Truth and Innocence Vindicated, Part 1 · Subpart 8

Truth and Innocence Vindicated · Part 1 · Subpart 8

p. 76ANIMADVERSIONS.

THE deſign of this Charge, if I am not miſtaken, may be to Countenance the New-minted Principle, that others might be Saved beſides the Elect. Again this Principle, I ſhall offer a few Reaſons, and ſo conclude my Defence as to Matter, or Doctrin.

1. This ſort of Doctrin fixeth two ſorts of Eternal Decrees upon the holy God, both reſpective and irreſpective, which is more abſurd than the Arminian Tenent; for it conſtituteth a two-fold Will in God, in reſpect of thoſe that are to beSaved; to wit, that his Eternal Will was to ſave ſome abſolutely, and others upon Conditions; than which there cannot be a greater Injury offer'd to his holy, perfect and intire Will, which cannot be reſiſted.

2. It rendreth the Death of Chriſt ineffectual to thoſe to whom they allow Salvation, that are out of this Roul of Election, making the Purchaſe of Chriſt's Blood, to hang upon their weak, ſickle, and uncertain Will, which is abominable: For it would make Chriſt die in vain for ſome.

3. If any be Called and Saved by any other Grace, beſides the Grace of Election, it muſt needs be by Free-will, univerſal Grace, and that the Scripture knoweth nothing of.

4. More and greater Abſurdities will follow upon this Opinion, than upon the Free will Point. I ſhall conclude what I have to alledge at preſent, with that Paſſage in the Aſſembly and Savoy Confeſſion: Neither are any other Redeem'd by Chriſt, or effectually Call'd, Juſtify'd, Adopted, Sanctify'd and Saved, but the Elect only. Which I do believe is the Truth as it is in Jeſus.

I ſhall now go on to Anſwer thoſe Accuſations, that have an Aſpect upon matters of practice; and herein it is not neceſſary to uſe the former Methods to ſet my Anſwers down in the oppoſite Colume, but it may ſuffice after the particular Charge laid down to Anſwer underneath in Order ſucceſſively.

Accuſation 1. Mr. Davis and his Preachers, ſent from the Church at Rothwell, ſet up Meetings in very many Countries, to the compaſs of about foreſcore Miles: viz. At Willingham, Cambridge, Bedford, Needing worth, Northampton, Kempſon, Wellingborough, Oundle, Kimbolton, Cayſoe, Kettering, Thorp-waterfield, Chatreſſe, Aireth, Creaton Wormditch, Cayſoe-brook, Woolaſton, Olny, Lutterworth, the Fenns, Codgbrook, Old weſton, Broughton, Rusden, Brigſtock, Cockingworth, Great Oakly, Geddington. Some of theſe Towns I do not know.

Anſw. I muſt now again, as I did before the Miniſters in London, divide our Meetings into three ſorts.

1. Occaſional Meetings, that is, when we Preach in viſiting the Members of the Church up and down, which is part of my Paſtoral Office, and Care over them. Thus did the Apoſtle Paul, Acts 20. 20. and commends the ſame Practice to the Elders of the Church at Epheſus, verſs. 28. Or,

2. When we Preach, being requeſted by other Godly Perſons; thus Peter went at the Requeſt of Cornelius, Acts 10. Thus they ſcattered by the Perſecution, Preached the Goſpel up and down, Acts 11. 19, 20, 21. Barnabas was alſo ſent by the Church as far as Antioch to viſit the Converts and Preach to them, Verſ. 22, 23. Or,

3. When we carry the Goſpel into dark Groves and Places, out of meer p. 77bowels of Pity and Compaſſion to poor Souls, which we have a preſident for in the bleſſed Apoſtle Paul, who ſaith, Rom. 1. 14. I am a Debtor both to the Greeks and to the Barbarians, both to the wiſe and unwiſe. So are we.

3. If theſe ſorts of Meetings be intended by the Charge principally▪ then, I confeſs, half the Towns are not named, that I and the Brethren have Preached in; and I wonder why London is not put in as well as the reſt; and why are not theſe following things charged among our Crimes?

