Truth and Innocence Vindicated, Part 1 · Floating text 1 – Floating text 10
WE the Members of the Church of Chriſt, over whom Mr. R. Davis is Paſtor, and his conſtant Hearers, having ſeriouſly conſidered the aforeſaid Principles laid to his Charge, do declare and teſtify they are utterly falſe, and that the current of his Doctrine has been as he himſelf has laid it down. And further, the deſign of his preaching amongſt us, has been to offer pardoning Grace, through the blood of Christ, freely to Sinners, to preſs them to accept thereof on the pain of damnation. To preſs us to Holineſs, from the principle of ſaving Faith. To advance the Perſon and Offices of the Lord Jeſus; likewiſe the Perſon, Offices, Graces and Gifts of the Spirit. And laſtly, to advance electing Grace reigning through the Righteouſneſs of Chriſt Jeſus. We alſo atteſt, that all thoſe evil Practices laid to his Charge, and eſpecially the ridiculous-Falſhoods about Admiſſions, are abominable Ʋntruths. Where unto we have ſubſcribed our Names at the general Church-meeting, it being a ſolemn Day of Faſting and Prayer.
Robert Tebatt
John Taylor
Jonathan Wells
John Arnall
William Watts
Edward Coales
Francis Cave
Thomas Chambers
Robert Hills
John Mansfield
Thomas Servell
Thomas Rowlatt
Nathaniel Chamber
Samuel Lades
John Bridges
Thomas Kilingworth
William Whittwell
James Taylor
Richard Tebatt
Chriſtopher Brett
Jacob Harle
Joſeph Perſon
Thomas Ladſon
James Bodymore
Richard Gaurn
John Wood
Stephen Smith
Jonathan Palmore
Robert Hoeman
John Tebatt
Robert King
Thomas Whittwell
Thomas Hall
Samuel Knight
John Wills
William King
William Arch
Thomas Paine
Thomas Remington
Samuel Rogers.
Theſe following were pretended to be delivered about Kimbolton.
10. There are five times wherein Christ intercedes, &c.
Anſw. However the two Miniſters repreſented it, that which was ſaid was this, That there are five times of Chriſt's eſpecial Interceſſion. Not that his Interceſſion is changeable in itſelf, but in reſpect of us, as to the effects thereof. As for Inſtance: Chriſt intercedes for his Elect before called, yet then only it takes effect, when they are effectually called. So again for his Children under Backſlidings, yet then made effectual, when they are recovered. And as for the time of greater ſinning, it was thus alledged, That then he intercedes that their Faith may not totally fail. It was illuſtrated by the Example of Peter: Satan's deſign in his Tryal, was not only to cauſe him to deny his Maſter, but alſo to take occaſion from thence, to urge him to caſt away all his hopes: But, ſays our Lord, I have prayed for thee, that thy Faith fail not. I never held nor preached, That his Interceſſion was, Oral; that was the Conſtruction Prejudice put upon it: This is my Judgment, That he preſents his Satisfaction to his Father in a way conſiſtent with his glorify'd ſtate. The preverting the word foreign, and making it to ſignify a Comforter, in 1 John 2. 1. is, indeed, according to the Grotian Divinity. I judge the Libellers would do well to conſider, that Chriſt there is repreſented as tranſacting above with his Father, and not with us. It is foreign, an Advocate with the Father. And whether that be good Senſe to render it thus, That he tranſacts as a Comforter towards his Father, I leave it to the Judgment of judicious and indifferent Perſons. E're I part with this, I muſt fix a Falſhood upon the Libellers, who affirm, That two Miniſters diſcourſed me about it at that time; whereas it was Mr. Chandler then only ſpoke to me, and it was about the Senſe of that Scripture, Mat. 10. 32, 33.
11. Juſtification by Faith, is only a manifeſtation of it in our Conſcience.
Anſw. That I ſaid, Only a manifeſtation of it in our Conſciences, is falſe, like all the reſt. But that juſtifying Faith, in the infuſed Principle thereof is a divine, ſupernatural Manifeſtation, or Revelation to the Conſcience, is undeniably grounded upon the holy Scripture of Truth. Thus ſaith the Lord, Hebr. 11. 1. Faith is the evidence or demonſtration of things not ſeen, but yet the demonſtration of the Spirit, and of power, 1 Cor. 2. 4. Chriſt as working this Faith, is ſaid to manifeſt himſelf, John 14, 21, 22. The Spirit, as the efficient thereof, is ſaid to teſtify of Jeſus, John 15. 26. To take of the things of Chriſt, and ſhew them to the Soul, John 16. 14. God the Father alſo, as the great Author of Faith, is aſſerted to reveal his Son in the Soul, Gal. 1. 16. And he that believeth, hath the witneſs [or manifeſtation] in himſelf, 1 John 5. 10. with divers other Scriptures. Whence 'tis evident, That Faith is a Divine Manifeſtation in the Principle thereof; and the Act flowing from it, is the Soul's acceptance of manifeſted Grace; and Principle and Act are of the eſſence of ſaving Faith: Therefore it follows,
Firſt, They that contend for their word Illumination, in oppoſition to Scriptural terms, plainly prefer their own Phraſes before the Words, which the wiſdom of the Holy Ghoſt teacheth.
Secondly, But more eſpecially they that exclude Divine-Illumination or Manifeſtation, from the Eſſence of ſaving Faith, either ſet up
1. An implicit Popiſh Blindfold Faith; or,
2dly, Set up Faith to act without a Principle, which is monſtrous and abſurd; or,
3dly, Since in this Divine Principle of living Light, Chriſt comes into the Soul by his Spirit, and therein ſupernatural Power is communicated to the Soul, to act as a living Soul in Chriſt; they conſequently ſet up a power in Man's Soul to believe antecedent to Chriſt's coming to the Soul, and antecedent to this Divine ſupernatural Power; which is no other than Arminianiſm: And to allow it one minute before Chriſt's uniting himſelf to the Soul, is all one as to allow it him from his Cradle, or all three together.
12. A Man may ſimply, without Self-deſign, or Self-Intereſt, aim at the Glory of God, and yet be an Hypocrite ſtill.
Anſw. This is atteſted by judicious (or rather malicious) N. A. All the occaſion that he had for his falſe Teſtimony was, that there was ſomething ſpoke to this purpoſe. That ſome may poſſibly perform ſome obedience to the Law, not to get worldly advantage thereby, or to gain the applauſe of Men, but becauſe God commands it; yet ſeeking to be juſtified thereby, it is not right, but hypocritical, becauſe it is not done in Faith in the manner that the Lord requireth it; and becauſe it is ſeeking to be juſtified by the works of the Law. The Apoſtle teſtifies for his Countrymen, That they had a zeal for God, viz. in obeying his Law; but, notwithſtanding, it was not according to knowledge, becauſe thereby they went about to eſtabliſh their own righteouſneſs, and did not ſubmit themſelves unto the righteouſneſs of God, Rom. 10. 23.
13. The Law giveth, 1. A little ſight of Sin. 2. A killing ſight of Sin. 3. An impious ſight of Sin.
Anſw. Here alſo is a little miſtake in the Information; for it was not ſaid an impious, but an impure ſight of Sin. Thus I explained theſe three Heads.
1. The Law abſtractedly conſider'd, gives to the Sinner in a ſtate of Nature, in meer legal Convictions, a ſhort ſight of Sin.
Reaſon. Becauſe they never ſeek out under the greateſt conviction of Sin, for any Righteouſneſs better than their own to be juſtified by; whereas if the Law, abſtractedly conſider'd, did give to a Sinner in a ſtate of Nature a thorow-ſight of Sin, he would never, ſo often as he doth, lean upon a Juſtification by his own works, nor pacify the rage of his Conſcience with his own doings. This the Law of God, tho' perfect in itſelf, cannot do to a Man in an unregenerate ſtate, in that it is weak through the fleſh; therefore God ſent his own Son in the likeneſs of ſinful fleſh, and for Sin condemned Sin in the fleſh, Rom. 8. 3.
