A Defense of the Principles of Love, Part 1 – Part 2

A Defense of the Principles of Love · Part 1 – Part 2

p. 25I. THE GENERAL PART, OR INTRODUCTION.

CAP. 1. The Narrative of those late Actions, which have occasioned mens displeasure against me on both sides: with the Reasons of them, and of my Writing, which I am now defending.

THE number of Books written against me is so great, that if I should not be very suspicious of my self, lest I had wronged the truth, and the Church of God, and given men just occasion of all this obloquy, I should be very defective in humility, and in that care, which I am obliged to for the avoiding of such injuries. And I find upon examination that p. 26if I could have let all sides alone, and judged it consistent with my duty to be silent while the envious man sowed his tares, and not to have contradicted any that I took to be injuring the Truth and Church, nor to have sounded the trumpet against any error which arose before us, I could as easily have escaped their wrath as others. And I find that whereas our differences both in Doctrine, and Worship, and Discipline, have engaged men of several minds in such writings against me. (Some Infidels, diverse Quakers, Papists, Antinomians, some Arminians, some Anti-arminians, Anabaptists, Separatists, Levellers, Diocesans, &c.) What one accuseth me of, another doth not only acquit me of, but ordinarily as sharply accuse me for the contrary, and for going no further from the rest. So that nothing but silence could put by their fiercest accusations, And silence it self will not please the Imperious sect, who think me criminal, because I serve them not according to their own desire and way. And silence was not that which I promised God at my ordination, nor is it a doing of that work, to which I was then consecrated and devoted.

But because some men speak in a more Sanguinary dialect than others, and because the late charges of Disloyalty, ought not to be disregarded by a loyal subject, and because for the sakes of their own souls, it hath often made me pitty Mr. Durel, Dr. Boreman, and many others like them, who have published ugly falsehoods of me, I once thought to have here exercised so much Charity to them, as by a full Narrative of all p. 27those actions of my life, which concern such matters as they accuse me of, to have rectified all their mistakes at once, and made them understand, what it is, which they wrote of before they understood it: And the rather because this excepter followeth them, in telling me how guilty I was of the wars, and all the effects of them, and also that I wrote a flattering book to Richard Cromwell. And in this narrative I purposed to confess so much as had any truth in their accusations, and to stop them in their falsifications and calumnies as to the rest. But upon second tho…ts, I cast it by, perceiving by too long experience, that they who are engaged against the Truth, are unable to bear it, and take all for an unsufferable wrong to them, which detecteth the falsehood of their reports. And when men do (as Mr. Hinkley) importune me to publish the reasons of my Non-conformity, when they know that the Law forbiddeth it, and there is no expectation of procuring a Licence, or when the old stratagem is so visibly used, of drawing us by their challenges into their Ambuscad'es; or when I am eagerly provoked to gape against an oven, while it is red or flaming hot; If I crave their patience, and exercise my own, till it be grown more cool, before I accept of such a challenge, and suffer them to use their Art (till repentance shall unteach it them) and to make my name a stepping stone, to those ends which they now aspire after, methinks they should be content, to talk on without a contradiction, and to be free from the light of that Truth, which they are not able to endure; Or at least should pardon me, if I imitate my Lord, p. 28that was silent, even when false accusers sought his defamation and his blood. But, God …nabling me, I promise them an answer, as soon as they will procure me License and Indemnity.

In the mean time, I shall now only, 1. Tell you why I offended one side, by saying so much against their impositions, 2. And why I have since offended the other, yea both sides, by my late Book called, The Cure of Church-Divisions.

Before the King was restored, being then at London, I was called to preach two publick sermons; t… one before the Parliament, the day before they voted the Kings return; The other before the Lord Major and Aldermen on a day of thanksgiving for the hopes of his return. In the latter I plainly shewed my sense of the case of the falling party, and the Armies actions, and gave as plain a warning to the then rising party, with some prognosticks thereupon. In the former (the first that ever I preached to a Parliament, and he last,) I spake some words of the facility of Concord with the sober godly moderate sort of the Episcopal Divines, and how quickly Arch-Bishop Usher and I came to an Agreement of the termes on which they might Unite. When this Sermon was Printed, this passage caused many moderate Episcopal Divines to urge me to tell them the terms of that Agreement; And they all professed their great desires and hopes of Concord upon such termes; viz. Dr. Gulston, Dr. Allen, Dr. Bernard, Dr. Fuller, Dr. Gauden, and several others. Dr. Gauden desired a meeting to that end of the several parties, but none came at the day appointed but he and Dr. Bernard, and p. 29Dr. Manton and I; where I spake these words, which he Printed without the limitation annexed, which I set right in my next Printed Book, viz. That I found (then) little or nothing in the doctrinal part of the Common prayer Book, which was not sound, having but as favourable an exposition as good mens writings usually mnst have. He left out [the doctrinal part]

At last when the Earle of O…ery perswaded me to be his Majesties Chaplain in Ordinary, and was present when the Earl of Manchester gave me (and Mr. Ash) an oath of fidelity, it being he that first brought me acquainted with Bishop Usher; the mention of the same business fell in: Whereupon we shortly after were told by the Lord Chamberlain, that it was his Majesties pleasure, that there should be a treaty for Union between the Episcopal party and the Presbyterians: And Dr. Reignolds, Mr. Calamy, Mr. Ash and my self being first Employed, when we had made some entrance, we desired that some might be chosen by the Ministers throughout the land, to signifie their sense, because we could speak in the name and sense of none but our selves; But his Majesty not consenting to that, we desired an addition of many brethren at hand, which was granted; and the liberty for all Ministers that would to meet with us, for consultation, as many did at Sion-Colledge and elsewhere. In this Treaty we all professed our Judgements for the Lawfulness of a Liturgie; and desired the Reformation of that which we had, with the addition of new forms in Scripture phrase, fitted to the several Offices, with Liberty to the Ministers p. 30to use this or that. Whereupon we drew up such a Liturgie our selves, which though it fell to my share, yet the rest of our brethren examined and approved of it, saving that Dr. Reignolds disliked the displeasing the Bishops by such large additions, and a Liturgie seeming entire of it self, instead of some additional prayers to theirs. How many weeks we were employed from first to last, in these debates, how fully and freely we took that opportunity to plead for reformation, and against unnecessary impositions, whilest the men that now quarrel with us said nothing that we know of: how hard a province fell to my own lot, as to the offending of the Bishops, under whose hot displeasure I thereby (in obedience to my Conscience) did cast my self, our writings (which somebody hath published for the greater part of them) shew; and our Savoy conference, and my prohibition to preach in Worcester Diocess shortly after (before other Ministers were silenced) and the published writings against me, did all sufficiently acquaint the world: And the particulars of this business I now pass by.

Only I think meet to make this twofold profession, to the two parties on the Extreams;

1. That the true reason why I wrote and spake so much, so long, and so vehemently, had it been possible to have prevented many Impositions, was principally because I undoubtedly foresaw how great a number of faithful worthy Ministers would else be silenced by them; and how ill the Church could spare those Ministers, while there are so many hundred thousands of ignorant and ungodly people in the land; and what sort of p. 31Ministers in too many places must unavoidably succeed them, unless the Church doors should be shut up? and I foresaw how the people under such Ministers would be affected to Religion, and to the Bishops, and Ministry? And I foresaw what multitudes of Religious persons would take the things imposed as unlawful, and would separate from Communion with the publick Churches; and would worship God in private meetings with the silenced Ministers. I foresaw how many Ministers and people that did Conform with a grudging Conscience, would do more at last to undermine the Impositions, than the Non-Conformists. I foresaw easily what jealousies; displeasure, severities, imprisonments, &c. would follow the private preaching of the silenced Ministers, and the private meetings of the people: And I knew well that other Ministers as well as I, would judge it no better than perfidious sacriledge, to forsake the holy calling to which they were consecrated and devoted, and to desert so many thousand needy souls: But, above all, I foresaw, how certainly and sadly the Churches divisions would be hereby increased, and the Love of each party to the other would be abated, if not destroyed: How hard it was for one side to Love and Honour the Non-conformists, that accounted them Persecutors and unconscionable men: And how hard it was for the other side to Love and Honour those that they suffered by: And how little Reproaches, Fines, and Imprisonments, do use to increase mens Love to others. I …or… knew that one side would call the other Rebellious Schismatical Phanaticks; and the other side p. 32were like enough to account them, Perjured Perfidious Persecutors; and that in the midst of such thoughts, such words, such usage, Love was no more like to prosper, than fire in the sea. And I knew that whatever zeal be pretended for Obedience and Order on one side, or for purity of Worship on the other, when Love dieth, Religion dieth; and they that are destroyers of Love, are destroyers of the Church and of Christianity, and of the souls of men: and to increase Love is to save s…i…ls▪

And I foresaw that the further they go in this way; the further they will go from God and Godliness▪ from peace and safety, and that it will be the longer the worse, till they retire: For one hard usage on one side, and hard censure on the other side, after another, will by degrees raise men to the height of bitterness, and make them think, that their interest con…isteth in the hurt and ruine of each other.

Also I foresaw that while we worried, and weakned one another, as all Sects would grow under the discontents of one party, so the Papists were like to be the principal gainers; And they would be ready to offer their service to strengthen one of the parties against the other; and would be glad to take up the reproaches against the most religious people, that were by angry adversaries brought unto their hands; And that when we had made our selves a Common scorn by our manifold divisions, and by our biting and devouring one another, they would plead this as our shame, to draw people to themselves, as the only stable and consistent Church; p. 33and would make us giddy that we might rest on them as our Supporters; and when they saw us weak enough, would be ready to devour us all.

And I easily foresaw how calamitous a thing it would be to the Kingdom, to have most Towns and Parishes set all together by the ears, and for the neighbours to be as Gu…lphes and Gibellines, every man employed in censuring and reproaching others, instead of living together in neighbourly and Christian Love.

And I foresaw what an injury this would be to the King, to have the suffering party under these temptations, and wise men made mad, and his people weakned by such sad divisions; whereby their cheerfulness in his Love and service would be abated, and forreign Enemies would be encouraged to attempts against our peace and safety, and if ever they should invade us, it maketh me tremble to think how our divisions would debilitate us, and hazard all our common security and hopes. Yea, how uncomfortable a thing it must needs be to the King, to rule such a divided people, that live in a heart-war among themselves, in comparison of ruling a loving, and concordant sort of men. In a word, I knew that a house or Kingdom divided against it self would not stand: And though I could not make the Bishops believe me, I knew that divisions, lamentable divisions; were like to be the consequent, of the things which then I so importunately petitioned and intreated them to forbear: I kn…w it, for I could not choose but kn…w it.

And for these reasons I wrote, I pleaded, I earnestly contended with them as I did, while p. 34there appeared any hope, as being loth to have seen the things which I have already seen, and God knoweth to how much worse we are going, if Grace and Wisdom yet prevent it not. And though I exasperated the sore which I would have cured, and have ever since my self lain under their displeasure, yet I have peace in the testimony of my Conscience, that I did my best, to have prevented our miseries while I had time.