1. That in all theſe places there are Members yet belonging to the Church at Rothwell, until they can conveniently multiply into more Churches; that we in Conſcience of Duty to our Lord Jeſus, are bound to watch over and viſit them, exhort and feed them. Whatever Men do, I believe the Great Shepherd at his appearing, will never blame us for doing too much of this nature; we are conſcious of our ſelves, that we come far ſhort of our Duty herein inſtead of exceeding our Bounds.

2. Let this be our Crime alſo, that Souls have been begotten to a lively Hope through the Goſpel, intheſe fore-mention'd Places, and many more, and wicked prophane Perſons have become lively Saints; however many may call this Converſion, Perverſion; for which Blaſphemy caſt upon the Opperations of the Spirit, they are like to Anſwer for in the Day of Chriſt, unleſs the Blood of the Lamb doth blot it out. Pardon this fooliſh Conſidence of Boaſting; we are compelld thereunto in defence to our Faith and Practice.

3. That we Obey the Lord Jeſus to go and Teach all Nations, to offer his Grace to Sinners as far as we are able. But we Preach the Word, being inſtant in Seaſon and out of Seaſon, 2 Tim. 4. 2. Is it then a matter of Blame, with Diſſenting Miniſters, to Preach the Goſpel, who have lately been under a ſtorm of Perſecution, for Preaching the Goſpel themſelves? Why do not they, if they pretend to Authority, thruſt out ſome of that great Swarm they have at London (that eat the fat and drink the ſweet) to offer the Grace of Chriſt to the poor Country People?

But ſecondly, Week-day-ſtated-Meetings; and here I muſt declare we had none then fixed, when I gave an Account thereof to the Miniſters at London, but they have been agreed on ſince: If it be meant, that we keep ſtated Weekly Lectures in thoſe Places, it is a great miſtake; for that is done but in a very few of theſe Towns.

Of thirdly, Lords-day-Meetings, which the Church hath appointed, for the Eaſe and Conveniency of the Members, that are at a great Diſtance, as well as for their Feeding and Inſtruction; and now and then Meetings beſides, which Godly Perſons have importun'd for, for the ſakes of their Families and Neighbors.

Accuſation 2. Several of theſe Meetings are in or near the Places where Diſſenting-Miniſters have their ſtated Congregations and Churches: Kempſon, within a Mile of Bedford.

At Willingham, where Mr. Worden Preacheth.

But he hath no-ſtated Church nor Congregation there, nor indeed did he Atteſt at Keitering, as I am inform'd, but only complain'd that we took away his Hearers; It would have been fair to have put down his own words,

At Cambridge, where Mr. Taylor is.

p. 78But the Majority of his Church hath left him, according to the Rule of God's Word: Withdraw from every Brother that walks diſorderly: And to be ſure a Paſtor is a Brother, 2 Theſ. 3. 6.

Where Mr. Huſſey is. But he hath no Church, but a part of the Church of England.

Codgbrook within a Mile of Mr. Haycock. It is but very ſeldom I have Preached there, tho there are ſeveral Members there and thereabouts; yet I ſay here as before, That Church is but a part of the Church of England, according to their own Principles; moſt of which ſort of Churches that are ſo called, being ready to return thither again, if the Law ſhould be let loſe to recall them.

Frequent Week-day Meetings at Kettering. I think I never Preached but twice, and that after Night too, excepting what I Preached in Mr. Medwell's Pulpit, with his Conſent; other Brethren going to viſit the Members there, have in their Night-Meetings there for Prayer and Conference, ſpoken a word of Exhortation, and what Offence can there be in all this?

At Northampton, where Mr. Blower is: And there but very ſeldom, when I go to Viſit the Members.

Near Mr. Gibbs. It is but ſeldom I have been there; it has been kept as a Stated Meeting, by Mr. Bere, (viz. at Olney) this Eleven Years; and the Meeting is now but the ſame; tho he has left it, but others ſince have ſet up a Meeting in Oppoſition to it. Upon the whole, of theſe proceeding Accuſations, I ſhall put theſe following Queries.