2dly, It is but a killing ſight of Sin.
Reaſon. This is plain from Scripture; for to this the Apoſtle witneſſeth, when he ſays expreſly, the Letter killeth, but the Spirit giveth life, 2 Cor. 3. 6. which killing Letter he calls, ver. 7. The miniſtration of death: ver. 9. The miniſtration of Righteouſneſs: to which may be added as further proof, Rom. 7. 9.
3dly, The Law in meer legal Convictions gives an impure ſight of Sin.
First Reaſon. The ſtate is impure, therefore all things in that ſtate are impure too: For Illuſtration thereof, I may at leaſt ſafely allude to thoſe paſſages, Haggai 2. 11, 12, 13, 14. but more plainly proved from that as well as other places of Scripture, Tit. 1. 15. Ʋnto the pure all things are pure: but unto them that are defiled, and unbelieving, is nothing pure; but even their mind and conſcience is defiled.
Second Reaſon. A Conviction of Sin in a ſtate of Nature, hath a tendency to irritate Sin the more, proved from Rom. 7. 5. For when we were in the fleſh, i. e. in a natural ſtate, the motions of Sin, [or the paſſions or ferment of Sin] which were by the Law, [viz. convincing or reſtraining] did work in our members to bring forth fruit unto death. Whence it is evident, 1. That the Law in a ſtate of Nature, by its Convictions, doth ferment and irritate Sin. 2. That Sin thus irritated, doth work in our members to bring forth fruit unto death. To which agreeth what is experimentally recorded, ver. 7, 8. ſays the Apoſtle there, For I had not known Lust, except the Law had ſaid, Thou ſhalt not covet. But did this Conviction diminiſh or extinguiſh his Concupiſcence? No, but rather encreaſed it; for it inſtantly follows, ver. 8. But Sin taking occaſion by the Commandment, wrought in me all manner of Concupiſcence. Yet it is true, the Law, by God's Ordination, oftentimes reſtrains the outward Acts of Sin, even then when Sin defiles the Conſcience moſt with monſtrous Unbelief, and a violent eſtabliſhment of a Man's own Righteouſneſs. Now conſidering all this, it is undeniably plain to me, that the Law, abſtractedly conſider'd, in meer legal Convictions, giveth to the Sinner an impure ſight of Sin; whether we conſider the impurity of that ſtate that defileth all things, or the effects of ſuch Convictions.
WE whoſe Names are under-written, being conſtant Hearers of Mr. Davis in and about Kimbolton, do teſtify and affirm, That his Accuſers have dealt injuriouſly with him in wreſting his Words, and perverting his Sentences; that his Account is according to Truth; and that the tenor of his Preaching amongſt us, has been to advance the Free-grace of God in Chriſt, and to promote Goſpel-holineſs upon Evangelical Principles. Witneſs our Hands
Edward Marlin
Stephen Richards
William Cuſtance
John Conqueſt
Samuel Gurrey
Thomas Woodham
Robert Elum
John Wollaſton
George Hull.
Theſe are ſaid to be preached at Wellemborough.
14. Such as preach up Qualifications are legal Preachers, keep People in Bondage, and are Enemies to their comfort.
Anſw. There has been and is too much preaching of ſuch and ſuch legal Qualifications, not only antecedent to, but abſtracted from Faith. Nay, Faith itſelf is made no more of by them, than a work of the Law; and as for ſuch, I continue to maintain they are legal Preachers.
15. People muſt beware of three ſorts of Preachers, Babyloniſh, Graceleſs, and ſuch as mix the Law with the Goſpel.
Anſw. Suppoſe it true, I do not ſee how it can be charged as a Crime; nor how can any underſtand my thoughts ſo as to know whom I mean: But if Mr. King takes it to himſelf, I ſhall heartily conſent thereunto.
16. Saints under the Old Teſtament had no ſpiritual life, but in doing.
Anſw. This I aſſerted, viz. That Saints ſince the giving forth of the Law at Mount Sinai, had moſt of their ſpiritual life from their obedience thereunto: And now I ſhall give my Reaſons for my Aſſertion.
1. Tho' I grant, that all before the coming of Chriſt that were ſaved, were ſaved the ſame way that the Saints now are, viz. by the blood of Chriſt, the Lamb ſlain from the foundation of the world; yet whether they knew that way of ſalvation as well as Saints now, is to me a Queſtion, eſpecially when I weigh theſe Scriptures, 1 Pet. 10. 11, 12. Epheſ. 3. 8, 9, 10, 11. 1 Cor. 2. 9, 10. From which Scriptures, with divers others well conſider'd, 'tis evident to me, there is a far greater diſcovery made now to the Saints in Goſpel-days, than to them before.
2dly, I query, whether they had not much of their Peace of Conſcience, from their Obedience and Sacrifices? And this to me is undeniably proved from Scripture, when Moſes had ſet before the Jews divers of Mount Sinai's Statutes, he intermingles this Caution, Lev. 18. 5. Ye ſhall therefore keep my ſtatutes and my judgments: which if a man do, he ſhall live in them: I am the Lord. I ſuppoſe few think Life eternal is meant here, and I ſuppoſe not Life temporal only; for it was not preſent death to break any of theſe Statutes, only ſome of them, therefore a ſpiritual Life muſt be alſo included. The ſame is quoted, and to the ſame purpoſe, Nehem. 9. 29. ſo alſo Ezek. 20. 11. And no leſs does the Apoſtle oppoſing the Life of Faith now, to that Life they had from Mount Sinai's Covenant, inſinuate that then it was; He that doth theſe things ſhall live in them: but now the juſt ſhall live by faith, Gal. 3. 11, 12. Rom. 10. 5, &c.
3dly, It plainly follows, that ſo long as they obeyed and ſacrificed, ſo long they were quiet in their Conſciences.
4thly, I do not deny, but they had Faith upon God in the Promiſe, but in moſt of them it was weak, dark, and uncertain; ſo as little Peace of Conſcience could accrue only from thence.
5thly, This is verified in the Experiences of many Chriſtians, eſpecially them that walk legally, who have too much a tang of that Covenant ſtill in their ſpirits. If the Queſtion was asked them, Whether they have their Peace of Conſcience always from Faith in exerciſe on the Perſon and Righteouſneſs of Chriſt, or from their Vows, Reſolutions and Obedience, with other marks they ſet up to themſelves, which are meerly legal; I am certain, if they ſpeak the truth, they muſt anſwer the latter, for this I have experienced my ſelf many years.
6thly, Suppoſe it at the worſt, where is the dangerous Error of it now a days, ſince we are not under that, but another Diſpenſation? And this Aſſertion only comes in, to illuſtrate and magnify the Glory of this New Teſtament Diſpenſation. Then I added in Diſcourſe, that Iſaiah did not underſtand his own Propheſies, as well as the Apoſtle Paul; which I cannot but judge to be very true, tho' my words were then wreſted and trumpeted abroad according to the uſual manner. Let this alſo ſuffice as an Anſwer to the 11th Charge in their order.
17. Sinners muſt come to Chriſt, and be united to him in all their ſin and filth.
That the Goſpel invites Sinners as Sinners to come to Chriſt, and not as Saints, nor as little and reformed Sinners, is evident from the whole current of the Goſpel's invitation. Conſider Iſa. 55. 1. 43. 22. to 26. Iſa. 65. 1. compared with Rom. 10. 20. Rev. 22. 17. All ſorts are invited to come; heavy-laden Sinners, Mat. 11. 28. The like invitation, Luke 14. the maimed, the halt, and the blind, were to be brought in, ver. 21. and the high-way Sinners compelled to come in, ver. 23. I would fain know where and when People muſt leave their Sins, before they come to Chriſt. 'Tis true, inſtantly upon their cloſing with Chriſt, they are no longer under the dominion of ſin, for they are under grace, Rom. 6. 14. Therefore all the Scriptures quoted for the Confutation of this are not to the purpoſe, not one of them proving that Sin can be mortified in a ſtate of Nature before a Soul comes to Chriſt. But this Objection ſhews its Teeth, and diſcovers who the Objectors are, and what their deſign is, viz. To maintain a power in Man's will to believe, repent, and turn himſelf, antecedent to Chriſt's coming to the Soul by his Spirit.