2. And I would give notice to the other party, that whilst I pleaded for their liberty, and against the Imposing of unnecessary things, I took not all the things in question for unlawful to be done, which I thought unlawful to be made necessary to our Communion or Ministration. All knew that my judgement ever was for the lawfulness of kneeling at the Sacrament; (especially since the Rubrick is inserted, which disclaimeth both all Bread Worship and the Bodily real presence.) And we all as is said, thought a Liturgie lawful; and when we wrote our Reply to the Answer of our Exceptions, we said these words (which may tell you, whether I change my mind, and what was then our common sense) pag. 3. [While we took it to be a defective, disorderly and inconvenient Mode of Worship, it would be our sin to use it of choice, while we may prefer a more convenient way, whatever we ought to do in case of necessity, when we must worship God inconveniently, or not at all.] And pag. 12, 13. [What if it be only proved unlawful for you to impose it, though not for others to joyn with you when you do impose it? Is this no reason … alter it? Should you not have some care to avoid p. 35sin your selves, as well as to preserve others from it? An inconvenient Mode of Worship is a sin in the Imp…ser, and in the Chooser, and Voluntary user, that may offer God better, and will not: And yet it may not be only lawful, but a duty to him, that by violence is necessitated to offer up that or none.] By this you may see what we all thought then of not only hearing, but reading a defective Liturgie in such a case. If you say, that this was but my own Opinion; I answer, Though as they wrote the particular Exceptions without me, so I wrote this Defence of them by their appointment, yet it was examined and consented to by the rest, who were not men apt to take things on trust, nor to be imp…sed on by such a one as me.

When this Treaty was frustrate, and the torrent of displeasure came upon us, (which reached me with the first) I saw also that the storm of mens passions and discontents would quickly follow: And therefore according to my own judgement and advice to others, I endeavoured to practise my self; that is, neither to forsake my Calling, or omit any service I could do for the Church, nor yet to do it in a turbulent and unpeaceable, or dividing way.

For the first, I thought writing was my greatest work, which made me not travail abroad to Preach (which also weakness disabled me from doing). But yet I never to my remembrance either forbad any from coming to my house, nor ever invited any to hear me. I had no Pastoral Charge in London; nor could I live there with my health: My judgement was, that though p. 36so many hundred Ministers were silenced, and too many Congregations had such, as were to us matter of grief, yet the Interest of the Christian Protestant Religion in England, must be much kept up, by keeping up as much of Truth, Piety and Reputation as was possible in the Parish Churches. Therefore I never laboured or disputed to make any Minister a Non-conformist, unless he came to me, and by desiring my judgement, made it my duty (Though I oft openly professed, that if I conformed my self to what is required of a Minister, I should take it to be no little or single sin) I remembred the saying of Mr. Dod, who thanked God for the Churches sake, that some conformed, and for the Truths sake, that some conformed not. I resolved that if I lived where was an intolerable Minister, I would not hear him, nor come near him, so as to encourage him in his sinful undertaking of that Sacred Office: But if I lived under an able, worthy, or tolerable man, I would joyn with him in publick (constantly if I had not caeteris paribus the liberty of better, and sometimes if I had) And I would help him by my private labours as well as I could, and live with him in Unity and Peace. Accordingly I constantly joyned in the publick Prayers and hearing at the Parish Church where I lived (having no better that I could go to) and never Preached to my family, but between the times of publick Worship; and the people that came in to me, wen… with me to the publick Worship.

In all this time many persons importuned me to indeavour that all Non-conformists might agree in one, by what measures to walk as to their Communion p. 37with the Parish Churches, and such other things, (for many reasons: And I ever shanned all such attempts; 1. Because it is the way that we have blamed so much in others, to make narrow measures for other mens practices, and unnecessary terms of Brotherly Concord: We must unite as Christians in necessary things; and if one man can, e. g. kneel at the Sacrament and another cannot, if one can joyn in Common-prayer, and another cannot; yea, if one can Conform to the Liturgie and Ceremonies, and another cannot, it must not break our unity or peace. 2. Because that Non-conformists are not all of the same judgement in every particular among themselves: And how can they then agree upon the same practice in every point? If they should; either the most scrupulous must come up to them that think that lawful which they scruple, or else the later must come to the former: If they yield that think the things unlawful, and do as the others do, they shall sin: And then they might as well Conform? And if they that hold more things to be lawful must agree in practice with them that hold the fewest lawful, than such must 1. Forsake their own understandings, and live in many sins; and 2. They must be alwayes at an uncertainty in their practice, because some may yet arise, that may count more things unlawful; And so the whole party may change their practice every year, as new scruples or errors arise in any; 3. And so the most scrupulous though the most erroneous, must be the Standard and Rule of all the rest. 4. And so we should tempt others still to new scruples, and p. 38to make more and more things sinful, that so they might obtain the Rule of all. I ever thought therefore that without any combinations, our way is, every man to know the truth as well as he can, and practice accordingly; and live in Love and Peace with those that differ from him in tollerable things. And thus I hope most Non-conformable Ministers do.

In the year 1663 divers learned and reverend Non-conformists of London met to Consider how far it was their duty, or lawful to Communicate with the Parish Churches where they lived in the Liturgie and Sacrament: and we agreed the next day to bring in our several judgements in writing with our reasons. Accordingly I brought in mine, in which I proved four propositions, 1. That it is Lawful to use a form of prayer: 2. That it is Lawful to joyn with some Parish Churches in the use of the Liturgie. 3. That it is lawful to joyn with some Parish Churches in the Lords supper. 4. That it is to some a duty to joyn with some Parish Churches three times a year in the Lords supper. They being long, I read over to them the last only, which being proved (by 20. Reasons) included all the rest. Upon Consideration whereof, no one of the brethren seemed to dissent, but to take the reasons to be valid; save only that one Objection stopt them all, to which I also yielded, and we concluded at the present to forbear Sacramental Communion with the Parishes: And that was, because it was a time when great severities were threatned against those that could not so far Conform; and most of the Independents and p. 39some others were against it; And our brethren verily believed that if we should then Communicate, those that could not yield so far, would be the sharplier used, because they yielded not as far as we. I yielded to them readily, that God will have Mercy and not Sacrifice, and even Gods worship otherwise due, as prayer, or preaching, or sabbath-keeping may be omitted for an act of Mercy, even to pull an Oxe or Ass out of a pitt. And therefore pro tempore I would forbear that sacrament, which was like to cause the imprisonment or undoing of my neighbour.

In mentioning this, these three things are my end. 1. To tell the world the judgement of these Ministers; who are misjudged by their actual forbearance of publick Communion, that they take it for a thing unlawful: whereas they are thus accidentally hindered from it (Besides many other accidents not here to be mentioned, this before named is one.) 2. To shew the Prelates who and what it is that hath hindered mens nearer Communion with them; And that while rigor and severity is trusted to as the only means to further it, it proveth the principal means of hindering it. 3. To shew the Independents, that we have been so far from dealing hardly or uncharitably with them, that we have forborn that Communion, which else our own judgements would have charged on us as our duty, either only, or chiefly for fear of being the least occasion accidentally of their sufferings: And if yet they are impatient with us for obeying our Consciences, who can help it

What the rest did after this consultation in p. 40their practices, I enquired not: But for my own part on the same argument I forbore Communion with the Parish Churches in the sacrament a long time, till at last I saw that the Reason seemed to me to cease, and I durst not for I knew not what, go against my judgement: But lest it might possibly have any such hurtful consequents, I chose a very private Country Parish to Communicate with, where I sometime sojourned, and where there was neither that, nor any other reason to hinder me: But yet after many years further observation, lest men that know not of my practice, should be scandalized or insnared, to think that I forbore Parish Communion as unlawful, and so to do the like themselves, I once chose an Easter day to Communicate in a very populous Church in London, purposely that it might be the further known: But having some reasons to forbear at the Parish where I lived most constantly, it so far provoked the Parson that—I may suppose no Independent suffered so much through my Communicating, as I have done by forbearing for their sakes.

At last in the year 1667. observing how mens minds grew every day more and more exasperated by their sufferings, and whither all this tended, and what was like to be the issue, I wrote this book called The Cure of Church-Divisions; the Reasons whereof I am next to give you. But being not used to publish any thing unlicensed, nor thinking it fit to break the Law of Printing without necessity, nor knowing how to get it Printed unlicensed if I would; I knew that if p. 41I put any thing into it very provokingly, it would not be licensed, and would frustrate all the rest. And yet my Conscience told me, that it looked so like partiality, to tell one party of their faults, and call them to their duty, and not the other, that I resolved to say as much to the Bishops and Imposing Clergy, as should signifie my judgement plainly to any intelligent man, and tell them what sense I had of narrowing Impositions and Severities, and what is the way of Unity and Peace, though not to cloath it in exasperating language: And if they would not not license it all together, I purposed to cast it all aside.

And to confess the truth, the deep sense of the sin and infatuation of this age, hath long made me desirous to have written one Book, with the Title in dying Bradfords words, REPENT O ENGLAND; and that in several parts, professing first, my own Repentance in several Particulars, then calling severally the Bishops and Conformable Clergy, the Presbyterians, the Independents, and the Sectaries, Corporations and Country to Repent. But I knew the Bishops would not endure it, and I could not get it Licensed or Printed, and I had greater things to write, and many wise men whose judgements much rule me, disswaded me and laughed at my weakness, that I should think that such men would regard what I said, or that it would have any better effect than exasperation! And I long purposed not to speak to one sort, till I might speak to all, to avoid partiality, and evil consequents.

But at last considering, that by this rule I p. 42might never tell any of their sins, nor preach repentance to them whilst I lived, and that I must not deny my duty and Charity to one sort, because another sort will not receive it, and seeing also necessity increase, and having already writen and said so much to the other party, I resolved to imitate those two excellent faithful Tractates, viz. 1. Mr. M. Pool's Vox clamantis in deserto in Latine, calling the Non-conformable Ministers to Repentance, and Mr. Lewis Stukeley's (a worthy Congregational Minister in Exeter, and a kinsman of the late General Monkes) enumerating copiously most of the Common sins of Religious Professors, and calling them earnestly and faithfully to repentance, which since the writing of this, I find excellently done in a book called Englands danger and only Remedy.

And therefore I first published some old notes written eleven or twelve years ago called Directions for weak Christians, and annexed to it The Character of a sound Christian; In both which I wrote that which was as like to have exasperated the impatient, as this book is; And yet I heard of no complaints, And afterward I wrote this which I now defend; and sent it to the Licenser, who upon perusal refused to License it; And so it lay by, and I purposed to meddle with it no more. But leaving it in the Booksellers hands that had offered it to be Licensed, after a long time he got it done; and so unexpectedly it revived.

The Reasons of my writing it were no fewer than all these following, which I now submit to the judgement of all men truly peaceable and impartial, who value the interest of p. 43Christianity, and of the universal Church above their own.

1. To make up my foregoing Directions to weak Christians more compleat. Having directed them about the private matters of their souls, I intended this as another Part, to Direct them in order to the Churches Peace.

2. Many good people of tender Consciences and weak judgements, desiring my advice about Communion in the publick Assemblies, I found it meetest to publish this general Advice for all, to save me the labour of speaking to particular persons, and to serve those that lived further off.

3. I saw those Principles growing up apace, in this time of prevocation, which will certainly increase or continue our divisions, if they continue and increase. I am sure that our wounds are made by wounding principles of doctrine; And it must be healing doctrines that must heal us: And I know that we cannot be healed, till doctrinal principles be healed. To give way to the prevalency of dividing Opinions is to give up our hopes of future unity and peace. And to give up our hopes of Unity and Peace, is to despair of all true Reformation, and happiness of the Church on earth. If ever the Church be reduced to that Concord, Strength, and Beauty, which all true Christians do desire, I am past doubt that it must be by such principles, as I have here laid down.

4. But my grand reason was, that I might serve the Church of Christ, in the reviving and preservation of Christian Love. As it was an extraordinary measure of the Spirit, which p. 44Christ made his Witness in the Gospel Church; so is it as extraordinary a measure of Love, which he maketh the New Commandment, and the mark of all his true Disciples: And whether afflicting on one side, and unmerciful and unjust censures, on the other side, one driving away; and the other flying away, be either a sign or means of Love: And whether taking others to be intolerable in the Church, and unworthy of our Communion, and separating from, or avoiding the Worship where they are present, be likely to kindle Love, or to kill it, let any man judge, that hath himself the exercise of Reason, and unfeigned Love. I know that this is the hour of Temptation to the sufferers, to stir up passion and distaste; and that men have need of more than ordinary grace and watchfulness, and therefore of more than ordinary helps & warning, to preserve due Love, and keep out an undue hatred of those by whom they suffer. And how great a temptation also their censures and discontents will prove, to their Superiours, and others by whom they suffer, and what unspeakable hurt it may do their s…uls, may easily be conjectured. This sin will prove our greatest loss.