Query 1. Whether Bedford, Kempſon and five Miles round, by any Law of God, or Act of Parliament, be ſo peculiarly appropriated to Mr. Chandler? Willingham and the Towns adjacent to Mr. Worden? Cambridge to Mr. Taylor and Mr. Huſſey? St. Ives and the Towns adjacent to Mr. Billo's? Northampton to Mr. Blower? Kettering to Mr. Medwell? Creton, Codgbrook, and the Pariſhes round about, to Mr. Haycock? Newport, with a vaſt Circuit round, to Mr. Gibbs? So that none muſt dare to preſume to Preach in thoſe fore-mentioned Places, without a Licenſe from them firſt obtained? I may well demand here Quo Jure? By what Right do they Exerciſe ſuch a Power and Authority?

2. Whether if any have cauſe to Complain, doth it not of right, firſt appertain to the Publick Miniſters of thoſe reſpective Pariſhes, who have ſuch determinate Local Bounds and Limits appointed to them by the Laws of the Land? But ſince they are quieted therein by the Act of Liberty, ſhould not they that enjoy their outward Tranquility and Privilege, by Vertue of the ſaid Act, equal with me, be quiet tool? And manifeſt to the Government and Nation, that a liberty to Serve God according to their Conſciences, is the higheſt point they aim at, and for the enjoyment of which, they are thankful to God and Men?

3. Whether a Prohibition of me by theſe Men, to come to Preach within ſuch Limits, be not the very ſame with the old Principle of Perſecution, that forbad the Nonconformiſt, in general, to Preach within ſuch Reſpective Dioceſſes, Pariſhes and Corporations, upon heavy Penalties and Forfeitures; and whether theſe Perſons do not manifeſtly declare what they would be at, if they had the Power in their Hands? Do not they p. 79give early Proof, that their Fingers would be heavier than other Mens Loyns have been, if they could make Sovereign Power truckle to their Wills? Which I pray may never be, if it be the Bleſſed Will of God.

4. Whether this among my Brethren, being a Principle of the old Perſecuting Leaven, and an Invaſion made upon the Prerogative Royal of Chriſt; We of the Church of Rothwell, are not bound in Conſcience to teſtifie againſt it, as appearing in Ours? And whether the greateſt part of this Teſtimony that we are to bear, be not to Preach in thoſe very Places where they forbid us to Preach, in the Name of Jeſus? Whether it be not a great piece of Impiety to forbid any Servants of Chriſt to do ſo by human Laws? and whether it is not the higheſt inſolency of Impiety for a few Private Men to do ſo, contrary to the Laws of Man as well as God? Let them ceaſe their Perſecution, and let fall their Perſecuting Spirits, and then there will be no need of our Teſtimony.

5. Whether if we have Members of our Church living at a diſtance from us, near any of theſe Miniſters, who have by their Unchriſtian and bitter Behaviour, ſo grieved and diſturbed the Minds of our Brethren and Siſters, that they cannot attend upon their Miniſtry to their Edification, we ought not at the earneſt Cryes and importunate Requeſts of theſe our Members (who are committed to our Watch and Care, and their Families in a ſenſe) take care for their Spiritual Feeding, out of the proviſion of this Sion they belong to; and in ſo doing, conſult their outward Accomodations, in Charity to their Bodies, Families and Callings, as much as we are able?

Lastly. Whether ſince theſe Miniſters in their reſpective Towns of Abode, repreſent the Truths of the Goſpel we Preach and Profeſs, as execrable Errors to their Hearers; we are not bound in Conſcience, eſpecially on the Requeſt of our Members and other Godly Perſons, to whom theſe Truths have been made Precious, boldly to go into thoſe very Places, to vindicate the Truths of Jeſus, thus Aſpers'd, and that by publick Preaching of them?

When we have received a ſatisfactory Anſwer to theſe Queries, we ſhall then adviſe further about the Practices we are charged with. And now I proceed to conſider the remaining Charges.

Tho deſired to forbear coming to ſeveral of theſe Places, yet perſisted.