18. 'Tis great comfort to us, when we were weak in the Faith, that Chriſt is ſtrongly believing in Heaven for us.
Anſw. The Writer that came at the latter end, took this falſe alſo: For theſe Aſſertions were then laid down.
1. That Chriſt believed and exerciſed other Graces of the Spirit, whilſt on Earth, as appears from the Word of the Lord proved by Dr. Goodwyn in his Triumph of Faith.
2. That thus his fulfilling of all was for the Elect as their Mediator, and that the holy Graces of the Spirit he exerciſed as Man, came within the compaſs of imputed Righteouſneſs. This is undeniably proved in the aforementioned place.
3. That his meritorious Righteouſneſs in all its parts, tho' compleated on Earth, is now in Heaven, where the perſon of Chriſt is, who preſents it to the Father on Believers behalf, and he preſents Believers in it. And how Prejudice hath wreſted this, is evident from the Pamphlet. But I add: No doubt, tho' the Lord Jeſus has all power committed to him, for bringing his Sons and Daughters to Glory; yet he truſts his Father for bringing them alſo, which redounds to our benefit. This Aſſertion is grounded on his Interceſſion to his Father, John 17. 11. And now I am no more in the world, but theſe are in the world, and I come to thee, Holy Father, keep through thine own Name, thoſe whom thou haſt given me, &c.
19. God the Father and God the Son are at ſtrife, who ſhall love Man beſt.
Anſw. I remember well it was thus expreſt: There ſeemed to be an holy Contention between God the Father and the Son, who ſhould love the Elect beſt; grounded upon thoſe words, John 10. 17; with other Scriptures compared. They were Dr. Goodwyn's own words, or very like them. And I know not why we may not uſe holy ſtrains of Rhetorick, to ſet forth that unfathomable and ineffable Love of the Father and the Son, in the Election and Redemption of Sinners, without being an offence to any Ears, but thoſe that are ſtuft with Prejudice. As for that Expreſſion ſaid to be uſed as the language of Chriſt to the Father, I will throw up my work of Redemption, if you will not give me theſe. I remember nothing of it, nor believe any thing of it to be true.
20. Perſons may ſincerely deſire Chriſt to be their Prophet, Prieſt and King, and yet be Hypocrites ſtill.
Anſw. This is a notorious Falſhood, whoever it is that affirms it: No Man of Reaſon, not blinded by Malice, can think me ſo void of common Senſe, as to expreſs my ſelf thus.
WE the Members of the Church of Chriſt at Wellingborough, having formerly attended Mr. David's Preaching, do, upon the beſt Recollection of what we heard, teſtify and declare, He has been much wronged; and that his Preaching amongſt us, has been to advance Grace and Holineſs, and the Doctrine that is according to Godlineſs.
Robert Berſon
Thomas Barker
William Henſman
Maximilian Grindon
John Fox
William Smith
Thomas Tutel
Samuel Tecar
William Hall
William Marſhall
Francis Mee
Samuel Conqueſt
Thomas Falknor
Thomas Wells
William Martin
The following falſe Stories came from Cambridge, which I have already anſwer'd to the London Miniſters. I ſhall prove how I am abuſed therein by divers ſubſtantial perſons: And I have here this advantage, that the miſtaken Objectors were ſpeedy in theſe Charges, whilſt matters were freſh in the memories of the Hearers, ſo that they then teſtified againſt ſuch notorious Forgeries; ſome whereof were pretended to be delivered publickly, others in private diſcourſe, accordingly therefore I ſhall divide them. The firſt were alledged to be ſpoke more publickly.
21. To preach Marks of Sanctification, is a Doctrine of an old Covenant ſtrain.
Anſw. If they had added legal Marks, I would have ſtood by it, and ſo I believe I expreſſed it: But ſaving Faith has its ſaving Effects inſeparably attending it, which I often preach; all Scriptures quoted to that purpoſe, are expreſſive of the inſeparable Effects of ſaving Faith.
22. Sanctification is no Evidence of our Juſtification.
Anſw. I have often expreſſed it, that ſome may miſtake a legal Holineſs for an evangelical one, i. e. They are apt to conclude, (as I once my ſelf was) that when they have ſuch a Catalogue of meer legal Qualifications to boaſt of, then they think they may believe, which I apprehend to be a ſeeking to be juſtified by the works of the Law: But as for excluding Faith, and its Effects, from being Evidences, I never did, nor is it my judgment.
23. Diſciples grieve Chriſt, when they mourn for Sin.
Anſw. But the truth of the matter is this: I was thus gloſſing on that paſſage, John 14. 1. Let not your heart be troubled. That Chriſt ſeemed to be concerned, that his Diſciples were ſo grieved at the news of his departure. And ſee, good Reader, how Malice has perverted it. There needs no proof of ſo plain a matter; therefore their ridiculous Confutation fights againſt a Man of Straw of their own ſetting up.
24. God is the ultimate Object of a ſtrong juſtifying Faith, and Jeſus of Nazareth the mediate Object of a weak Faith.
Anſw. I never uſed to ſeparate the Godhead from the humane Nature. What then I laboured to make out, was this: That weak Believers have not ſo full and diſtinct a view of the bleſſed Object of Faith, as they that are more clear and ſtrong in Faith. This I think is ſo undeniable, that it needs no further Proof than the ſtating of it thus.
25. Chriſt and Believers are One in Interceſſion.
Anſw. That which was expreſſed in Prayer was this: We are One with him, viz. united to him, who is our Interceſſor. This, I think, will appear afalſe Doctrin to none, but ſuch as deny a Believer's Union to Chriſt.
26. Believers diſhonour Christ, by relying on Promiſes.
Anſw. I then ſpake to this effect: 'Tis poſſible ſome may rely on the Letter of the Promiſe, and not regard Chriſt in the Promiſe; and they that do ſo, do diſreſpect and diſhonour Christ. Which Truth if theſe Libellers dare deny, they are not fit to be talked with.
Thus far concerning the Charges of a publick Nature in Cambridge. Now follows the Teſtimony of the Hearers concerning them.
WE whoſe Names are here under-written, being preſent when Mr. Davis preached that Sermon in Cambridge, when thoſe erronious Doctrines were pretended to be delivered; and hearing inſtantly of the miſconſtruction of his words, through Ignorance and Malice, did then, while it was freſh in our memories, bear our Teſtimonies againſt ſuch notorious Falſhoods, and now teſtify the whole was falſe as charged, and the matters true as ſtated in theſe Papers.
Jo. Craske
James Toolidge
Jo. Burges
Thomas Greene
James Speckman
Andrew Craske
Stephen Taylor
George Godfrey
Edward Rogers
Joſeph Juit
William Bentchy
Nicholas Spillman
Henry Ellis
Nathaniel Tench.
The three following falſe Charges were words wreſted in private diſcourſe, which they put upon the Rack, to make them confeſs what they pleaſe.