5. Hereupon men will be engaged in sinful Actions of injustice and uncharitableness against each other. They will be glad to hear, and forward to believe hard and false reports of one another. And too forward to vent such behind one anothers backs: And there is no doubt, but many of each party already think worse of the other commonly, than they are: (Though, alas, we are all too bad, and some egregiously p. 45wicked.) And those Persons and Churches that would censure a man for Curses or Oaths, should also censure men for slanders and backbitings. And should I not do my best, to prevent such a course of daily sin?

6. Both violence and separation tend to divide the builders themselves, and keep the Ministers in contending with, and Preaching and Writing against each other, which should be employed in an unanimous opposition to the Kingdom of Satan in the world, And when all their united wisdom and strength is too little against the common Ignorance and Prophaneness of the world, their division will disable them, and give sin and Satan opportunity to prevail.

7. It may engage them on both sides in the dreadful fin of persecuting each other, one party by the Hand, and the other by the Tongue, (even while they cry out of persecution:) And on both sides to hinder the Gospel and mens salvation, on one side by hindering the Preachers from their work, and on the other side (yea on both) by hindring the success. For what can be more done to make men despise the word, than to teach them to despise or abhor the Preacher? And what more can be done to destroy mens souls, than to harden them against the Word? Is there any s…b…r man on either extream, that dare say, I would have none of the people saved, that are not, or will not be the hearers of our party? If you dare not say, that you would have all the rest to be dam…ed, dare you say, you would not have them be taught by others? Or that you would not have them profit p. 46by the Word they hear? If not, how dare you tempt them to vilifie and despise their Teachers? If they will not learn of you, be glad if they will learn of any other, and do not hinder them.

8. By these means they will cherish an hypocritical sort of Religiousness in the people, which is more employed in Sidings, Opinions and Censurings of others, than in humble self-judging and in a holy heavenly mind and life. A man need not the Spirit of God, and supernatural Grace, nor much Self-denyal, nor Mortification of the flesh, to make him choose a certain fashion of external Worship, and think that now he and those that are of that fashion, are the only people, and to reproach all of other fashions, as ungodly, and to think that he is therefore a better Christian than the other, because his fashion of outward Worship seemeth the better to him. Not that any thing in Gods Worship should be denyed its due regard; But its pity that by an unproportionable estimation of mens several outward fashions, words and gestures, poor souls should be tempted to deceive themselves, and to forget that he is the best Christian that hath most Faith, Humility, Love and Heavenliness, which is the true Holiness, and Beauty of the soul.

9. When men think a Lawful Communion (yea, a duty) to be unlawful; it will both keep them in the sin of omitting it, and cause them to add their sinful Censures of all those that use that Communion which they avoid. They do not only think that they are holier, because they p. 47hear not, and pray not, and communicate not in the Parish Churches, but they look down with a supercilious pity upon those that do? And how many parties have I thus been pitied by? As I go along the Streets, the Quakers say, Poor man, thou art in darkness. The Papists pity me, for not being one of them: The Anabaptists pity me, for not being one of them: The Separatists pity or disdain me, because I forbear not the Worship that they forbear: And this Excepter lamenteth my condition as passionately as any. It is not for [Not Worshipping with them] that they censure me (for I am ready to do it,) but for Worshipping with others, in Words which they like not. And whereas holiness was wont to be expressed most by Worship actions, now it must be characterized more by Negatives, even in external adjuncts. And if he be the best man that avoideth most the Communion of others which he taketh to be bad, I have, and have had, neighbours better than you all, that never communicate with any Church, nor ever publickly hear, or pray, or Worship God at all, because they think all your wayes of Worship to be bad.

I remember Rivet marketh out Grotius by this, that while he forsook the Protestant Churches, and called us to unite with the Church of Rome (that is, with the Pope ruling not arbitrarily, but by the Laws of a General Council, not excluding that of Trent) he did actually communicate with none at all.

10. When mens judgements are thus mistaken about Church Communion, their Worship of p. 48God will be corrupted: They will in their hearts earnestly desiee that all others may be of their mind, and they will complain to God of that as a sin, which is mens duty: Especially among those of their own mind. And this offering up of their mistakes to God, in earnestness, as an acceptable service, is a sad polluting of holy things. So he that is famed to have written this Antidote, is said to have made my Book which was written for Christian Love, to be the matter of his publick Humiliation. And another of my friends, in dayes of prayer, maketh it his lamentation, [Lord, here are those that are one day here, and another day at Common-prayer:] As if the exercise of Knowledge and Love, in impartial Communion with all Christs Churches (not forcing us to sin) were a sin to be lamented. But I need not go further for instance, than this Antidote, where the Reverend Author taketh it for a service of God, to write against those necessary Precepts of Love and Unity, which he mistakingly opposeth. And so did Mr. Iohnson and Mr. Canne, who most confidently presented their Writings for separation, to God, as a service which he had commanded them, and would own.

11. This narrow judgement tempteth men on one side, to Anathematize all that say, There are any other true Churches in England, save of one form and fashion; and it tempteth others to deny the Parish Churches, to be at all true Churches, and so to narrow the possessions of Christ. And hereupon it tempteth them to endeavour to disgrace and dissolve each other. It draweth p. 49many to think, that it is the Interest of Religion now in England, to have the Parish Churches to be brought low in reputation and deserted, and Gods publick Worship, which they would have all Religious people use, to be only that of tolerated or more private Churches. By which they little know what they wi… against the interest of the Christian and Pro…nt Religion in this Land? Nor what hurt they would do, if in this they had their wills.

12. These dividing Principles and Spirits which I oppose, will on one side give shelter to all the prophane malignant minds, that itch to be afflicting others, that fear God more than they: And on the other side, it will give shelter to all kind of Heresies and Sects; of which experience is too full a proof.

13. Yea, before our eyes, the most pernicious Heresies, even those of Quakers, are still not only continued, but increase. And we see men that to day condemn Communion with the Parish Churches, and then with the Presbyterians; do shortly fly from Communion with the Independents too. And mens passions in sufferings pervert their judgements; And frequently men are overcome by tryal, when they think they are most constant and have overcome. Its commonly known how many of late are turned Quakers; And what considerable persons lately in prison, fell to that unhappy Heresie. Yet they that by a Prison lost their Religion, no doubt thought themselves more honourable by their sufferings, than those that go to Commonprayer. And shall we stand by and see this p. 50work go on, and neither lament their sin, that drive men to this, nor warn them of the Passions and Principles that lead to it.

14. Separation will ruine the separated Churches themselves at last, (By separation I mean the same thing that the old Non-conformists wrote against by that name) It will admit of no consistency. Parties will arise in the separated Churches, and separate again from them, till they are dissolved. I beseech my deer brethren that are otherwise minded to open their eyes so far as to regard experience. Brethren, what now Comparatively are all the separated Churches or parties upon Earth? Would you have all Christs Churches, and all the interest of the Christian Religion to be as short lived, and to stand upon no more certain terms than they do? How few separated Churches do now exist, that were in being an hundred years ago? Can you name any? And would you have had all the Churches of Christ on Earth, to be dissolved, when they were dissolved? Or do you think that all were dissolved with them? This would make us all seekers indeed.

15. Separating and narrow principles befriend not Godliness, as they pretend to do, but lamentably undermine it? If it were but by driving off and disaffecting the lower sort of Christians, whose Communion you reject. The Case of three or four Churches in New-England grieve my heart: But the Case of the Summer Islands as related to me by Mr. Vaughan, a worthy Minister lately discouraged and come from thence, would make a Christian heart to bleed; To p. 51hear how strict and regular and hopeful that plantation once was? And how one Godly Mininister by separation, selecting a few to be his Church, and rejecting all the rest from the sacrament, the rejected party are grown to doleful estrangedness from Religion, and the selected party much turned Quakers, and between both, how wofull are the fruits. But the Case of England, Scotland, and Ireland (which I foretold in my book of Infant Baptisme) is yet a more lamentable proof, what separation hath done against Religion, so full a proof, that it is my wonder that any good man can overlook it.

16. Yea it tendeth to make Religiousness contemptible, and the professors of it, a common scorn, when we are perceived to place it in unwarrantable separations, and singularities, and when we make men think that the greatest difference between those that they call Precise, or Religious, and others, is but this, that one of them prayeth without book, and the other by the book; that one of them will not joyn with those that use the Liturgie, and the other will. If we let men see that in indifferent things we are indifferent, and that lesser evils we avoid as lesser, and greater evils, as greater, and that the great difference between us and the ungodly, is in our seriousness in our Christian profession, and in our heavenlyness, and true obedience to Christ, it would much convince them of their misery, and honour Religion in the world: But when they perceive that the greatest contention which our houses and our streets do ring of, is whether we shall hear a man that conformeth or not? Or whether we shall p. 52pray with them that use the Liturgie? Or whether we may sometimes Communicate with a Parish Church or not? This turneth the thoughts of the careless and carnal, the worldling and the sensualist, from the necessary condemning of himself for his ungodliness, and sets him on thinking, that these stricter people do differ from him in things of no importance, and that they are but an erroneous self conceited sort of persons, and that he is much the wiser man. Thousands in England are hardened into a neglect of Godliness, to our suffering and the apparent danger of their own damnation, by occasion of the unwarrantable singularities, and the scandalous sins, especially of those professors, that have been most addicted to sinful separations.

17. I am not causelesly afraid lest, if we suffer the principles and practices which I write against, to proceed without our contradiction, Popery will get by it, so great advantage, as may hazzard us all, and we may lose that which the several parties do contend about. Three waies especially Popery will grow out of our divisions. 1. By the odium and scorn of our disagreements, inconsistency, and multiplied sects; they will perswade people that we must either come for Unity to them, or else all run mad, and crumble into dust and individuals. Thousands have been drawn to Popery or confirmed in it by this argument already: And I am perswaded that all the arguments else in Bellarmine and all other books that ever were written, have not done so much to make Papists in England, as the multitude p. 53of sects among our selves. Yea some Professors of Religious strictness, of great esteem for Godliness, have turned Papists themselves, when they were giddy and wearied with turnings; and when they had run from sect to sect, and found no consistency in any. For when they see so many, they say, How can I tell that this or that is in the right, rather than the other? This it is that they ring continually in our ears. Which of all these sects is in the right? And what assurance have they of it more than all the rest that are as confident? And how small a Church doth any one sect make? And …f h…w late original (for the most.) But the poor deluded souls consider not, that in going to the Papists, they go but to another sect that is worse than any of the rest; And though greater, yet not past the third part of the Christians in the world: And that Christianity is but one: And that the way to rest, is to unite upon the common terms of simple Christianity.

2. And who knoweth not how fair a game the Papists have to play by the means of our divisions? Methinks I hear them hissing on each party, and saying to one side, Lay more upon them, and and abate them nothing? and to the other, stand it out and yield to nothing? And who is so blind then as not to see their double game and hopes. viz. that either our divisions and alienations, will carry men to such distances and practices, as shall make us accounted seditious, rebellious, and dangerous to the publick peace, and so they may pass for better subjects than we; or else that when so many parties under sufferings p. 54are constrained to beg and wait for liberty, the Papists may not be shut out alone, but have Toleration with the rest. And shall they use our hands to do their works, and pull their freedom out of the fire? We have already unspeakably served them, both in this, and in abating the odium of the Gun powder plot, and their other Treasons, Insurrections, and Spanish invasion (of which read Thuanus himself that openeth all the mystery.)