Reply. This is an aggravation of the former Charge, becauſe I did not Obey my Lords and Superiors: But did they indeed bear the Rule over me, they ought to be Obeyed in the Lord, only enjoyning his Command, and not Impoſing their own Wills: But what have they to do to Lord it over us? Whilſt we think it our Duty to Perſiſt, and a breach of Duty to Forbear, we ſhall in the name of God, go on, and Obey God rather than Man.

Accuſation 3. He Administers the Lord's Supper in Places far distant from each other, as at Rothwell, Thorpwaterfield, Wormditch, Northampton.

Anſw. It is true, but where is the Crime, as long as this Church is ſo Large? Before they are divided into more Churches, we cannot in Conſcience do otherwiſe; there are many Poor and Craz'd, and Aged at ſuch great Diſtances from us, as cannot come up to Rothwell, who alſo have a p. 80right to all the Ordinances! of Chriſt, for their Spiritual Nouriſhment and Growth in Grace; and it is the Duty of the Church to convey thoſe holy Ordinances as near them as can be: Holy Mr. Holdcraft and his Church, Practiſed this for many Years, and found the Bleſſing of God attending their Practice. In tho Exerciſe of this Practice we do not run it up to many Churches in one; for wherever we have the Lord's Supper, there we appoint an Univerſal Church-Meeting, and all may come if they will, or can: However they that come are the Church; and the Meetings that are kept that Day elſewhere, we do not count Meetings by the Appointment of the Church, but only they that cannot go up to the Houſe of God that Day, to that place where we Break Bread; ſpend the time as they can in their reſpective Places, being aſſiſted by a Gifted Brother or two.

Accuſation 4. He hath taken in Members of other Churches, without any Diſſimulation; Yea, againſt the will of the Paſtor and Church.

I confeſs this is a diſorderly Practice, that I ought to be humbled for, if it can be proved; but lets examine the particular Proof. He hath took Mr. Bere from Mr. Gibbs. Robert Page is here found a falſe Witneſs againſt his Neighbors, for Mr. Bere is no Member of us to this day: The truth of the ſtory is this; There hath been a long Difference between Mr. Holdcraft with his Church, and Mr. Bere and they were mutually Reconcil'd before Mr. Holdcraft's death, and he ſtands a Member there ſtill; but how comes this to be our Fault, and why muſt we be beaten for this? Thomas Hobbye from Mr. Billoe. When he came and offer'd himſelf to us, he declared he never made any kind of Profeſſion of Faith, either to Mr. Billoe, or to his People, or any manner of Covenant either Implicit or Explicit: Therefore we thought we might take him with the ſame Diſmiſſion from them, as from the Pariſh-Churches, and they of the Pariſh-Churches make as great a Confeſſion of Faith as they, and are under as Implicit a Form of Covenant as they; yet they make no Conſcience of taking away their Members from them, who are as good a Church as themſelves, and that without diſmiſſion, and againſt their Wills too. In ſhort, we lookt upon Mr. Billoe's Church to be no Church then in Goſpel Order; and therefore we know no Reaſon why they ſhould not ſeparate from them as well as from others. [One of Cayſoe Church.] That People, through the wicked Cunning of two or three, and of the Sloth and Cowardiſe of others, becauſe of a long Neglect of Ordinances and Order, even for the ſpace of 11 or 12 Years, and the increaſe of notorious Diſorders, Hatreds, Animoſities and Malice, with other Evils to an incurable height, had broken themſelves; The Lord having for their Non-repentance removed the Candleſtick out of his place, ſeveral of them tired with, and groaning under thoſe unſupportable Diſorders and Confuſions, by the Advice of Divines, (eſpecially Reverend Mr. Cockain (now in Glory) as I am informed, did relate their Experience to one another anew; alſo collected together by a Renewal of Covenant, choſe Officers, and proceeded to Adminiſter the long neglected Ordinances of the Goſpel: Since which time I am informed they have experienced more Sweetneſs and Comfort in their own p. 81Souls: The Miniſtry of the Word among them, hath been bleſt with greater Succeſs, for Edification and Converſion than ever before. Then others in that Univerſal Wrack, went ſome one way, and ſome another, as their Judgments liked beſt; and ſome of them came over to us, and we judged we might very well receive them; nor are we convinc'd of any Evil in ſo doing.