27. To believe our Sins are pardoned, is juſtifying Faith.
Anſw. To this purpoſe I have preached often. To believe on Jeſus for the pardon of Sin, is juſtifying Faith. And it was further added to this purpoſe, That ſaving Faith doth accept of and rely on the pardong Grace that Chriſt hath already purchaſed: Luke 14. 17. For all things are now ready. The Apoſtle declareth that the firſt thing he preached to the Corinthians as the foundation of their Faith was, That Chriſt diedfor their Sins according to the Scriptures, 1 Cor. 15. 3. And this they had been commanded to believe. I never ſaid that nothing was true Faith, but what amounted to that degree of poſitive unwavering and ſenſible believing that our Sins are pardoned: But this is certain, that God giveth to many of his Children great perſuaſion of the pardon of their Sins, and who dare deny that to be juſtifying Faith? I do grant, that Formaliſts and wicked perſons may have a falſe preſumption of the pardon of their Sin, but this doth not impeach the Faith of God's Elect at all. I only contend for that Faith that is of the operation of the Holy Ghoſt, which purifies the heart, lip and life. I think it hath not been ſo well done of our latter Divines, to depart from that definition of Faith given always by our firſt Reformers, who as they lead the Van, ſo no doubt they had moſt of the Spirit of Chriſt. I judge it a ſafe way to form a definition of Faith from the holy Scriptures of Truth, rather than from the dark, low Experiences of weak Believers. This may be explained as low as is conſiſtent with Truth, for the comforting of doubting Souls. See the Apoſtles definition of Faith, Hebr. 11. 1. with many other places; and this Faith the Scripture preſſes us to, Hebr. 3. 6. 10, 22, 35, &c. and this was the Apoſtles Faith, Gal. 2. 20.
28. Faith is nothing but a Perſuaſion that my Sins are pardoned.
Anſw. This hath been anſwered already, and ſo I paſs it by.
29. Believers may not take Comfort in the actings of their Graces.
Anſw. This I do not remember, but believe it to be an untruth: For no doubt perſons have peace and joy in believing, and that is the acting of grace. The exerciſe of Faith and other graces as flowing from it, is very comfortable: But this I have oppoſed, and others contend for, that inherent qualifications without Faith can be the actings of grace, or bring any true comfort to the Soul.
WE whoſe Names are under written, being then preſent at the diſcourſe between Mr Hunt and Mr. Davis in Cambridge, did hear Mr. Hunt with great prejudice wreſt Mr. Davis's Words and 'Sentences, and did then oppoſe and contradict him in ſo doing: And we do proteſt the Particulars are true as Mr. Davis ſtateth them, and falſe as the Informers do.
Jo. Craske
Thomas Greene
James Coolidge
Henry Ellis.
The following Charges are miſcellaneous, being chiefly Sentences dropt in private diſcourſe, miſerably rackt and tortured by the Libeller, and not ſo affixed to places.
30 Charge. Whatever is ſupernatural, is ſaving Grace.
Anſw. That that was ſaid, was this: All ſaving Grace is ſupernatural. And the Bedford Gentleman was then contradicted when he wreſted it.
31. Zeal is to be preferred before Judgment.
Anſw. This alſo was a wreſting of words in private diſcourſe, and the occaſion was this: One in diſcourſe with me at Kimbolton, (who, it ſeems, was highly conceited of his judgment, becauſe, by his cunning, he had kept a Church from Order, Offices and Ordinances, for eleven years and upwards) aſſerted this, That Judgment was to be preferred before Zeal. I anſwered, Both did well together; yet that oftentimes they that had leſs knowledge, but had zeal for Chriſt with uprightneſs and integrity, did more ſervice for Chriſt than they that had knowledge and no zeal. I need not ſtand to defend this: For the very ſtating of theſe things aright, is ſufficient for their defence; yet I would put this queſtion to the Informer, What does he deſerve, that knows his Maſter's Will, and does it not? Luke 12. 47.
32. The Law ſets perſons a thouſand times farther off from Chriſt.
Anſw. Whether I ſaid a thouſand times, I much doubt: But this is certain, the Law or Covenant of Works abſtractedly conſidered, or Convictions meerly legal, drive the Soul either to ſink into deſpair, or elſe to work for life, and ſo attain to a ſinful ſecurity, both which lead far enough from Chriſt.
33. There are ſeveral genuine ſenſes of the ſame Scripture.
Anſw. This was alledged in a diſcourſe at Hitchin, that the Spirit of God may diverſly apply one and the ſame Scripture. Divers Inſtances we have hereof in Scripture, a few I ſhall name; that that's ſpoke prophetically, Iſa. 54. to the Gentile Churches, is applied to the Goſpel and Covenant of Grace, Gal. 4. 27. Again, that place, Pſal. 3. 7. Thou art my Son, this day I have begotten thee. Several Divines apply it to the hodiè eternitatis, grounded on the beginning of the Verſe, I will declare the Decree. [This day] is applied by the Apoſtle to the birth of Chriſt, Hebr. 1. 5. [This day] is affixed to the Reſurrection of Chriſt, Acts 13. 33. to the Aſcenſion of Chriſt, and ſitting down at the Father's right hand, Pſal. 110. compared with Pſal. 2. Hebr. 5, 5, 6. The Apoſtle there intimates this ſpoke to our Lord at his entrance upon that branch of his Office his Interceſſion above, compare this with chap. 4. ver. 14. Hence Synopſis Criticorum on the place, Quaerunt occaſione hujus & ſimilium locorum, nam plures eſſe poſſint unius loci ſenſus litterales à Spiritu ſancto intenti. Quidam affirmant Alii negant, &c. If the Holy Ghoſt ſhould apply any Scripture to comfort me, and therein endear Chriſt, his Righteouſneſs, his Laws and Ordinances, that's the genuine ſenſe of it to me. Another Inſtance I ſhall add, is Iſa. 53. 4. Surely he hath born our griefs, and carried our ſorrows. There, no doubt, is principally intended our Lord's bearing the vengeance due to the Sins of the Elect: But 'tis alſo applied to his bearing their Sickneſſes and Infirmities, Mat. 8. 17. To confirm this, I alledged 1 Pet. 20. 21. whence I inferred, no Scripture is confined to any Man's private interpretation; but the Holy Ghoſt may apply the ſame to this or that Caſe as he pleaſes, and divers ways comfort ſeveral Believers from the ſame portion of holy Writ.
That what's ſubjoined to my pretending to a Spirit above all, is falſe and injurious. The Queſtion in debate was this, Whether the Spirit be not the only infallible Interpreter of Holy Scriptures, which are of his own indicting? And whether he is not promiſed as ſuch, to the Miniſters of Chriſt? John 16. 13. Yea, and to all Believers alſo, (if they can truſt him) 1 John 2. 20, 27. I then and do ſtill maintain the Affirmative. But the vile Pamphleteers herein manifeſt themſelves, and deny the Offices of the Holy Spirit, as they do blaſpheme him notoriouſly in another place.
34. He would be an happy Man, that ſhould break all the Churches in England to pieces.
Anſw. What was ſaid of this nature, was Table-talk in Cambridge with Mr. Worden; and I only repeated to him Dr. Owen's words, as I had them from the mouth of worthy Alderman Love, a little before his death, without any addition of my own, as will be atteſted by them that ſat at Dinner with Mr. Worden and myſelf.
35. God never deſigned the Offers of Grace ſhould be made to all, but only to the Elect.
Anſw. Thus it was expreſt in private diſcourſe. Altho' the Miniſters of the Goſpel muſt offer the grace of the Goſpel to all that hear them univerſally without exceptions, becauſe they know not who the Elect are, yet God deſigns his offered grace and ſalvation only for the Elect, Rom. 11. 7. For the Elect obtain it, and the rest are blinded. I prove it thus: Chriſt died intentionally only for the Elect, therefore the ſaving Benefits of his Death in the general tenders of the Goſpel, are intended only by God for the Elect; and ſure none will deny this Poſition, but a rank Arminian.
Thus I have run over the Charges of the Libel as to matters of Doctrine, with ſhort Anſwers thereunto. And I appeal to the ſober part of Mankind, whether theſe Libellers have not dealt diſingenuouſly and unchriſtian like with me, not only in concealing their own Names, and the Names of their Informers; but alſo in wreſting my Words and Sentences, as well them of private Debates, as thoſe delivered in publick Preaching, and ſo forcing them to ſpeak their own Senſe, and then naming them my Doctrines; beſides many things invented, when nothing was ſpoken like them, ſo the world may ſee what ſort of Truth they are like to expect from them, in what follows.
I believe what they caſt upon our gifted Brethren, carrieth the ſame falſhood and diſingenuity in its Forehead. However they are of Age ſufficient to anſwer for themſelves, and perhaps they may do it when they ſee it convenient.