3. And it is not the least of our danger (nor which doth least affect me) lest by our follies, extremities and rigors, we should so exasperate the Common people, as to make them readier to joyn with the Papists, than with us, in Case of any competitions, or their invasions, or insurrections against the King, and Kingdoms peace. Sure I am that the Parliaments and peoples resolutions against them, after the late fire, and in the time of the last war, when they were so much feared, did discourage and depress them more, than all the rest of their opposers. And though we cannot rationally believe that the people of England, much less wise and sober Governors, will ever be such enemies to themselves, as to subject themselves to the Romish Tyranny, and to forget what Ireland and England have seen and felt, yet because it is not only oppression that maketh wise men mad, let us do nothing by unlawful alienations and singularities, or fierce and disobedint oppositions, which tend to make the people like better of the Papists than of us.

18. I am not able to bear the thoughts of separating p. 55from almost all Christs Churches upon Earth. But he that separateth from one or many upon a reason common to almost all, doth virtually separate from almost all. And he that separateth from all among us upon the account of the unlawfulness of our Liturgie, and the badness of all our Ministry, doth separate from them upon a reason common to almost all, or the far greatest part, as I conceive.

19. Though Ministerial Conformity be to us, another thing (by reason of the new impositions,) than it was to our predecessors yet to the people conformite is the same, if not easier (especially to them that I now speak to:) For it is the Liturgie, Ceremonies and Ministry, that most alienate them (as I said before, and not so much the subscription against the obligation of the Covenant.) And the Liturgie is a little amended as to them, by the change of the Translation, and some little words, and by some…onger prayers. And the Ceremonies are the same; and thirty years ago there was many bare Reading not Preaching Ministers, for one that there is now: Therefore our case of separation being the same with what it was of old, I take it to be fully confuted by the antient Non-conformists. And I have so great a veneration for the worthy names (much more an estimation of the Reasonings) of Mr. Cartwright, Egerton, Hildersham, Dod, Amesius, Parker, Baines, Brightman, Ball, Bradshaw, Paget, Langley, Nichols, Hering, and many other such, that I shall not think they knew not why they chose this subject, and wrote more against separation than the Conformists p. 56did. Nor do I think that the reasons of Mr. Iohnson and Mr. Canne, can stand before them. And it pittieth me to hear now many that differ from them say, we are grown wiser and have more light than they! when as our writings upon the same subjects shew that we are far in that below them? And in other parts of knowledge, al…s, what are we to Reignolds, Ames, Parker and several of the rest? But the world knoweth, that the turn of the times put most of us into the sudden possession of our opinions, without one half of the study (it may be with most, not the hundredth part) which Cartwright, Ames, Parker, &c. bestowed upon these points. And I never yet saw cause to believe that our present Dividers, do learn more in a days study, than those learned holy men did in twenty. Nor do they shew more wisdom, or holiness in the main. I am very glad that the Pious Lectures of Mr. Hildersham, Mr. R. Rogers and such other old Non-conformists, are in so good esteem among good people, where they will read them urging the people not only against separation, but to come to the very beginning of the publick worship, and preferring it before their private duties.

As for them that say, If Dod, Ames, Hildersham, &c. had lived till now, they would have been of our mind. I desire them to prove it, or not affirm it? Is not the Liturgie, Ceremonies, and Ministery the same? And what signs of such mutability did they shew? Could your Reasons have conquered them, more than Mr. Ainsworths, Iohnsons, or Cannes? They were p. 57not so Light, to be changed causelesly.

And I pray you mark, that if you are wiser in this point of separation than all these old Non-conformists were, than Iohnson, and Canne, and Howe, were wiser also in that than they, which doth not appear to us by their writings: And then, for all the greater Light, that you think you have, yet Iohnson, Canne, and Howe, had as great Light, and were in this as wise as you, though Ames, and the rest of the Nonconformists were not. O that our brethren would but seriously read over the writings of these men, especially Iacob, Paget, Ball, and Bradshaw, and Gifford against the separatists, and try whether the case was not the same.

20. Yea I must confess, that when I think what Learned, Holy, Incomparable men, abundance of the old Cenformits were, my heart riseth against the thoughts of separating from them! If I had come to their Churches, when they used the Common-prayer, and administred the Sacrament, could I have departed and said, It is not lawful for any Christian here to Communicate with you? What! to such men as Mr. Bolton, Mr. Whateley, Mr. Fenner, Mr. Dent, Mr. Crook, Mr. Dike, Mr. Stocke, Mr. Smith, Dr. Preston, Dr. Si…bes, Dr. Stoughton, Dr. Taylor, and abundance other such? yea such as Bishop Iewel, Bishop Grindal, Bishop Hall, Bishop Potter, Bishop Davenant, Bishop Carl…t…n, &c. Dr. Field, Dr. Smith, Dr Iohn White, Dr. Willet, &c. yea and the Martyrs too, as Cranmer, Ridley, Hooper himself, Farrar, Bradford, Philpot, Sanders, &c. To say nothing of p. 58Luther, Melanebthon, Bucer; and the rest of the forreign worthies. Could I separate from all these on the reasons now in question? Yea Calvin himself and the Churches of his way, were all separated from by the separatists of their times.

21. At least I cannot easily condemn the ancient Independents, who were against separation as well as the Presbyterians. Mr. Henry Iacob is accounted the Father of the▪ English Independents; And he hath wrote a book against Mr. Iohnson the separatist, or th…s Title, [A Defence of the Churches and Ministery of England, written in two Treatises against the Reasons and Objections of Mr. Francis Johnson, and …thers of the separation, Commonly called Brow…s.] And in the end he hath [A short Treatise concerning the truness of a Pastoral Calling in Pastors made by Prelates.] And I intreat the Reader to note that Mr. Iohnson there chargeth the Church of England and their worship, with no fewer than 91. Antichristian abominations. And I would ask any of the dividers, whether they have more than 91. Antichristian abominations to charge upon it now. I am content that those I write to now, will cast by my book, if they will but read Mr. Iacobs.

And Dr. Ames was half an Independent, and yet against separation. I need not mention the great moderation of New-England, where their late healing endeavors greatly tend to increase our hopes of reconciliation? (O that the rest of the Churches were as wise and happy!) Whose experience hath possessed them with a deep dislike of the spirit of separation and division.

p. 59Yea (if any thing may be believed which I have not seen) Mr. Ph. Nie himself hath writen to prove the Lawfulness of hearing the Preachers in the Parish assemblies. And yet it is as confidently confuted by another of the Brethren, as my book is by this Excepter. And he that proveth it Lawful to joyn with them that profess themselves a Church, in their ordinary Doctrine, and pulpit prayers, and Psalms of praise, I think can never prove it unlawful at all times, to joyn with them in the use of the Liturgie, or in the Sacrament (supposing the scruple of Kneeling removed) For the most of the Liturgie is the reading of the Scripture it self, and the rest is sound matter, though in an imperfect mode and fashion of words.

22. Is sects and heresies increase among us, the blame of all will be laid upon the Non-conformists. And so it now is: They commonly say, It is you that open the door to them all: And how injuriously soever this be said, it becometh our duty, not only to see that it be not true, but also to do our part against them. And this was one great reason why the old Nonconformists wrote and preached so much more th… the Bishops against separation; because all this spurious offspring was fathered on them, and still laid at their doors: And withal because they found how hard it is, to stop men that begin to find real faults with other men, from fancying abundance more that are not real; and to keep men from running into extreams: And experience told them, that their own party was in danger of running from them, and it was not p. 60easie to keep them stable in the sober … of the truth. Especially the Independents o… this account, are obliged to be the greatest disswaders of separation, because all sects are fathered on them, and too many of their congregations in England, and New-England, have been lamentably corrupted, or subverted and dissolved by them.

23. There is … man that is acquainted with Church history but knoweth, that as Christ was Crucified between two thieves, so his Church hath been … and troubled, between the prophane malignant persecutors, and the heretical and sectarian dividers; even from the dayes of the Apostles until this age. Insomuch that Paul himself, and Peter, and Iude, and Iohn were put to … as largely against the Dividers almost as the persecutors. Iraenaeus, Epiphanius, Augustine, Theodoret, besides the rest, do sadly tell us in their Catalogues and Controversies, how lamentably these Dividers then hindered the Gospel, and distressed and dishonoured the Church. And the sad stories of H…lland, Munster and others in Germany, Poland, and especially these twenty years past in England, do bring all closer to our sense. And are not the Watch-men of Christ still bound to tell the Church of their danger on the one side, as well as the other? Yea in some respects to say more on this side, than on that, because Religious people are easier and ofter turned to be Dividers, than to be Persecutors or Prophane.

24. All these dangers lying before us, and the Non-conformable Ministers being under great reproaches, p. 61and lamentable hinderances from their sacred work, and called by God to fidelity as in a day of tryal, what guilt would be upon us, what shame would be our due, if we should all be silent whilest we see the principles of Division continually increase? The … principles which the old Non-conformists confuted, greatly propagate themselves, through the smart which alienateth the peoples minds. And Reason doth so hardly prevail against Feeling, that all that we can say will prove too little. This is the true cause why they cry out now, [Oh the case is changed! It is not with us as it was in the old Non-conformists daies;] Because they did but hear of what was in those daies, but they see and feel what is done in ours. Therefore we had so easie a work comparatively to perswade men that the old separatists were mistaken, but can hardly now perswade them that the same principles are a mistake; because now they smart, and Passion is not easily held in by reason. I can make shift to hold in a mettlesome horse, while he is not provoked; But if a Bishop will come behind me, and la…h him, or prick him, and then blame the rider if he run away with me, I cannot help it. But sure if we must needs have to do with such men, it concerneth us to hold the reines the harder. And if after such grievous judgements, as plagues, flames, poverty, reproach, and silencings, and sad confusions, which God hath tryed us with in these times, his Ministers should through passion, policie or sloth, sit still and let Professors run into sinful principles and extreams, it will be our Aggravated sin.

p. 6225. And one reason why I set upon this work was, because I saw few others do it. If it must be done, and others will not, then I must take it for my duty.

26. And another reason was, because I knew but few that I was willing to thrust upon it, so forwardly as my self, for fear of being the author of their sufferings. Many may be abler, that are not in other respects so fit. Some Ministers are young men. and like to live longer to serve God in his Church; and their Reputation is needful to their success: If they be vilified, it may hinder their labours. And experience telleth us, that the dividing spirit is very powerful and victorious in censorious vilifying of dissenters. But I am almost miles Emeritus at the end of my work, and can reasonably expect to do but little more in the world; and therefore have not their impediment: And for popular applause, I have tryed its vanity: I have had so much of it, till I am brought to a contempt if not a loathing of it. And whereas some brethren, say, that Censures will hinder the success of my Writings, I answer, No man shall do his duty without some difficulties and impediments. If my writings will not do good by the evidence of truth in them, and if the censures of Dividers are able to frustrate them, let them fall and fail. And some of my brethren have great Congregations to teach, which are so inclined to this dividing way, that they cannot bear their information. But when I preached in my house to the most, I knew scarce any of the Parish that came not to the Parish Church, but such as lived in my own p. 63house. Also many Ministers being turned out of all their maintenance, have families and nothing to maintain them, but what the Charity of Religious people giveth them. (Little do some know what the families of many godly Ministers suffer!) And some Independents are maintained by their gathered Churches, and if they cast them off, both reputation, work and maintenance would fail (For those that silence them will neither honor them, nor maintain them). And though I suppose that these brethren would serve God in the greatest contempt and poverty, and self-denial, if they perceive that God doth call them to it, yet I think it a duty of Charity in me, to go before them, and do the more displeasing work, to prevent the sufferings of such, or at least, not to thrust them on so hard a service. For I have no Church that maintaineth me, nor any people whose estimation I am afraid to lose, that are dividingly inclined, nor (through Gods mercy) have any need of maintenance from others, and therefore may do my duty at cheaper rates than they.