Goody Page of Creton. There is one Goody Page of Brickſworth belongeth to us, but we knew not that ſhe was of any Church; if ſhe was, they had no Paſtor then; and by their own Principles, when the Paſtor is dead, the People are at liberty to go where they pleaſe.

Accuſation 5. He hath broken Churches, and cauſed Diviſions and Confuſions. (Ay, but where?) Mr. Taylor's Church at Cambridge broken.

I ſhall give a ſhort Account how far we were concerned with them, and then it may be judged whether we have Broken them.

Laſt Summer was twelve Months, I received a Letter ſubſcribed by Mr. Taylor and ſome of the Brethren, to ſupply his Place two Lord's days during his Abſence; which accordingly I did, by the conſent of the Church; and whilſt I was amongſt them, did endeavour to Reconcile them and ſome Members of Mr. Holdcroft's Church: I then left them, and ſaw them no more for ſeveral Months: I occaſionally Preached afterwards by Mr. Taylor's conſent, and in his hearing; and he ſeemed then to approve of my Sermon. A conſiderable time after that, I received a Letter from them, agreed upon at their Church-Meeting, deploring their Caſe, that their Paſtor was Ill, their Meetings Deſtitute, and earneſtly entreating ſome Aſſiſtance; whereupon the Church conſented to ſend over ſome of their ableſt-Gifted Brethren, whoſe Service God made ſerviceable to them; and amongſt the reſt, I took my turn for one Lord'sday: When he was able to Preach himſelf, we deſiſted; in the mean time, he grew into many Heats and Paſſions with divers of them; upon ſundry accounts, uttering at times (as they ſay) many evil and Unchriſtian-like Speeches and Expreſſions. which was a great Grievance to them. During this Conſert, they happen'd to invite one of our Brethren to Preach on a Week-day, which he in a very Violent manner Oppoſed; yet he being ſent to, and refuſing to Preach himſelf, at laſt our Brother Exerciſed amongſt them. Upon this they had a Meeting, Mr. Hayworth and Mr. Millway were preſent, endeavouring to reconcile their Differences; whereas, they told me, they gained this Point as they thought, tho not with his particular Conſent, yet without Oppoſition from him, They might bring any of the Servants of Christ to Preach among them when he did not. Shortly after, They invited another Brother: When the Meeting was appointed and the People were Aſſembled, he and Mr. Huſſey came in, declaring their Reſolutions to Oppoſe; whereupon great Conteſts aroſe between them, and our Brother hearing thereof, prudently declined coming into the Place: When the Meeting was defeated, they both went away (as it is reported) Triumphing in and unbecoming manner.

This occaſioned further Animoſities and Feuds amongſt them; and he going on in a way of Railery, Rage and Reproach, the Majority of them p. 82being offended at theſe and other great Evils, at laſt withdrew from Hearing of him, and then they deſired our further Aſſiſtance, which we could not in Conſcience deny them, unleſs we would deliver them up to his Arbitrary Rage and Tyranny, and Eſtabliſh alſo a dangerous Prcedent for Paſtors to Lord it over God's Heritage.

In this Account I have been very Modeſt, leaving it to them to State their own Caſe in a publick Narrative, which they know beſt, and wherein they are moſt concerned, which I think they are bound to do, for to Vindicate themſelves and us, who aſſiſted them in their Extremity. I ſhall therefore do no more, but conclude my Defence upon theſe Heads, with theſe following Queries.

Query 1. Whether a Paſtor be not under the watch and care of a Church of Chriſt, as well as private Members?

2. Whether if a Paſtor offends againſt Chriſt's Rules, he ought not to be dealt with as well as a private Brother; eſpecially ſince his evil actings bring more diſhonor to the Name of Chriſt, than the evils of a private Brother?

3. Whether a Paſtor, or any Officer, being thus under the Church Admonition, they ought to continue to Preach, ſince it is expreſly againſt that Rule of Chriſt, Matt. 5. 23, 24?