The account they give of our Practice is ſo filthy, ſo noiſom, ſo filled with abominable untruths, that I know not how to touch ſo much dirt without being defiled.
At Wellemberough I railed at none, but vindicated my ſelf from a falſe Aſperſion caſt upon me.
That Story of Bricksworth, and thoſe two of the London Miniſters, are egregious Falſhoods.
The three Lyes I am charg'd with, of telling a Miniſter at Kimbolton Lecture, are juſtly chargeable on that Miniſter, who confidently averred before divers, 1. That I had no diſmiſſion from London before I was choſen Paſtor. 2. That the Letter of Diſmiſſion was not directed to them at Rowel. 3. That it was extorted from the Church at London, by the importunity of the people at Rowel. All three ate falſe, and can be contradicted by two Churches, and our Church-Book. But he was ſo blind, when he aſſerted theſe ſucceſſively, that he could not ſee how theſe contradicted and deſtroyed one another. This Miniſter (as I ſuppoſe) is he, that the Book ſtiles, The young Spark of a Bee, that falls to Club law preſently, conjectured to live on the South-ſide of the Plague between London and Rothwel.
This ſame Miniſter would fain make a Lye of a plain Truth I told him from London. I acquainted him in my return home, that his Relations and Friends deſired there might be peace and accommodation between us, and ſo they did; I do not think they will deny it.
As to my preaching at Kempſon, the plain Truth is this: When I ſet out from Rowel to London, I did not deſign to preach at Kempſon; but when I came to Bedford, I was prevailed upon by great Importunity to preach there, and that but few hours before I did; ſo that if I ſpoke of my not deſigning it to any before, I ſpake the Truth.
Neither can they prove, that we ſollicit away any Bodies Hearers, for it is falſe; but if any come of their own accord, we have no Rule to ſend them away. If theſe things were true, why did not they prove them at Ketterin, when they pretended to prove all their matters. But are theſe indeed Goſpel-Miniſters, to murder the Reputation of a poor Man, and a Servant of Chriſt, at this rate? And alſo through him, to wound the Intereſt and Goſpel of the Lord Jeſus, which they ſay they promote; and expoſe our holy Profeſſion to the ſcorn and contempt of the ignorant multitude. But 'tis eaſily perceived what they are, by the Titles they give themſelves, or their Accomplices for them, as in page 18. Little Bee, Spark of a Bee, Notorious Deſperado's: And alſo by their ſtrange hectoring Boaſts, and ſinful Vaunts. Was there ever heard ſuch wicked boaſting Language, fitter for the Mouths and Pens of the Hectors of the day, than ſuch as pretend to be Preachers of God's Word, and Defenders of his Truth againſt Errors? Do ſuch Boaſts as theſe become the Servants of Chriſt? As that they will ſting like a Scorpion, that they fall to Club-Law preſently, and give ſore Blows. How contrary is this to the qualifications of a Biſhop, That he must be no ſtriker, 2 Tim. 2. 24, 25. The Apoſtle rightly ſays, The Tongue is an unruly evil, it is full of deadly poyſon, James 3. 8. How much worſe the Pen, when managed by the ſame Spirit? For Littera ſcripta manet. But indeed ſuch a Spirit, ſuch Language, redundant with ſuch Scum and Froth that tincture the Converſations of a young Generation of Men—made Miniſters, that are ſtarted up in theſe days, call for bitter Lamentation. I ſhall cloſe this Section with this true Remark upon them, That they and their Cauſe, and Language, are much alike.
What they publiſh concerning our Viſions and Revelations, is of the ſame tincture.
That pretended at Oundle, I ſhall give an account of hereafter.
That, whoſe Scene was laid at Rowel, is wholly untrue, without the leaſt colour for it, as will be atteſted by the Church and Hearers, if there were need.
And alike falſe are the Reports concerning others, (as I verily believe) having made particular enquiry about ſuch Reports.
This I evidently ſee, they cannot bear thoſe diſcoveries of love Chriſt has made to his Servants, and their profeſſion thereof, and rejoycing therein.
As to their upbraiding us with our Oſtentations and Boaſts, I anſwer, We are taught by grace not to glory in our ſelves, but in the Lord and his Righteouſneſs. The Stories they bring to confirm it are ſo ridiculous and falſe, that it is time loſt to give them the reading. We can aſſure our Adverſaries, that tho' they think us trod under foot, we are made humbly to hope, our Lord will yet appear to our joy, when they that oppoſe our dear Lord Jeſus ſhall be aſhamed. We do commit our cauſe to him that judgeth righteouſly, who, for the oppreſſion of the poor, and the ſighing of the needy, will ariſe to ſet him at ſafety from him that puffeth at him, Pſal. 12. 5. And ſince they ſpeak of boaſting, I would recommend to their conſideration thoſe places of Scripture, Jude ver. 18, 16, 14, 15. Mat. 24. 49, 50, 51.
Our admiſſion of Members has been ſo publick, and ſo many Members of ſeveral Churches, with others from divers parts of the Nation, have been Eye and Ear-witneſſes thereof, who have gone away rejoycing in the power of God that they felt; that I wonder at their Confidence, to invent ſuch nonſenſical Falſities, and then impoſe them on the world, when there are ſo many can atteſt the contrary: eſpecially that of the young Child at Rowel, is as ridiculous a Romance as ever was committed to Paper.
I cannot gueſs what may be the deſign of the Libellers, in relating ſo much Stuff and Nonſenſe about our Self-condemnedneſs, unleſs it be more and more to nauſeate the Reader's Stomach, and expoſe their own Folly and Wickedneſs. Their Narrations are ſo impertinent, as well as falſe and vain, that I ſhall do no more than ſhovel the Dirt out of my way.
The Account they give of our Fits, is in ſuch a ſcurrilous ſtyle, in ſo inſolent a Meen and Air, in that prophane and ſcoffing manner, that it is very deteſtable. To the afflicted pity ſhould be ſhewn, and miſery ſhould move compaſſion: But they, as unbecoming Men and Chriſtians, inſult over our Calamities with bitter Sarcaſms. It is an awful and tremendous diſpenſation, which ought to be revered, and not jeſted with; for it is ill Jeſting with Edge-tools. But theſe, like them of old, will run upon the thick Boſſes of his Buckler. They may feel, to their coſt hereafter, the effects of their bold preſumption, in making ſport with ſuch an awful hand of God. Here they out do all their other Lines in Scurrility, Prophaneſs, and Obſcenity: But moſt horrid of all, (and which indicates the Writer to be ſealed with a judicial hardneſs) is that hideous piece of Blaſphemy againſt the Holy Ghoſt, about the middle of their Account; worſe could not drop from the vileſt Rabſhekah's Pen: Beſides, there is thruſt in a notorious Lye, reflecting on my Reputation, to cover their Blaſphemy. 'Tis well known, that I ſeldom either eat or drink any, or elſe very ſparingly for a conſiderable time, before I engage in the work of preaching. And I hope I can ſay, My Moderation is known to all Men. Over and above all this, they have daſht and brewed their Account with egregious Lyes, beſides divers Falſhoods of the like nature in other places. Can it poſſibly be ſuppoſed, that theſe Authors can have a dram of grace, the leaſt awe of God upon their hearts, or fear of God before their Eyes? But oh lamentable, that they ſhould diſcover themſelves to be Diſſenters too!
It is remarkable, that when a People are engaged in a wicked Enterprize, the further they enter into it, the more they diſcover the Spirit of Satan in his various workings of iniquity. And this is obſervable as to this Pamphlet, that the Spirit that acts the Libellers all along thorough it, appears blacker and more cloven footed towards the cloſe.
In theſe Enquiries to the Country People, it ſhews the higheſt quinteſſence of Falſhood, Calumniation, Malice, and murderous Deſigns.