27. And I will add one reason more of the publishing, though not of the writing of my book. When it had been long cast by, … …ound in the Debater, and Ecclesiastical Polititian that the Nonconformists are made ridiculous and …dious, as men of erroneous, uncharitable, and ungovernable principles and spirits (Though we subscribe to all the Doctrine of the Church of England) And I thought that the publication of this book, should leave a testimony to the generations to come, by which they might know p. 64whether we were truly accused, and whether our principles were not as much for Love and Peace as theirs, and as consistent with order and government.

Is not the Non-conformists doctrine the same with that of the Church of England, when they subcribe to it, or offer so to do? Did not his Majesty in his Declaration about Ecclesiastical affairs, complain of them (Dr. Burges I suppose) who pretended a difference between us in doctrine? If they say that the Non-conformists are to be denominated from the Major part, I answer, we provoke the willingest of their adversaries to prove, that either the Major part, or any thing near it, is of more erroneous doctrinal principles than themselves? The Independents as well as the Presbyterians offer to subscribe to the doctrine of the 39. Articles, as distinct from Prelacy and Ceremony. And I must witness that when I was in the Country, I knew not of one Minister of ten that are now silenced, that was not in the main (as far as I could discern) of the same principles with my self. And though any Reproacher will blindly injure the Non-conformists, who shall judge of them throughout England and Scotland by the many parties in London, where a great number of differing opinions alwaies inhabited; Yet I may add that even in London, the burning of the Churches, and the notorious necessity of many thousand souls, and the Acts which punish them by six moneths imprisonment, if they come within five miles of a Corporation, (and therefore make them think it necessary to keep out of the Parish Churches, p. 65where they may presently be both accused and apprehended) doth make the Practice of many very humble, godly, peaceable, and moderate men (by Preaching at the time of publick worship, when their hearers cannot well come at another time) to be such as causeth men to misstake their principles.

But Satan maligning the just vindication of the Non-conformists against these accusations, hath by false suggestions stirred up some, who differ from the rest as well as we, to clamour against this Book, which was published for the clearing of the innocent: And now they have disclaimed it, they have renounced their own part in those peaceable Principles which they disown, and in this Vindication; But I must desire the next Accuser, to charge this Renunciation upon none but those that he can prove to be guilty of it, and not on the Non-conformists. And the rather because (by a self confutation) they have shewed themselves, that the old Non-conformists were more sober and peaceable; And I can assure them, that the most of the Non-conformists Ministers of my acquaintance, are not a jot more rigorous or farther from them, than the old Nonconformists were. And that those that treated with the Bishops in 1660. did yield to such an Episcopacy, as the old Non-conformists would scarcely have generally consented to (viz. Bishop Ushers model in his Reduction.)

If the Accusers of the Non-conformists shall say, [By the censure of your Book and Person you see what Non-conformists are, that will joyn in receiving p. 66and venting false reports, even of their brethren, before they saw or heard one line of the book,] I Answer to such: 1. Call not that the act of the Non-conformists, which some of one party of them are drawn to by misinformation. 2. There were so great persons and so many of the Conformists concurred in the report, that you may well be silent as to Parties, and say that Iliacos intra muros, &c. We are all to blame. 3. It cannot be denyed, that among all parties in England, there are so many that take up false reports, and think it no sin if they did but hear it from credible persons, and hereby are Satans instruments to vend false defamations, that it is become the shame and crime of the land; and many strict Professors (excepting the graver and soberer sort) are too commonly guilty of it, though not so much as others. I will not deny but humane converse requireth some credulity: But if men medled not with other mens matters without a call, and withall did Love their neighbours as themselves, and were as tender Conscienced as they ought to be, and knew how little before God it will excuse a Lie or Slander to say, [I heard it of such an honest man, or I said but what I heard of many,] it would prevent a great deal of sin.

And that it may appear I am impartial, and defend not those faults in the Religious sort, which they must repent of, I will intreat you to note from this one instance, these following obvious observations.

1. Note by this instance what an inequality p. 67there may be in the …nd…ness of mens Consciences towards meer words and formes of worship, and towards the sins which nature it self condemneth, if they study not well the wiles of Satan; when the City and Country shall have the same men that are tender Conscienced (which I commend) about a Ceremony or the fashion of their prayers, without any scruple or remorse thus receive and publish a slander or falshood, (that I wrote against private meetings, and for Conformity, and that I Conformed) and this before they had ever seen or spoken with one man living that had seen one line of the book, or could report it to them with the least pretense of knowledge. Yea and all this against one that had given an opener testimony against Conformity, than any one man of all them that thus slandered him, as far as ever I was able to know.

2. Note here what I have told you in the book, the great difference between a formal dividing zeal for opinions, and a Christian zeal of Love and Heavenliness and good workes. If you would kindle this latter in your own or others hearts, alas, what holy labour doth it require? How many lively Sermons are all too little to kindle the least flame of Loving, heavenly fruitful zeal! How many meditations and prayers are used before any holy flame appeareth? But a zeal for our Party and our opinions, and our several formes and fashions of speaking to God, will kindle and flame like the fire that consumed London. A sparke from one discontented persons mouth will suddenly take, p. 68and engage multitudes in City and Country in the affectionate spreading of untruths; and who can quench it till it go out of it self for want of fewel?

3. Note also the great Partiality of multitudes of Religious people, and how easily we can aggravate the faults of others, and how hardly we can either aggravate or see our own! The defects of the Liturgie, and the faults of those by whom we suffer, are easily heightned, even beyond desert. But when many of us vend untruths, and slanders against our brethren about the land, who aggravateth this or repenteth of it?

4. But above all I intreate the Dividing Brethren, if they can so long lay by their partiality, to judge by this of the Reasons of their Separation from those Churches (Private or Parochial) that they differ from, in tolerable things. You think it a sin to Communicate in a Church where the Liturgie is used, and Discipline is not so strictly exercised against some offenders, as you and I desire. But such publicke multiplyed untruths in mens mouths, doth never make you scruple their Communion. I intreat you do but study an answer to one that would separate from you all, upon such grounds as these. First for the sin, consider of these texts, Exod. 23. 1, 2. Thou shalt not raise a false report: put not thy hand with the wicked to be an unrighteous witness. Thou shalt not follow a multitude to do evil; neither shalt thou p. 69speak in a cause to decline after many to wrest it. Psalm 15. 3. He that backhiteth not with his tongue, nor doth evil to his neighbour, nor taketh up a reproach against his neighbour. Rom. 1. 30. Backbiters, …aters of God, 2 Cor. 12. 20. Lest there be debate, strifes, backbibitings, whisperings, &c. Prov. 25. 23. An angry counterance driveth away a backbiting tongue: Tit. 3. 1, 2. Put them in mind to be ready to every good work; to speak evil of no man. 1 Pet. 2. 1. Laying aside evil speakings—1 Tim. 6. 4. Whereof cometh evil surmisings, Eph. 4. 31. Let evil speakings be put away from you. Jud. 10. These speak evil of those things which they know not. Jam. 4. 11. Speak not evil one of another; He that speaketh evil of another and judgeth another, speakevil of the Law, and judgeth the Law.

Have you more and plainer texts of Scripture agninst the Common Prayer than all these are? Now suppose one should say that a people of such sin as this should not be Communicated with, especially where there is no discipline exercised that ever so much as calleth one man of them to repentance for it: what answer will you give to this, which will not confute your own objections, against Communion with many Parish Churches in this Land.

5. Lastly hence note, how still overdoing is undoing. By the Principles of Love and Peace conteined in the book which some reproach, had they not disowned them, they might p. 70have had their part in this just Vindication, against them that accuse the Non-conformists Principles of Enmity to Love and Peace: But they would have no part in it, and have cast away their own vindication, and so have confirmed their accusers, and tempted them to believe that some Non-conformists are indeed such as they described:

But I must again intreat them to distinguish: Many sects go under the name of Nonconformists, from whom we differ incomparably more than we do from the Conformists; as the Quakers, Seekers B…hmenists, and some others. We are none of those men that, because we all suffer together under the Prelacy, do therefore more close with these, than with the Conformists, with whom in doctrine and the substance of worship, we agree.

But because it is their own resolved choice, to disown the Principles and Vindication of that book, I shall only say,

I. To our Accusers [It is not these Dividers which we Vindicate, that will not stand to our Vindication].

II. To posterity (whose historical Information of the truth of matters in this age I much desire,) [If you would know what sort of men they are, that these times call sectaries and Dividers or separatists, I will give you but their own Character of themselves, that you may be p. 71sure I wrong them not: Peruse the book called, The Cure of Church-Divisions; for they are persons so contrary to that book, as that they take it to be an evil and mischievous thing, and greatly to be lamented and detested: in so much that some of them say, It had been well if the Author had dyed ten years ago, and others, that this book hath done more harm than ever he did good in all his life. So intolerable is it to them, to have their Love-killing and dividing principles so much as thus contradicted, while they cry out against the Imposing spirit of others. The measure of their distaste against these Principles of Love and Unity, I leave you to gather out of the exceptions which I am now to answer.

p. 72CAP. 2. The true state as the Controversie, between me, and those whom I call Church-Dividers.

BEcause the Excepter carrieth it all along, as if he understood not what I say, or would not have his Reader understand it, I must state the Case as it standeth between us, for the sake of them that love not to be deceived, nor to be angry at they know not what.

Know therefore that the design of the Writer of that Book was, to restore Love and Unity among Christians, which he saw decaying and almost dying through the temptation of our sufferings from some, and our differences with others, and through the sidings of parties, and through the passions which conquer some mens judgements, and the hy…e of others, who place their Religion in their sidings, and in the forms or fashions of the words of their prayers, or the circumstances of outward Worship: And to acquaint Christians with the wiles of Satan, who would kill their Grace, by killing their Love, whilst they think they do but preserve their Purity. And to open to them the secret windings of the Serpent, and the workings of p. 73Pride, and Wrath, and Selfishness, against the works of Love and Peace: And to shew them the great deceitfulness of mans heart, which often fighteth against God as for God, by fighting against Love and Unity; and which oft loseth all, by seeming to overcome, and forsaketh Religion by seeming valiant for it;) And I especially intreat the Reader to note, that I said much more about Principles, than Practices; Because I know that as to Communion with this or that Church, m…ns practices may vary upon accidental and prudential accounts, of which I pretend not to be a Judge: And therefore I first speak against Love killing Principles, and then against such Practices only, as either proceed from such Principles, or increase them. If I see a man stay from Church, as I know not his reasons, so I judge him not; unless as he doth it upon sinful causes, and especially if he would propagate those Causes to others, and justifie them to be of God, when they are against him.

And whereas Hatred and Enmity worketh by driving men from each others Societies, as wicked or intolerable, and Love worketh by inclining men to Union and Communion; and again, mens distance increaseth the Enmity which caused it; and their nearness and familiarity increaseth Love, and reconcileth them; I did therefore think it a matter of great necessity to our welfare, to counsel men to all lawful nearness and Communion, and to disswade them from all unnecessary alienation and separation from each other▪

p. 74Let the Reader also understand, that in this, my purpose was not to condemn mens separation from the Parish Churches only, nor more than any other sinful separation: But from any true Church of Christians whatsoever; when uncharitable Principles drive them away, Whether it be from Presbyterians, Independents, Anabaptists, Arminians, Lutherans, &c. Only because that those I deal most with, make most exceptions against Communion with the Parish Churches, I bestowed most words in answering such exceptions.

Therefore observe 1. That it is none of our Question, [Whether you should Communicate with the Parish Churches alone, and no other?

2. Nor [Whether you should Communicate with every Parish Church, or any one whose Pastors are through insufficiency, heresie or impiety intolerable? which I have written against Dir. 36. p. 202, &c.

3. Nor [Whether we may hold local Communion in Worship with a Church which denyeth us such Communion, unless we will sin: This I have oft enough denyed, p. 203, &c.