4. Whether if ſuch a Paſtor or Officer continue ſo to do, going on wilfully in the impenitency and hardneſs of his Heart, refuſing to hear the Church, he ought not ſpeedily to be brought to Repentance, or elſe the Ordinance of the Lord Jeſus be ſpeedily executed againſt him?

5. Whether this maketh up the ſeven Churches Mr. Chandler ſaith I broke, confidently affirming it to my Face, before divers Witneſſes, after he had written to the ſame purpoſe, to a private Friend in London?

He hath broken them at Willingham.

How could I break them that were never whole? And they are but ſome ſcattered Members of Mr. Holdcraft's Church. But the plain matter of Fact, as I underſtand, is this, He being ſent down amongſt them at the requeſt of a few, upon the account of that Reverend Perſon that ſent him down, they were willing to make tryal of him for a time, and ſo they retained him for a Year; in that time growing into Diſſatisfaction with his Judgment in the Faith and order of the Goſpel, and not approving of his Converſation, they gave him fair notice thereof; but he not willing to part with them, till he had a louder Call; and ſince it was not in their power to thruſt them from the Place, they thought they had the liberty in common Equity, to make ſuch proviſion for their own Edifications, as they judged moſt ſuitable and neceſſary.

Accuſation 6. He hath declared it to be his Opinion, that he is happy who is an Inſtrument in breaking all the Churches.

Anſwer. I declared, that this was the Judgment of that great Man of God, Dr. Owen, now in Glory, That it would be beſt for the Intereſt of Christ if all the Diſſenting Churches in England were broken, and would gather anew of thoſe that were thorough for Chriſt: Without declaring my own Opinion, as will be atteſted by Mr. Ellis, Mrs. Ellis Mr. Watts, Mr. Sendall, that were p. 83then preſent: But I know not but he may be prophetick in his Opinion, if God giveth not Repentance. Furthermore, he hath affirmed, That for two years all the Churches are gone a Whoring from Chriſt. I did not remember this when I firſt ſaw it, but ſince one preſent remembred me of it, I think I ſpake ſomething of it; yet the ſame worthy Perſon aſſured me it is not rightly reported; and indeed I think it was very unfriendly, and unchriſtian like, to trumpet to the World in an odious Libel, and then publickly to witneſs what paſt by way of Lamentation in private Diſcourſe: However as to what is alledged, I wiſh it were not too to true. They muſt needs be of a deep Laodicean Spirit, that do not obſerve very great Declenſions and Forſakings of their firſt Love, upon the beſt Churches of Chriſt in England; and this in Scripture Phraſe is going a Whoring from the Lord; and muſt it be an Offence to uſe Scripture-Language? I heartily wiſh that inſtead of raging againſt the Truth, they would ſeriouſly conſider it, and conſider their own Wages. He being told how comfortably the Miniſters had lived formerly together, replied with heat; It was the Goſpel he Preached made all the Diſturbance, for which he brought Matth. 10. Chriſt came not to bring Peace on Earth but a Sword. That Paſſage is falſly father'd upon me. That the Goſpel I Preached made all the Diſturbance. The truth of the Matter is this; That queſtion being very often, and I thought, very uncandidly put unto me, viz. What was the Reaſon there was more Diſturbance ſince I came than formerly? I made Anſwer only repeating theſe words, Luke 12. 49. Any unbyaſs'd Perſon may ſee with half an Eye, that they are guilty of Miſtakes upon Miſtakes, for they ſay I named Mat. 10. 34. whereas the words I ſaid were theſe; I am come to ſend Fire on the Earth, &c. 'Tis alſo evident what a captious Queſtion it was, and with an inſnaring Deſign it was propoſed; as it hath ſince more plainly appeared by the Event. This muſt needs, in every impartial Judgment, juſtifie me, in keeping at a Diſtance from ſuch Perſons; and if I be providentially caſt into their Company, to treat them with extreme Caution. However, as to the Anſwer then given, it was not in a light and haſty Spirit, for I have not ſeen cauſe to repent of it ſince; Time, the Parent of Truth, may make it more and more Manifeſt.