Here, and elſewhere, I am charged with four of the moſt notorious Crimes, viz. Drunkenneſs, Adultery, Jeſuitiſm, and Conjuration; which Crimes do not only touch my Name and Reputation in the higheſt degree, but my Life, and all that's dear to me beſides. They have left no ſtone unturned, to perſue their malice to my deſtruction. My good Name, of which I have been always very tender, they have rent and torn with manifold Calumnies. Various Artifices they have uſed to blacken me as the worſt of Monſters to the People. They have ill affected the Gentry of theſe neighbouring Counties with their falſe Suggeſtions, and malicious Accuſations. It is notoriouſly evident, that from this Quarter aroſe all my Troubles at the Aſſizes. Witneſs the Cambridge Libel, the Letter to the Preacher at St. Ives, filled with more Raillery than Senſe, which was induſtriouſly handed among ſome Gentry there.
Having failed in this Attempt, they in this Libel make their Appeals to the Rabble, ſuggeſting and aſſerting to them the moſt horrid Calumniations, to inflame them into Tumults and Riots, with a palpable deſign to diſturb the Peace of the Government, and to incite them to knock an innocent Subject in the head: But this quieteth me, and makes me paſs along with great ſecurity, to conſider, That my Lord ſitteth on the Floods, and turns the hearts of all as he pleaſes.
What they baſely inſinuate of my ill Affection to the Government, is alike malicious and falſe. It is not convenient for me to relate how much I teſtified my Affection to the Government, before ever I ſaw Northamptonſhire. And I have made Conſcience ever ſince to pray for Their Majeſties, the King and Queen, in publick and private; by which King and Queen, I mean no other than King WILLIAM and Queen MARY.
The firſt Story they put down in their Enquiry, is the Vomit of ſome prophane Drunkards, licked up by them, and ſpued out again in this Pamphlet. The Arguments ſuggeſted to prove me a Conjurer, and a Jeſuite, are ſo poor and ſlender, ſtuft with ſuch contradictory malice, as they anſwer themſelves.
Any impartial Man of Reaſon, that conſiders matters without prejudice, may ſee the evident Folly of fixing that of Conjuration upon me from the Fits. If he had no other Argument to weigh but this, that they are my Friends, and not my Foes, that are generally afflicted with them. Conjurers and Witches do not uſe to act Revenge upon their Friends, but them they hate. How comes it to paſs then, that if I were ſuch a Conjurer, I ſhould only miſchief my Friends, that neither hate me, nor hurt me; and not mine Enemies, that do both.
If my own Proteſtation may be of any Significancy, I can and do, in the awful preſence of the Searcher of hearts, proteſt and declare, That I never read a line in any Magick-Book, or Books of Conjuration whatſoever. I never had the leaſt to do with the Black Art, or any thing tending thereunto, but always dreaded and abhorred ſuch an impious Curioſity; my Acquaintance, being the ſobereſt of Men from my youth upwards, can, in a Cloud of Teſtimonies, give in their Suffrage to defeat this Calumny, if there were any need thereof.
Again, the Charge of Jeſuitiſm is alſo as irrational, if no more be conſidered than what follows. My Education and living with Mr. Langſton (who is well known in the City) from 18 to my 23d year. My reſiding ever ſince, till I came to Northamptonſhire in one Ward and Neighborhood, (excepting one quarter of a year) where I was well-beloved of all ſorts, even of the higheſt Churchmen; tho' they knew that I was a ſtrict Diſſenter, that cleaved cloſe to my Principles in the moſt perilous times. The favor and kindneſs of my Neighbors to me then, when they had the power in their hands to act otherwiſe, I do moſt thankfully acknowledge. Again, my being married to a virtuous Wife moſt part of this time with whom I have lived to this day. My being a Member of a Congregational Church, of great Note in London, all this while, amongſt whom I had love and eſteem, who alſo gave me their Letters Teſtimonial to the Church at Rothwel, when I came to the Country, which I ſhall hereafter inſert. Now I ſubmit this to impartial Judgments, whether there be the leaſt ground to ſuſpect me for a Prieſt or Jeſuite. Add to all this, that I have ſome time ſince taken the Oaths of Fidelity to the King and Queen, and lately renewed them with a Declaration againſt Tranſubſtantiation, and the Approbation of the Articles of the Church of England, excepting thoſe by Law excepted; and I do now profeſs, I did all candidly and ſincerely. One ſhould think this ſhould ſatisfy the Libellers, what is a ſatisfaction to King and Parliament.
But now my hand is in, I ſhall do what lies in me to ſatisfy People, that there may be no colour of Excuſe left them for their After-Calumnies and Reproaches, therefore I ſhall conclude this Head with certain Teſtimonies of my Life and Converſation.
I might, if I thought it neceſſary, have procured Letters Teſtimonial from divers Gentry in Wales, that knew my Education; but I think it not worth the while to trouble them. However ſome, that Friends have offered, I here ſubjoin. And firſt I begin with Mr. Langſton, who knew me from 18 years of age, and it is as followeth.
I Am amazed to hear what horrid Evils and Wickedneſſes Mr. Richard Davis, now of Rothwel in Northamptonſhire, is charged with by his Enemies. And looking upon thoſe Charges of Jeſuitiſm, Conjuration, &c. to be utterly groundleſs and notoriouſly falſe, I think my ſelf obliged in juſtice to do, what in me lies, to vindicate his Name from ſuch foul Aſperſions. I do therefore hereby freely teſtify, That I have known the ſaid Mr. Davis about 17 years, even from the time that he was about 18 years of age; that at the time of my firſt Acquaintance with him, he lived with me ſome years in London; and that ſince his removal out of my Family; I have known and obſerved his courſe and manner of Life in London: But I never ſaw the least cauſe to ſuſpect him, nor ever knew him to be ſuſpected by others as guilty of, or addicted to thoſe Crimes that, as I underſtand, he is now by ſome accuſed of, nor yet any other Wickedneſs whatſoever. But, contrarywiſe, I did, and do ſtill judge him to be a godly Man; even a conſcientious Fearer of God, and a Lover of our Lord Jeſus Christ in Sincerity.
To the Truth of this Atteſtation concerning him, I do with all readineſs ſet my Hand this 6th day of October 1692. John Langſton Miniſter of the Goſpel at Ipſwich in Suffolk.
When my Reputation was firſt attainted by a certain malicious Letter, my Neighbours, among whom I lived in London, hearing of it, ſent down theſe following Teſtimonies.
London, January 14th, 1692.
WE whoſe Names are under-written, hearing that there hath been ſeveral ſcandalous and malicious Reports raiſed againſt Mr. Richard Davis, late Schoolmaſter in London, of whoſe good Converſation and honest Behaviour, for many years, we have been ſatisfy'd in, do aſſure any whom it may concern, That to all our own Knowledges theſe Reports are groundleſs and falſe. In witneſs whereof we ſubſcribe our Names,
John Tooley Deputy of the Ward of Queenhithe.
Charles Milſon Common-Councel-Man of the Ward of Queenhithe.
Nathaniel Maſon
John Hughes
Thomas Piggot
Richard Haley
Samuel Richards
Chriſto. Merriweather
William Brice
James Steward
Samuel Ratcliff
Francis Clare.
There came at the ſame time a Letter from Mr. Thomas Cooper, then Common-Councel-Man of the ſame Ward, who was born in the Town of Rowel, and is now a Citizen of great Note in London, and it is as followeth.
Mr. Ralph Mun, Mr. Robert Tebbat, Mr. Jonathan Wells, Mr. Manſel, or any of the Town of Rothwel, to whoſe hand this cometh.
THis may certify, That I have been intimately acquainted this 10 or 12 years laſt paſt with Mr. Richard Davis, who has-lived ſo long and longer in our Neighbourhood near Queenhithe in London. And I am very confident he hath lived a very ſober and religious life; and I never heard Man or Woman blame him, or ſpeak an ill word of him in my life. He hath, to my knowledge, been very induſtrious in his way, and demeaned himſelf ſo well, that I believe that there are none, tho' Enemies to Goodneſs, but will ſay the ſame I write. If any ſay otherwiſe than I write, it is malicious and falſe.