4. Nor [Whether caeteris paribus local Communion with a purer and better Church, be not ordinarily to be preferred before local Communion with a worse? (which I assert, p. 203, &c.)

5. Nor [Whether a man be a Separatist from another Church, meerly because he is not locally present with it? (For then when I am in one Church, I separate from all other in the world?)

6. Nor [Whether it be lawful to remove ones p. 75dwelling, for Communion with a better Minister and Church, supposing that we are free? p. 204.

7. Nor [Whether it be lawful to remove to a better Church, without removing ones dwelling, in a place where another Church is near, to which we may go without any publick injury, or hurt to our selves or others, which is greater than the benefit, pag. 204.

8. Nor [Whether we may remove both from Church and Countrey, by the occasions of our Callings or Trades, or other outward weighty reasons? pag. 298.

9. Nor [Whether we may keep in Communion privately with our lawful Pastors, if they be turned out of the publick Temples?] Which I have asserted, pag. 299. and have said, that where the Pastor is, there the Church is, in whatever place they do assemble, p. 250. (which Dr. Hide also thought, when he began his Book with an assertion of the necessity of separating then from the publick places. And so did other Prelatists then, and so think the Papists now, and most other parties.)

10. Nor is it any of our Question, [Whether you should have Communion with a Diocesan Church, as such; (It is a Parochial Church with such others that I spake of, and never a word of a Diocesan Church.)

11. Therefore it is none of the Question [Whether you must own our Diocesan Bishops?]

12. Nor yet [Whether you must have Communion with any thing called, A National Church, as a Political Society constituted of an Ecclesiastical p. 76Head and Body, and denominated from that form, …r Constitutive Head? Though we must own a National Church, as it is improperly so denominated, from the King that is the Civil Head (accidental, and not Constitutive to the Spiritual Church.) And as it is a Community of Christians, and a part of the Universal Church, united by the Concord of her Pastors; who in Synods may represent the whole Ministry, and be the means of their agreement.

13. Nor is it the Question, [Whether you must needs hold Communion with those individual Bishops, whom you account the Persecutors, and Causes of our silence and confusions. I have told you in the Story of Martin, how he separated from the Synods of th…se individual Bishops, and from their local Communion, without separating from the Office, the Churches, or from any other Bishops. This is a matter that I did not meddle with, because it is not their Communion that you are called to, but the Parish Churches.

Indeed to save m…ns lives, he did yield to the Emperour once to communicate with them; But (saith Sulp. Severus …i…l. 3. p. Bib. Pa…. 254. Summa vi Episcopis nitentibus, ut communionem ill…m subscriptione firmaret, extorqueri non potuit. And the Angel that appeared to him said [Merito Martine compungeris; sed aliter exi…e nequi…ti: repara virtutem, resume Constantiam, n… jam non periculum gloriae sed salutis incu…reris. Ita; ab illo tempore satis cavit, cum illa I…ha…ianae partis Communione mis…ri. And after finding his power of Miracles abated, with tears he con…essed p. 77to Sulpit. That propter Communionis illius malum, cui se vel puncto temporis, necessitate, non Spiritu mis…isset, d…trimentum s…etire virtutis. S…d…im p…s…ea vixit annos, nullam Synodum adiit, ab omnibus Episc…porum Conve…ibus se rem… vit. But this was only from those Bishops who by provoking Magistrates against the Priscillian Gnosticks, had brought all strict Religious people under scorn. But he separated not from any others.

14. Nay, I made it none of our Question, [Whether you should Communicate, with any Parish Minister, who concurreth with the… in the said matters whi…h y…u …cuse the Bishops of, a…y farther than by C…orming to the La…. For it is but few o… … Parish Ministers that were Conv…cation Men, or that you can prove did ever consent to our silencing.

15. Nor is it any of the Question, [Whether those also be guilty of separation and divisions, wh… shall make unnecessary Engines of division, and …y upon the ne…ks of any Churches such unnecessary things as have a tendency to divide.] Who hath said more against this, than I have done?

16. Nor is it any of our Question, [Which of the two is the greater cause of divis…s, or which of the foresaid persons is m…t …?] Who hath spoken plainlier in this, than I? I… the Brother that excepteth would ma… you believe, that any one of these is the …, i… you believe him, he doth but deceiive you.

But whom I mean by S…parati… ▪ I hav… pla… ly told you, pag. 249. 2…0. &c.

p. 78☞ And that which I perswade men to, is this: 1. To love all Christians as themselves.

2. To hold nothing, and do nothing which is contrary to this Love, and would destroy it.

3. Therefore to deny no Christians to be Christians, nor no Churches to be Churches, nor no lawful Worship of any M…de or Party to be lawfull.

4. Not to sep…ate from any others upon any of these three false suppositions or accusations, (viz. 1. As no true Christians: 2. As no true Churches: 3. As having no true Worship, or as worshipping, so as it is not lawful to joyn with them.)

5. To choose the most edifying Ministry, and the soundest Church, and purest manner of worshipping God, that possibly you can have on lawful terms, as to your ordinary use and Communion, so far as you are free to choose.

6. To joyn with a defective faulty true Church, ordinarily, and in a manner of Worship which is defective, when you can have no better, on lawful terms, (as without the publick injury, or your own greater hinderance than help) And I prove, that this is the worst that you can charge (as to this matter of Communion) on those Parish Churches in England, that have honest comp…tent Pastors; and the same others charge on the Churches of Independents and Anabaptists. And that it is a duty to hold communion with any one of th…se constantly when you can have no better.

7. That if you can statedly have better; yet sometimes to Communicate with a defective Church, as a stranger may do, that is not int…ressed in their p. 79discipline, or is no stated member, is not only lawful, but, for the ends sake, is a duty, when our never communicating with them is scandalous, and offensive to our Rulers, and tendeth to make people think that we hold that to be unlawful which we do not, and when our actual Communion is apt and needful to shew our judgement, and to cherish love and Christian Concord. On which account, as I would statedly communicate with the Greek Church, if I were among them, and had no better; and would sometimes communicate with them in, their Prayers and Sacraments, if I did but pass through the Countrey as a stranger, or if I could have better; even so would I do with a Parish Church, if as faulty as you can justly charge it (with the foresaid limitations) or with a Church of Anabaptists or Independents, (if they did not use their meetings to destroy either Piety or Love.)

This is my judgement; This is the summ of all that I plead for, as to Communion. If the Excepter deny not this, he talketh not at all to me.

If any that have passionately reviled my Book and me, do say, We thought you had gone further, and pleaded for more: I answer them, that we should not speak untruths, and revile things before we understand them, and then come off with [I thought you had said more.] It is this with other Love-killing distempers that I strive to Cure.

And again I tell you, that it is, 1. Ignorance: 2. Pride, or overvaluing our own understandings:

p. 803. And Uncharitableness generated of these two, which is the Cause of our CRUELTIES and our unlawful SEPARATIONS, and which breed and feed our threatning Divisions, among the parties on both extreams. And its the death of these three that must be our Cure.

CAP. 3. Some Objections (or Questions) about Separation answered.

AS to that party who think Anabaptists and Independents unfit for their communion, I am not now dealing with them; and therefore am not to answer their Objections. Only on the by I shall here mind them; 1. That it is not such as the old German Anabaptists, who denyed Magistracy to Christians, &c. that I speak of; But such as only deny Infant Baptism: And that many of them, are truly Godly sober men; and therefore capable of communion. And that the ancient Churches left it to men▪ liberty at what time they would have their Children baptized.

2. That many Independents are downright against Separation; Mr. Iacob hath notably written against it. Therefore those that are but meer Independents, refuse not communion with the Parish Churches: And why should you refuse communion with them?

3. That many that separate, secundum quid, or p. 81pro tempore, from some part of Worship only and for a season, yet separate not simply from the Churches as no Churches, nor would do all as they do, in othe… circumstances. For instance, when they come not to the publick Assemblies, yet they will not refuse you, if you will come to theirs. Go to their meetings, and see if they so far separate, as to forbid you? Nor perhaps to their Sacraments, if you will submit to their way, as you expect they should do by yours. Now seeing we are all agreed, that the Magistrate doth not make Ministers, Churches (or Sacraments,) but only encourage, protect and rule them, I desire you but to be so impartial as to consider that 1. You count not your selves Separatists, because you never go to one of their Meetings in their houses or other places; Why then should you call them Separatists, only for not coming to yours? 2. But if they are guilty of Separation for holding either that your Churches and Ministry are Null, or that Communion with you is unlawful by Gods Law, enquire how far you also are Separatists, if you say the same without proof by any others, (Though their lawfulness by the Law of the Land, I justifie not, no nor the regularity of their Church Assemblies.)

4. And I would here note how partial most men are. They that think an Independent or Anabaptist, yea, or a Presbyterian intolerable at home in their several Churches, yet if they would but come to their communion, they would receive them as tolerable members. And they that think it unlawful to hold communion with p. 82the Prelatists, and give the reason partly from their unfitness, yet would receive them (in many Churches) if they did but change their Opinions, and desire communion with them in their way.

But it is those that judge Parish communion (where there are godly Ministers) unlawful, that I am here to speak to. And their principal doubts are such as many good and sober persons need an answer to.

QUEST. I.

Quest. 1. DOth not the second Commandment, and Gods oft expressed jealousie in the matters of his Worship, make it a sin to communicate in the …turgi…?

Answ 1. The meaning of the second Commandment (mistaken by many) is directly to forbid Corporal or Interpretative Idolatry, and worshipping God by Images, as if he were like … Creature: And scandalousl… symbolizing with the Idolaters▪ I desire the …ader to … the most judi…ious …o… rate Expositio… o… th… s… cond Commandment (a o… all the est) i… Mr. George Lawson's Th…opolitica.or Worshippers of false Gods▪ by doing that which in outward appearance is the Worshipping of a false God, though the mind be pretended to be kept free. Now the Worshipping of the true God in the words of the Liturgie, hath none of this; nor will any but a sinful C…nsurer think that it is the worshipping of a false God.

Nor is every use of the same places, words, or p. 83other things indifferent, a symbolizing with Idolatry: But the saying those words, or the using those Acts or Ceremonies, by which their false Religion in specie is notified, as by a tessera, or badge to the world. Or using the Symbols of their Religion as differing from the true. Even as the use of Baptism, and the Lords Supper, the Creed, and the constant use of our Church-Worship, are the Symbols of the Christian Religion. So their Sacraments, Incense, Sacrificings, and Worshipping Conventions, were the Symbols of Worshipping false Gods; which therefore Christians may not use.

But they that say, that all false Worship of the true God is Idolatry, add to Gods word, and teach doctrines which are but the forgeries of their own brain. Though more than Idolatry be forbidden by Consequence in the second Commandment, that proveth it not to be Idolatry, because its there so forbidden.

2. I have after distinguished of false Worship, and told you, that if by false, you mean forbidden, or not commanded, or sinful, we all worship God falsly in the Manner every day, and in some part of the matter very oft. Our disorders, confusion, tautologies, unfit expressions, are all forbidden, and so false worship: And if God prohibit any disorder which is in the Liturgie, he prohibits the same in extemporate prayers (in which some good Christians are as failing as the Liturgie) And as the words of the Liturgie are not commanded in the Scripture, so neither are the words of our extemporate or studied Sermons or Prayers.

p. 843. God hateth every sin in every prayer; but he hateth the avoiding of prayer, and of due communion much more. He hateth every disorder in extemporate prayer; And yet he more hateth that Censoriousness and Curiosity, which would draw men to forsake the substantials of Worship, or Christian Love and Communion on that pretence.