Accuſation 7. He ſaid that Mr. Shepard was an Enemy to Chriſt and the Goſpel. Anſw. I muſt needs ſay, I am ſorry he has manifeſted ſuch Enmity divers ways: I need go at preſent no further than the Libel, and the Concernment he appears to have in it; other actings of his I could Inſtance in, which were not ſo much againſt me, for I have done him no harm, but againſt the Goſpel and Intereſt of the Lord Jeſus. That Mr. Medwell had done more Miſchief in two Years, than he could repair in all his Life. I cannot deny but that I ſaid, I being provoked thereunto, by one that came, like them of old, feigning himſelf to be a Juſt Man, for to enſnare; I was afterwards very much grieved for ſpeaking theſe words in a Paſſion: But as to the truth thereof, I felt ſomewhat of it when I was Indicted at the Aſſizes, for Preaching the Goſpel; but I ſhall forbear to produce inſtances to this purpoſe out of reſpect to Mr. Medwell; but this is generally known, That moſt of our Perſecutors and Revilers, Prophane as well as Profeſſors, take p. 84more Encouragement from Mr. Medwell's favouring the Oppoſition, than others to act as they do. Others he called Dry Sticks, Scribes, Phariſees, Legaliſts, Baals-Prieſts. It is not proved, that I called any ſo in particular, and if I exclaimed againſt ſuch Evil Perſons in general; why may not I againſt them as well as againſt Drunkards, Swearers, Whore-mongers, Blaſphemers and Sabbath-breakers? It is paſt all doubt there have been in all Ages ſuch ſorts of evil Men. Africa was never more Fertile in Monſters, than this preſent Age doth abound with, ſuch ſorts of monſtrous Creatures, that John the Baptiſt, our Bleſſed Lord, and his Diſciples, ſo ſeverely envied againſt. If I have ſaid ſo, I ſay ſo; let the Guilty in City and Country ſhare it among themſelves. He ſaid, I care not for all the Elders in London, they are moſt of them Arminians, Amiraldiſts and Baxterians. This I ſaid in my Haſte, that the Miniſters of London ſhould not be my Judges, being many of them Arminians, Amiraldiſts and Baxterians, which appeareth to be too true, tho no truth ought to be ſpoken in Paſſion, and in our own Spirits; but is it not matter of Lamentation?

—Pudet hoec opprobria dici,

Et dici potuiſſe, & non potuiſſe refelli.

That late Book come forth with the New Goſpel uſhered into the World with 16 Names, with a Thraſonic Boaſt of greater numbers ready to join theſe, ſufficiently proved me to be no Lyer; I wiſh the Author would have tarried to have took them all in, that we might have known the ſtrength of his Party; but ſince we hear they have appear'd in great numbers indeed, yet all that will not do; Truth may be clamour'd againſt, but can't be overturn'd by Multitudes. But it is very remarkable, that the Reverend Aſſembly ſend ſuch an one to judge of a Church of Chriſt, and of their Faith and Order, at Kettering, in great State and Pomp, when he had newly declar'd himſelf in Print, to be the Admired Head of the Neonomian Sect, or in plain Engliſh, the New-Law-men, to wit, a Law they had ſet up in Contradiction to God's Law, (having clearly aboliſht that) requiring imperfect ſinful Obedience, in ſtead of what is Perfect and Sinleſs.

Accuſation 8. He with the Church at Rothwell, ſend forth many Illitterate and Ignorant Preachers, without Adviſing with Neighboring Miniſters.

Anſw. So we do, and ſo we will do, in the Name of the Lord; we think it very ſtrange we ſhould be compelled to adviſe with them, who by their late Actions have declared themſelves to be perverters of the Goſpel, and favourers of the Neonomian Party, clucking under Mr. William's Wings, as their great Patron and Defender; we ſhall ask their Advice when we think it meet: Advice muſt be free, given when asked, and not impoſed: Impoſed Advice is an act of Authority. One of which ſaid Chriſt Murthered himſelf. Here is no particular Evidence, and it is a down-right Falſhood, after a great Noiſe about it. In the Notes of his Sermon produced, it was thus; Chriſt as High-Prieſt had in charge given him to kill the Sacrifice, and by virtue of Office he killed the Sacrifice, and himſelf was the Sacrifice. Down with Works, down with Law. This was father'd upon Mr. Bere, who is none of us, but hath been an approved Preacher above this 30 Years; who ſaith p. 85he did ſay ſo in point of Juſtification, and he will ſtand by it, and ſo he may; for the Word of God doth ſtand by him in it. Another, Chriſt went about his work Blindfold, from that place of Scripture, Who ſo blind as my Servant? Which another Interpreted thus, Chriſt is blind ſo as to ſee no Sin in his People. To this charge, there is no particular Evidence; and the Perſon Charged, is not Named, and we know nothing of it; Therefore I need do no more but ſtep over it.