Wiſhing you and all my Country-men health and happineſs, I ſubſcribe this the 4th of January 1689. Thomas Cooper.
Beſides theſe two, my Neighbours I lived amongſt at London ſo long, have ſent another Letter Teſtimonial lately in theſe words.
THeſe are to certify all whom it may concern, that we whoſe Names are here-under ſubſcribed, (the Deputy, Common-Councel-Men, and other principal Inhabitants of the Ward of Queenhithe in the City of London) do know that Mr. Richard Davis, for the ſpace of 10 or 12 years, or thereabouts, had his Reſidence in the ſaid Ward; and during all the time of his Reſidence there, was very diligent and induſtrious in the teaching and inſtructing of Youth, and was very ſucceſsful therein. By which means, togethor with his ſober, well-ordered, and exemplary Life and Converſation, he gained a very great reſpect and love from the Inhabitants of the ſaid Ward. Given under our Hands this 17th day of September 1692.
John Tooley Deputy.
John Truelock
Richard Wilkinſon
George Fiſh
Henry Ambroſe
Peter Hagar, Charles Milſon Common-Councel-Men.
Thomas Cooper
Thomas Piggot
Francis Clare
Samuel Richards
James Steward
William Richalds
Thomas Parſons.
The Recommendatory Letter of the Church of Chriſt at London, to the Church of Chriſt at Rowell.
To the Church of Chriſt at Rowel in Northamptonſhire.
We the Paſtors, Elders and Brethren of that Church, whereof Mr. Richard Davis hath been for ſeveral Years, to this preſent Inſtant, a Member, ſend Greeting:
SInce it hath pleaſed Almighty God to ſtir up and incline our beloved Brother Richard Davis, to become a Labourer in Chriſt's Vineyard, and give him (as we hope) an inward Call to the Work, which, for his more orderly entrance into the Miniſtry, is ſeconded with an outward Call from your ſelves, to ſit down among you as your Paſtor, We much rejoice in the good hand of God towards him and you, that he is ſo well ſatisfy'd in his Work, and hath found ſo good Acceptance with you. The Lord proſper his Labours among you for your further Edification, and for the bringing in of ſuch unconverted Ones as are ordained to eternal life. We do by theſe Preſents, according to his and your deſire, tranſmit unto you that particular watch and care of this our beloved Brother, which was a Duty incumbent on us towards him, whilſt he walked with us. So recommending him to your holy Fellowſhip as a Brother in the Lord, whoſe orderly Walking, and exemplary Converſation among us, have been as becometh the Goſpel. Thus wiſhing both to him and you much of the Spirit of God in all your holy Adminiſtrations, We take leave and reſt.
Your loving Brethren in the Fellowſhip of the Goſpel,
Thomas Coles Paſtor.
John Skinner
Thomas Rapier
Richard Sadler
Thomas Singleton,
Henry Caſewell
James Lapley
John Player
Thomas Dunn Elders.
Mat. Rapier
Samuel Clark
Chriſtopher Gould.
By vertue of which, I was admitted Member of the Church at Rowel Febr. 3. 1689. was choſen into the Paſtoral Office, Febr. 20. and accepted thereof, March 7. I was ſet apart thereunto by Faſting and Prayer. So that hence People may ſee how they have been impoſed upon by thoſe Reports contrary hereunto, raiſed at Bedford and Wellemborough.
But our Pamphleteers are reſolved, it ſeems, to leave no means unattempted to overthrow me; therefore having done what they could to ſtir up the Country, they make the laſt Eſſay upon the Members of the Church, and try if they can, by bitter Raillery againſt them, terrify them, to be Inſtruments of their Revenge upon me and our gifted Brethren. Hence it is, they conclude with an Expoſtulation and Advice to the People at Rowel, for it ſeems they will not vouchſafe to call them the Church at Rowel. I confeſs there indeed they ſhould have begun, if they had any thing to charge me with as to Errors in Faith, or wickedneſs in Practice. And I can aſſure them, that if yet they come to the Church, and not only give in their Names, but perſonally appear to proſecute their Charge, if they have any Truth and Honeſty on their ſides, and can make it out by good Proof, I queſtion not but it will be attended to. But as yet the Church of Rowel knows not whom to thank for their Advice, nor how to come at them, to conſult with them further about proſecuting their directions.
And now you Libellers, and all your Abettors, it is now come to my turn to expoſtulate with you; ſuffer me therefore, in a ſpirit of meekneſs, to propoſe unto you theſe following ſerious Conſiderations.
1. Is it not lamentable, that you ſtumble the Neighborhoods where you live, with your vain and frothy Lives and Converſations? Is it not (think you) a great ſtumbling to your ignorant Neighbours, that you diſcover ſo much fulſom Froth in your Diſcourſes, ſuch delight both within and without doors in Gaming, Pleaſures, Chambering, Wantonneſs, unwarrantable Recreation, and Proviſions made for the fleſh, to fulfil the luſts and pleaſures thereof? Rom. 13. 14. ſtudying how to be witty in your Jeſts and Reproofs, whereas you are expreſly forbid, Epheſ. 5. 4. ſuch fooliſh jeſting, which is not convenient. And you are exhorted, Epheſ. 4. 29. That your ſpeech ſhould be always ſeaſoned with ſalt, adminiſtring grace to the hearers. Is it not a ſhame, that you declare your ſelves to be ſo much every one for his own gain from his quarter, and do not witneſs that Self-denial that becomes your Places and Functions? And why do not you declare plainly, you ſeek not the Fleece, but the welfare of the Flock?
2. Conſider whether your whole Diſcourſe for almoſt theſe three years, being laviſhed out in Raillery, Reproaches, Lyes and Slanders, and that in moſt places where you come, tends to the Edification or the Subverſion of the Hearers? Whether you do not rather gratify their ſinful Luſts, both by your Diſcourſes and Pamphlet, and form them up to Pride, Malice, Strife and Contention, than to heavenly-mindedneſs, ſpiritual converſation, and an holy walk? How ſhould they follow your Faith, when you are the greateſt Oppoſers of the grace of Faith in the Nation? And how dangerous it is for them to conſider the end of your converſation, which is Self and Sin, and not Jeſus Chriſt, the ſame yeſterday, to day, and for ever, Heb. 13. 7, 8.
3. Conſider ſeriouſly, Whether you have not expoſed Religion, as well by your former actings as by this Libel, to the contempt and ſcorn of the common People? Was it not the higheſt wickedneſs in you ſo to order the diſpoſal of many of them, as that they were put into the hands of Alehouſekeepers to vend away very cheap, or give them gratis to their tipling Company, to create them Sport upon their Ale-benches; and ſo render our holy Profeſſion to be the Mockery and Song of the Drunkards, and alſo diſpoſe of them to the poor harveſt Folks to read under Hedges? You have not only ſtumbled them from hearing of me, but your ſelves alſo, and every one that beareth the Name of a diſſenting Miniſter. You have not only made me odious, but Religion, our Profeſſion, and the diſſenting. Intereſt in general. Their hatred and ignorance will neither know or make any difference.
4. Search into your own hearts, and conſider by what Principles you have been carried forth in all your former oppoſition, as well as this Libel. Lee your Conſciences anſwer truly in the preſence of the awful. Searcher of hearts, as they are always open and naked before his eyes, with whom you and I have to do: And have they not been Self-gain, Self preheminence, Ambition, Pride, Malice and Revenge? Is not your Cry like the old Cry of Demetrius and his Followers, That your Craft is in danger to be ſpoilt, and your Gain like to be loſt? Let the Apoſtle James (if you are aſhamed) anſwer for your Conſciences, and for all, Jam. 4. 1. From whence cometh wars and fightings amongſt you? come they not hence, from your luſts, that war in your members? ver. 2. Ye luſt, and have not: ye kill, and deſire to have, but cannot obtain: ye fight and war, yet ye have not, becauſe ye ask not. ver. 3. Ye ask, and receive not, becauſe ye ask amiſs, that ye may conſume it upon your luſts. ver. 5. Do ye think that the Scripture ſaith in vain, the Spirit that dwelleth in us luſteth to envy? ver. 6. But he giveth more grace: wherefore he ſaith, God reſiſteth the proud, but giveth grace unto the humble.