Gods Jealousie in his Worship is most about the heart, and next about the substantials of his own institutions, and of Natural Worship, and least about the phrase of Speech and order, while it is not such, as is grosly dishonourable to the Nature of God, and to the greater things. And though God under the Law expressed his jealousie much about Ceremonies, yet that was not for the Ceremonies sake, but to controll gross irreverence and contempt of holy things (as in the Case of Uzzah, the Bethshemites, Uzziah, Aarons Sons) and to keep up an esteem of the Holiness of God, and to restrain sacrilegious presumption. And under the Gospel, it is neither this place of Worship, nor that, neither this Mountain, nor Ierusalem, but Spirit and Truth that God most looks at. It is not whether you pray by a Book, or without, by words fore-studied or not, by words of your own contriving, or of anothers, that God is now jealous of. For even when you want words, he accepteth the groans excited by his Spirit, Rom. 8. 26, 27.

If Christians should plead Gods jealousie about his Worship; as Censoriously against thelr own prayers, as they do against other … and p. 85Churches in this case, they would turn prayer into the fuel of despair and torment. For God is so jealous of his Worship, that he hateth all the sinful dulness, emptiness, wandrings, vain repetitions, confusions, unseemly expressions, of all your secret prayers, and all your family prayers. And yet I would advise you neither to think that God therefore hateth you, or the prayer it self, nor yet to fly from God and prayer, nor family Worship, where it is no better done, Gods jealousie, especially under the Gospel, is to be minded for to drive us from our sloth and carelesness, to do the best we can, but not to drive us from him, or from prayer, or from one another. These are Satans ends of minding men of Gods jealousie, as he doth troubled souls to drive them to despair.

And others may scruple joining with your weaknesses and faults in Worship on pretence of Gods jealousie, as well as you with theirs. What if twenty Ministers be one abler than another, in their several degrees (and the lowest of them doth weaklier than the Liturgick forms.) Doth it follow, that only the ablest of all these may be joyned with, because that all the rest do worse? It is granted that we must offer God the best, that we have or can do. But not the best which we cannot do? And many things must concurr (and especially a respect to the publick good) to know which is the best.

p. 86QUEST. II.

Quest. 2. DOth not the Covenant make it now unlawful, to hold Communion in the use of the Liturgie?

Answ. To hold Communion in the Liturgie Ordinarily where we cannot lawfully have better, and extraordinarily where we can have better, is a thing that we are bound to by the Covenant, and not at all bound against.

For those of the Independent way who think as Mr. Eaton writeth that the Covenant bindeth not, I need not here say any thing as to their satisfaction. For others I say, 1. There is no word in all the Covenant expresly against the Liturgie.

2. If there had been any word in it against Communion with the Churches that use the Liturgie, it had been sin, and against our duty, and therefore could not bind.

3. The judgement of Protestants is, that Vowes must not make us new duties of Religion but bind us faster by a self obligation, to that which God binds us to without them. Therefore (though if we should Vow an indifferent thing, it would bind, yet) this could not be taken for the Covenanters intention.

4. And it is commonly agreed, that if we Vow a thing indifferent, it bindeth us not when the indifferency ceaseth: which may be by the Magistrate… command, or by another mans necessity, or p. 87change of Cases: Else a man might before hand prev…t most of the Magistrates obligations, and his P…re…ts and Masters too, and escape obedience; and might say with the Pharisees, it is Corban, or a devoted thing.

5. It rem…neth therefore that no man of us all hath need to go, or ought to go to the Covenant to know what is his duty in the worship of God, but only to the Scripture; seeing if Scripture make it no… a duty, the Magistrates Law will make the doing of it a sin; And if Scripture make it not a sin, the Magistrates command will make it a duty. But when we know what is duty or sin (in our case) we may go to our Vows next to prove that it is a double duty or a double or aggravated sin but no otherwise. Therefore let the Scripture only decide the first case, whether it be lawful or not.

6. The Covenant or Vow expresly bindeth us against schisme. But the renunciation of Communion which I now dispute against, is plaine schisme; Therefore we are bound against it by that Vow.

7. The Covenant bindeth us against all that is contrary to the power of Godliness, and found doctrine. But the separating which I plead against is certainly such.

8. The Covenant bindeth us to Unity and the nearest Uniformity we can attain. But as the world goeth now, this Communion is the nearest, and needful to express our Unity.

9. The Covenant bindeth us to Reformation according to Gods word, and the example of the best reformed Churches: But to prefer no publick p. 88worship or a worse, before the Liturgie, is deformation and prophaneness, And it is greater Reformation to prefer the Liturgie before none, than to prefer extemporate publick worship before the Liturgie. And all the Reformed Churches in Christendom, do commonly profess to hold Communion with the English Churches in the Liturgie, if they come among us where it is used. Therefore it seemeth to me to be perjury and Covenant-breaking, either to prefer no publick worship before the Liturgie, or to refuse occasional Communion with the Churches that use the Liturgie, as a thing meerly on that account unlawful.

QUEST. III.

Quest. 3. WHether the Case be not much altered since the old Non-conformists wrote against separation, then called Brownisme? And whether we have not greater Light into these Controversies than they?

Answ. 1. The Case of Ministers Conformity is much altered, by a new Act which requireth subscribing new things, Declaring Assent and Consent to all things prescribed and conteined in and by three books; and by some other things. But that part of the Liturgie which the people are to joyn in is made better, as is shewed before. And if we are returned to the same state that they were then in, we are under the same duties that they were under. And let it be remembred, p. 89that we never Vowed that God should not bring us back to the same case (which had been blasphemy) And therefore it had been bad enough, if we had vowed not to do what was our duty in that state, if God should return us to it.

2. I earnestly intreat the doubting Reader, that thinketh his duty and the Churches peace, to be worth so much labour, but to read over some of the old Non-conformists books against separation. And if you there find the very same objections answered (or more and greater) than judge your selves whether their case and ours was (as to this cause) the same. The books I would desire you to read are, Mr. Iacobs the Independent against Iohnson; Mr. Bradshaws against Iohnson, with Mr. Gatakers defence of it against Canne: Mr. Gifford, Mr. Darrel, Mr. Paget, Mr. Hildersham, Dr. Ames, Mr. Cartwright, Mr. Brightman, and last of all and fulliest at the beginning of our troubles, Mr. Iohn Ball in three books.

But of this having spoken already, I shall repeat no more; but only to profess my judgement, that our ordinary boasters that think they know more in this Controversie than the old Non-conformists did, as far as I am able to discern are as far below them almost, as they are below either Chamier, Sadeel, Whitaker or such others in dealing with a Papist. which of them can say that, about Episcopacy, as Gersom, Bucer, Didoclaue, Blondell, Salmasius have done? and so of the rest.

p. 90QUEST. IIII.

Quest. 4. IS it not a shameful receding from our Reformation, now to use an unreformed Liturgie, and a pulling down of what we have been building.

Answ. 1. It is not fit here to enquire who it is that hath pulled down, and destroyed Reformation: though it be easie to discern it. But this is certain, that God hath set up the Government that is over us, and that our Governours take down by their Laws, that which we accounted Reformation: This is not our worke, but theirs: And that they permit us not otherwise publickly to worship God. And that a man in Goal doth ordinarily joyn in no publick worship at all. And where men do venture on other manner of worship in forbidden assemblies, the fears of some and the passionate discontent of others, and the disturbances by souldiers and officers, and such like, do take off much of the edification, and hinder us from such a frame of mind as is most agreeable to the work and day. And to worship God no where, is to go farther from Reformation, than to worship him by the Liturgie.

2. To do it of choice is one thing, and to do it as a duty put upon us by Gods providence, and our Governours, when we can do no better, is another thing. It is God p. 91that hath pulled down our liberty and opportunity to serve him otherwise: and we must obey him. It is no faulty mutability, to change our practice, when God by changing our condition doth change our duty: No more than it was in Paul who to the Jews became a Jew, and circumcised Timothy, and shaved his head for his Vow &c. and became all things to all men: And no more than it was in Augustine who professeth that he would worship God, as to formes and ceremonies, according as the Church did with which he joyned where ever he came: Nor no more than it is in a traveller or merchant to joyn, in several Countries, in several fashions and ceremonies or rites of outward worship.

QUEST. V.

Quest. 5. WIll it not strengthen and encourage the adversaries of Reformation?

Answ. 1. We must not make such carnal policies our guides, as to forbear that which God doth make our duty, for fear of encouraging other men. If we take this to be uncharitable factiousness in others, to desire rather all these distractions in the Church, than that the Non-conformists should be encouraged and strengthned by seeming to have justly desired a Reformation, let us not be guilty of what we blame.

p. 922. If you will believe themselves, it is the unwilling Conformists that they are most in danger of, who profess that they conform of necessity, and desire a Reformation; As Dr. William Smith hath shewed in a book written to that end. The Assembly of Westminster that set up the Presbytery were such Conformists.

3. It is sinful pride and tenderness of their own honour, which maketh some men avoid their duty, and wrathfully grudge at them that speak for it, because those that are against them thence take occasion to insult over them or reproach them. If men do but say, you are now turncòats and time servers, and where is your reformation now, and you are now glad to do as we do, they think this reason enough why they should forbear that Communion and worship which is their duty. Are these beseeming self denying humble persons? Could they suffer death for their duty sake, that cannot bear a little reproach for it.

Object. If we knew it were our duty we would suffer for it.

Answ. But is it not this very suffering and reproach, and insulting of others, which maketh you think that it is not your duty? And so carnal persons use to do. They will believe nothing to be their duty which they must suffer by. Let Gods honour be all to you, and your own be nothing, and you will not much stick at such things as these.

p. 93QUEST. VI.

Quest. 6. BUT will not this course divide us among our selves; while one goeth to the Parish Churches and another doth not?

Answ. 1. Mr. Tombes did not stick at dividing the Anabaptists when he wrote for Parish Communion. And Mr. Philip Nye did not stick at the fear of dividing the Independents, when he wrote a M. S. (as I am credibly informed) for the hearing of the Parish Preachers, (though another wrote against it presently after). And if an ordinary attendance on their publick doctrine be lawful, this will go further than many think, to prove the rest of the Communion lawful.

2. We are already so far divided in our judgements, as for one to hold it to be lawful, and another to be unlawful: And who can cure this division? And why should it divide us more, if mens practice be according to their judgements, rather than for them to sin against their Consciences?

3. The great thing in which we differ from the Prelatists yea and Papists too is, that we would have our Union laid only upon Necessary things, and liberty and Charity maintained in the rest. And shall we now contradict our selves, and say that things necessary are not sufficient for our union? Cannot we hold union among our selves, if some go to the publick assemblies, and p. 94some do not? What is this but to have the imposing domineering Spirit, which we speak so much against? We cannot better confute the uncharitable dividing Spirit of the world, than by shewing them, that we can hold Love and Union, notwithstanding as great differences as this, (yea, and much greater.)

QUEST. VII.

Quest. 7. SHall we not hereby countenance the Prelates in Church-Tyranny and Usurpation? and invite them to go further, and to make more burdens of Forms and Ceremonies to lay upon the Churches?

Answ. Without medling now with the question, what guilt it is that lyeth on any Prelates in the points here mentioned, I answer, on your own supposition; 1. That it is the King and his Laws which we obey herein, and not the Diocesans.

2. How openly and fully have we declared our utter dissent from the things which you suppose that we shall countenance them in? Our Writings are yet visible: Our Conferences were notorious. And is not the loss of our Ministry, and the loss of all Ecclesiastical Maintenance, and the pinching wants of many poor Ministers, and their numerous families, and our suffering Volumes of reproach, confinements, &c. a signification of our dissent? The case is somewhat hard with abundance of godly faithful Ministers? Few that never felt it themselves, can p. 95judge aright, what it is to want a house to dwell in, a bed to lye on, to have Wives that are weak natured, to keep in yearly patience under all such necessities, which the Husband can bear himself; to have Children crying in hunger and rags, and to have a Landlord calling for his Rent, and Butchers, and Brewers, and Bakers, and Drapers, and Taylors, and Shoo-makers calling for money, when there is none to pay them (there being no fifth part of Church-maintenance now allowed them): in the Frost and Snow to have no fire, nor money to but it! And yet all this is little in comparison of their restraint from preaching the Gospel of Salvation; and the displeasure of their Governours against them if they preach. And is not all this yet an open signification of their Dissent from the things which they so far deny complyance with? If some of their Accusers on both sides were but in the same condition, they would think it should go for a sufficient notification of dissent.