5. Conſider ſeriouſly what ſpirit you have acted in all along; Was it in the Spirit of Chriſt, or your own ſpirits? Nay, was it not in the very worſe dregs of your own ſpirits? Weigh this well, Whether you have managed your ſelves in oppoſition to ſuppoſed Errors, according to thoſe Commands of the Lord, 2 Tim. 2. 3. But fooliſh and unlearned queſtions avoid, knowing that they gender ſtrife. ver. 24. And the ſervant of the Lord muſt not ſtrive, but be gentle unto all men, apt to teach, patient. ver. 25. In meekneſs inſtructing thoſe that oppoſe themſelves; if God peradventrire will give them repentance, to the acknowledging of the truth. Ah! Have not you rather carried it quite contrary, even in your manifeſt fruits of the fleſh, ſuch as variance, emulations, wrath, ſtrife, envyings, back-bitings, whiſperings, ſwellings, tumults, &c? 2 Cor. 12. 10. Had your Cauſe been never ſo good, yet your way of managing it has been enough to ruine it.
6. Was it the honour and glory of Chriſt that you propoſed at the end of ſuch Actions, or rather the advancement of ſome curſed Idols of Self? Any unprejudic'd Man that reads your Libel, can ſoon determine the Queſtion. Can you think this to be a likely way, even in a ſpirit of bitterneſs and perſecution, to reclaim us from thoſe Errors and Hereſies that you aſſert we are fallen into? Why did not you in prudence and good manners give way to the wiſer, learneder, and graver heads at London, to make the firſt tryal of their Skill? And why muſt you, with your printed Mint of Slander, impertinently iuterrupt them, and rudely anticipate their Eſſays; and by a malevolent conjunction of ſo bad a Libel with their Ketterin Viſitation, caſt ſuch an Odium upon them and their Proceedings, as cannot in haſte be wiped away?
7. Conſider, Whether it be not the greateſt Uncharitableneſs to judge, that the great Numbers converted by this erroneous Preaching (as you call it) are all under Deluſions? What is Converſion if this be not, that thoſe who were ſo groſly ignorant, are ſo enlightned as to underſtand and ſpeak ſo judiciouſly, clearly and experimentally of the perſon and undertakings of the Lord Jeſus, and Juſtification by him alone; of the beauty and excellency they ſaw by Faith in him; his ſuitableneſs to their wants, and the abſolute neceſſity they have of him and his righteouſneſs, through a deep ſight of their ſin and miſery, and a ſupernatural diſcovery of him? Is it not evident alſo, that thoſe who were formerly very wicked and profligate in their Lives and Converſations, are now become religious, ſerious and circumſpect? Yea, thoſe that are afflicted, when they are themſelves, do adore the Doctrine of our Lord and Saviour, and are moſt awful of God in Chriſt. Theſe, many of them, live in your Neighborhoods; and no doubt many of them, by their holy Lives and zealous Profeſſion, leave a Teſtimony in your Conſciences for the work of God wrought upon their Souls. If you approve not of their Converſion, how came ſome of you to admit ſeveral of them into your Churches? It ſeems their Converſion is good enough, if they offer themſelves to you. Can you be then ſo cenſorious, to judge them all acted by a Satanical Spirit, and not converted? If many of them are true Converts, how dare you blaſt that Doctrine that God hath bleſt, to reach them with the dreadful name of execrable Hereſie? It is an old and a true Maxim, That the God of Truth never puts his Seal to a Lye. We can ſay in great humility, and ſelf-abaſing, giving the ſole honour to the excellency of the power that is of God, that thoſe deſpiſed Truths ſuch poor Worms as we have deliver'd in the Name of the Lord, and have been received amongſt us, have been ſealed and atteſted to with Fire from Heaven, I mean the Spirit of the Lord.
8. Conſider this, how groſly you abuſe us, to ſay we are againſt the Law of God. No, we conſtantly affirm, The Law is good, if a Man uſe it lawfully. Nor are we againſt the preaching of it as it ought to be preached. We always preach, the Law of God demands of Sinners complete and infinite ſatisfaction, and they that will ſatisfie the penalty of the Law in their own perſons, muſt go to Hell to do it, ever to be ſatisfying, and never be able to ſatisfie; therefore there is a neceſſity laid upon Sinners to look and lean upon the ſatisfaction Chriſt has given: But you ſet up a certain imaginary Repentance, or legal Horrors, as terms of pardon and bleſſing. We preach, that the Law of God demands of Sinners univerſal, conſtant, and perfect obedience, and will abate nothing if they will be juſtified, therefore they muſt believe on him that has perfectly obeyed: But you preach lower degrees of obedience, by I know not what new Sanction, as conditions of Juſtification. We preach up the good old Law of God, but you a new Law of your own invention. The truth is, you preach neither Law nor Goſpel, and that is very miſerable. I do affirm, we are not againſt the Law, nor the preaching of it on a right foundation. We cannot offer ſalvation to Sinners, but we muſt tell them, that by the Law they are under, they are Sinners, and by the ſame Law accurſed too.
9. Conſider, Whether it is poſſibly to be ſuppoſed, that that Church of Chriſt, that has had two ſuch Paſtors ſucceſſively as Mr. Beverley and Mr. Browning, can ſo ſoon by a young Man be run into ſuch execrable Errors, and noiſom Hereſies (as you are pleaſed to ſtile them?) And be all old and young ſo intoxicated, that there is ſcarce a part leſt ſound? for I can aſſure you, I know neither Man nor Woman that is diſeaſed with the Doctrine. And what can a whole Church, that have been reputed ſo judicious, and ſo holy, be ſwallowed up in Errors in leſs than 3 years time? The progreſs of Errors hitherto have been more gradual, ſlow and ſly. The ſudden growth and boldneſs of Hereſies have had always a tendency to dig their own Graves. Sure Satan is not to ſeek for his Crop now, towards the latter end of the World. It is written, It is impoſſible to deceive the Elect: What, is there none of the Elect in the Church at Rowel?
10. Conſider, whether Gamaliel's prudent Counſel had not been beſt for you to follow? If this Work or Counſel be not of God, leave it alone, it will fall of it ſelf: But if it be of God (as I queſtion not but it is) it ſhall ſtand, and you will be found Fighters againſt God. It has been the obſervation of very prudent Men, that Errors themſelves being violently oppoſed, have ſpread thereby.
11. Conſider, whether theſe Carriages of yours, ſo ſinful and tumultuous, have been becoming ſo great a mercy as this Liberty we enjoy from the Government, to ſerve God according to our Conſciences? And whether they can be conſtrued grateful Returns to God and Man for ſo great a Bleſſing?
12. Conſider, if the righteous God ſhould ever bring you again under the Harrow of Perſecution, how will you be able to lift up your heads, and plead for your ſelves, who have perſecuted your poor Brother, to the utmoſt of your power, with the greateſt Violence and Virulence? What if you ſhould come again to be expoſed and burleſqued in ſcoffing Satyrs, filthy Libels and Plays, loaded with all manner of Calumnies, Cenſures and Reproaches? Would it not reflect bitterly upon you, (if you have any ſenſe or ingenuity left you) that thus you have ſerved your poor Brother, who has done you no harm, nor any body elſe, unleſs it be his endeavors, according to his light and ability, to ſerve his Maſter? Muſt not you then be forced to make Adonibezek's Confeſſion, As I have done, ſo God hath requited me? Jud. 1. 7.
I thought to have added more Conſiderations, but I ſhall not, for perhaps I write but to the winds. I ſhall conclude, Earneſtly begging of the God and Father of Mercies, if it be his bleſſed Will, not to lay this great Iniquity to your charge, but give you ſpeedy and ſincere Repentance, lest you eat the fruit of your own ways, and be filled with your own devices.