3. We perswade no man to any one sin, for Communion with others, no not to save their lives. If the thing be proved unlawful to be used (and not only unlawful to be so imposed) we exhort all to avoid it.

4. Yea, if an over numerous aggregation of things which singly are lawful, should make them become a snare and injury to the Church; we would have all in their places sufficiently signifie their dissent; or if the number shall turn them into a sin in the users, we would have none to use them. Though we would not have men censure or contemn one another (much less destroy p. 96one another) fo… a matter of meats, or dayes, or shadows; yet if any will by false doctrine or Imperiousness, say Touch not, Taste not, handle not, and will judge us in respect to Meat, or Drink, or Holy Dayes, or the New Moon, or Sabbaths, Col. 2. 16. 21. We would have all men to bear a just testimony to the truth, and to their Christian liberty.

5. But if the defects of publick Worship be tolerable, and if Providence, necessity and Laws, concurr to call us to use them, (when else we must use none, or do worse) here Communion doth become our duty: And a Duty must not be cast off, for fear of seeming to countenance the faults of others. We have lawful means to signifie our dissent: It is not in our power to express it how we please, nor to go as far from the faulty as we can, to avoid the countenancing of their faults: But we must do Gods work in his own way: And we must disown mens sins only by prudent lawful means, and not by any that are contrary to Christian Love and Peace, or a breach of any Law of God.

6. Paul was not for countenancing any of the falsehoods and faults which he reproveth in any of the Churches, especially partiality, sensuality, drunkenness at the very Sacrament or Love Feasts, 1 Cor. 11, &c. And yet he never bids them forsake the communion of the Church for it, till they shall reform. There were other wayes of testifying dislike.

7. I must not countenance an honest weak Minister or Master of a family, in the disorder p. 97or defects, or errors of his prayer or instructing; And yet if they be tolerable errors or defects, I must not forsake either Church or family-Worship with him, that I may discountenance him.

8. There be Errors on the contrary side, which are not without considerable danger; which we are obliged also to take heed of countenancing. I will instance but in two; one in Doctrine, and the other in Practice.

1. There are men otherwise very honest, and truly godly, and of holy and unblameable lives, who think that the Scripture is intended by God, not only as a General, but a particular Law or Rule, for all the very Circumstances of Worship, (yea, some say of the common business of our lives): and that the second Commandment in particular condemneth all that is the product or invention of man in or about the Worship of God; and that to deny this is to deny the perfection of the Scripture; and that all written Books, and Printed, are Images there forbidden; and that all studied or prepared Sermons, (as to Method or Words, whether in Notes or memory) are forbidden Images of Preaching, and that all provided Words or Forms (written, or in memory, of our own or other mens Contrivance or Composition) are forbidden Images of Prayer; and all prepared Metre and Tunes are forbidden Images of Praise or singing; and that no man that useth any such preparation or form of words in preaching or prayer, doth preach or pray by the help of Gods Spirit: and that if Parents do but teach a Child a p. 98form of words to pray in, they teach him this forbidden Imagery, yea, Idolatry.

I hope the number is but small that are of this Opinion, and that it being commonly disowned by the Non-conformists, no justice or Modesty can charge it on them, but only on the few persons that are guilty of it. But yet I must say, that we are obliged to take heed of Countenancing this Error, as well as of Countenancing Church-Usurpations.

For 1. When a few men of eminent integrity are of this mind, it proveth to us that many more may be brought to it, and are in danger of it; Because meer Piety and Honesty is not enough to keep men from it: Yea, when men otherwise eminent also for Learning and great understanding are of that mind (as they are) poor, ignorant, unlearned persons, though very godly, are not out of the danger of it.

2. And if it prevail, what abundance of hurt will it do?

1. You may read in the new Ecclesiastical Politician, how it will exasperate the minds of others, and give them matter of bitter reproach, and for the sake of a very few, how many that are blameless shall be aspersed with it? and the cause of the Non-conformists, yea, with many, the Protestant, yea, and the Christian Religion, rendred contemptible and odious by it.

2. It draweth men into the dangerous guilt of Adding to the Word of God, under pretence p. 99of strict expounding it, and defending its perfection and extent.

3. By the same Rule as they deal thus by one Text (as the second Command) they may do so by all: And if all or much of the Scripture were but thus expounded, I leave it to the sober Reader to consider, what a body of Divinity it would make us, and what a Religion we should have?

4. It altereth the very Definition of the holy Scripture, and maketh it another thing: That which God made to be the Record of his holy Covenant, and the Law and Rule of Faith and Holiness, and the General Law for outward Modes and Circumstances, which are but Accidents of Worship, is pretended by men to be a particular Law, for that which it never particularly medleth with.

5. It sorely prepareth men for Infidelity, and to deny the Divine Authority of the Scripture, and utterly to undo all by overdoing. If Satan could but once make men believe, that the Scripture is a Rule for those things that are not to be found in it at all, and which God never made it to be a Rule for, he will next argue against it, as a delusory and imperfect thing. He will teach every Artificer, to say, That which is an imperfect Rule, is not of God. But the Scripture is an imperfect Rule. For saith, the Watch-maker, I cannot learn to make a Watch by it; saith the Scrivener, I cannot make a Legal Bond or Indentures by it; saith the Carpenter, I cannot build a p. 100House by it; saith the Physician, I cannot sufficiently know or cure Diseases by it; saith the Mathematician, Astronomer, Geographer, Musician, Arithmetician, the Grammarian, Logician, Natural Philosopher, &c. it is no perfect particular Rule of our Arts or Sciences: The Divine will say, It tells me not sufficiently and particularly what Books in it self are Canonical, nor what various Readings are the right, nor whether every Text be brought to us uncorrupted, nor whether it be to be divided into Chapters and Verses, and into how many: Nor what Metre or Tune I must sing a Psalm in, nor what persons shall be Pastors of the Churches, nor what Text I shall choose next, nor what Words I shall use in my next Sermon or Prayer, with abundance such like: Only in General, both Nature and Scripture say, Let all things be done in Order and to Edification, &c. Spiritually, Purely, Believingly, Wisely, Zealously, Constantly, &c. He that believeth it to be given as such a particular Rule, and then findeth that it is silent or utterly insufficient to that use, is like next to cast it away as a delusion, and turn an Infidel, or Anti-scripturist.

6. This mistake tendeth to cast all Rational Worship out of the Church and World; by deterring men from inventing or studying how to do Gods work aright. For if all that man inventeth or deviseth be a forbidden Image, than we must not invent or find out by study, the true meaning of a Text, the true method p. 101of Praying or Preaching, according to the various subjects: Nay, we must not study what to say, till we are speaking, nor what Time, Place, Gesture, Words to use; no nor the very English Tongue that we must Pray and Preach in, Whereas the Scripture it self-requireth us, to meditate day and night, to study to shew our selves workmen that need not be ashamed: to search and dig for knowledge, &c. Do they not err that devise evil? but mercy and truth shall be to them that devise good: Prov. 14. 22. I Wisdom dwell, with Prudence (or subtilty) and find out knowledge of witty inventions, Prov. 8. 12. The Preacher sought to find out acceptable words, Eccles. 12. 10. Banish study, and you banish knowledge and Religion from the world: The Spirit moveth us to search and study, and thereby teacheth us what to judge, and say, and do; and doth not move us, as I play on an Instrument, that knoweth not what it doth.

7. This Opinion will bring in all Confusion instead of pure reasonable Worship: While every man is left to find that in the Scripture which never was there, and that as the only Rule of his actions, one will think that he findeth one thing there, and another another thing. For it must be Reality and Verity, which must be the term of Unity: Men cannot agree in that which is not.

8. Yea, it will let in impiety and error; for when men are sent to seek and find that which is not there, every man will think that he findeth p. 102that, which his own corrupted mind brings thither.

9. And hereby all possibility of Union among Christians and Churches must perish, till this Opinion perish: For if we must unite only in that which is not in being, we must not unite at all. If we must all in singing Psalms, agree in no Metre or Tune in the Church but one that Scripture hath prescribed us, we shall sing with lamentable discord.

10. And hereby is laid a snare to tempt men into odious censures of each other: Because studied Sermons, printed Books, Catechisms and Forms of Prayer, are Images and Idolatry, in these mens conceits, all Gods Churches in the world must be censured as Idolatrous. And almost all his Ministers in the world must be accounted Idolaters; Children must account their Parents Idolaters, and disobey them that would teach them a Catechism, Psalm or Form of Prayer. Our Libraries must be burnt or cast away as Images; And when Ministers are diminished, and accounted Idolaters, if Satan could next but perswade people against all the holy Books of the Ministers of Christ (such as Boltons, Prestons, &c.) as Images and Idols, had he not plaid a more succesful game, then he did by Iulian, and doth by the Turks, who keep the Christians but from humane Learning?

11. Hereby Christian Love will be quenched, when every man must account his Brother an Idolater, that cannot shew a Scripture, for the hour, the place of Worship, the Bells, the Hourglasses, p. 103the Pulpit, the Utensils, &c. or that studieth what to say before he Pray or Preach?

12. And hereby backbiting, slandering and railing must go currant as no sin, while every Calvin, Cartwright, Hildersham, Perkins, Sibbs, &c. that used a Form of Prayer, yea, almost all the Christians in the world, must be accused of Idolatry, as if it were a true and righteous charge.

13. And all our sins will be fathered on God, as if the second Commandment and the Scripture perfection did require all this, and taught Children to disobey their Parents and Masters, and say your Prayers and Catechisms are Images and Idols, &c

14. It will rack and perplex the Consciences of all Christians; when I must take my self for an Idolater, till I can find a particular Law in Scripture, for every Tune, Metre, Translation, Method, Word, Vesture, Gesture, Utensil, &c. that I use in the worshipping of God: When Conscience must build only in the air, and rest only on a word which never was.

15. It will have a confounding influence into all the affairs and business of our lives.

16. Lastly, It will affright poor people from Scripture and Religion, and make us, our Doctrine and Worship, ridiculous in the …ight of all the world. The Doctrine (which we hear maintained) which hath no better fruits than these, must be avoided, as well as the contrary extream, which would indeed charge the Law of God with imperfection, and cause man to p. 104usurp the part of Christ. And we must first know, How far God made the Scripture for our Rule? and then we must maintain its sufficiency and perfection.

II. Also on that extream, we must do nothing to countenance those Practices which tend to alienate Christians hearts from one another, and to keep up Church-Wars, or to feed bitter censures, scorns and reproaches. And we that must not scandalize the Religious sort, must avoid all that thus tempteth them, which is the real scandal. But of this I have said enough in the Book which I am now defending.

p. 1Part II.

An ANSWER to the Untrue and unjust Exceptions OF THE ANTIDOTE Against my TREATISE for LOVE and UNITY.

DEar Brother (for so I will call you, whether you will or not), the chief trouble that I am put to in answering your Exceptions (next to that of my grief for the Churches and your self, by reason of such Diagnosticks of your Malady) is the naming of your manifold Untruths in matter of fact. It is, it seems, no fault in your p. 2eyes to commit them; but I fear you will account it unpardonable bitterness in me to tell you that you have committed them. If I call them Mistakes, the Reader will not know by that name, whether it be mistakes in point of Fact or of Reason: And Lies I will not call them, because it is a provoking word: Therefore Untruths must be the middle title.