Another thus, When People are under Convictions they will go to the Miniſter, and he will exhort them to Read and Pray, and Repent; but theſe are the black marks of Hell. This laſt ſpoken by Mr. Rowlett. I enquired of him, and he ſaith, he remembers no ſuch thing: However, this I will maintain, they that put awakened Souls upon Working before Believing, Act beſide the Commiſſion given forth by Jeſus Chriſt.

Accuſation. 9. Mr. Davis pretended to Viſions for Preaching a Funeral Sermon at Oundle, he told the People, &c.

That I pretended to Viſions, is very falſe: But what if I had ſaid I had ſeen Viſions? How ſhould they know it was but Pretence? Mr. Clark in his Examples, giveth divers Modern Inſtances of ſeveral Godly Perſons that ſaw Viſions; and why might not I, as well as they? Tho I do not ſay I have ſeen any; but the Matter at Oundle, was plainly thus; I hearing when I was from Home on Thurſday, from Mrs. Clark's Son, that his Mother was not expected to Live that Night; I came home that Night, and found ſome of my Acquaintance were Dead nigher home; whereupon that Night, after Mid-night, I was ſunk into ſerious Meditations of the Glory of Heaven, and upon that part of their Glory, that they were not only Bleſt there with perfect Holineſs, but alſo with Eternal conſtant Beatifical Viſions of the imputed Righteouſneſs they were cloathed with. Amongſt other Meditations, I thought I ſaw by Faith, how bright then the Spirits of Juſt ones Above, ſhone in that Righteouſneſs, and amongſt them, thoſe Friends lately Dead as I heard: And her I concluded Dead, from a ſtrong Impulſe I confeſs, which I ſuppoſe might ariſe from the Account her Son gave me of her in the day-time; and knowing her to be a very good Woman, I did by Faith, conclude and ſee, ſhe made one in the bright Company above; whereupon that Scripture was Suggeſted into my Mind, with great pleaſantneſs, Eſa. 57. 2. That Text I would have Preached upon for her Funeral Sermon, if another had not been appointed me: However, I ventured a little at the cloſe, to inſiſt upon this Subject, and gave ſome of the ſubſtance of the precedent Story as my Reaſon for it, wherein I think I might uſe theſe words, That it was imprest upon my mind ſhe was Dead, and that by Faith I ſaw her in Glory, which the miſtaken Witneſſes, that know little of Faith, took to be other Viſions. It appeared by the Sequel, that ſhe was then Dead, and if Dead, then in Glory, as I thought. What need the Learned Aſſembly make ſuch a Pother and ado about this? I would fain hear their weighty Reaſons, why the Servants of God now may not ſee Viſions as formerly? Doth not Zuinglius write of himſelf, that when he was urged by the Cavelling Prieſts to produce a Parallel place of Scripture to prove that This p. 86is my Body, was a Sacramental ſaying; was after much perplexity of Mind, directed in a Dream, to that portion of Scripture, Exod. 12. 11. latter part, which the Scoffing Papists made as much a Maye-game of then, as the vain and jovial Profeſſors do of this.

Accuſation 10. That he Anoints the Sick with Oil, is confeſsed both by himſelf and Friends, &c.

That we Anoint the Sick with Oil, we do confeſs, and continue ſtill to think it is a Duty from God's Word: The Story of the Deceaſed Perſon I grant, with ſome variation of Circumſtances, is true: She did not then in the Adminiſtration of the Ordinance, as I hear, profeſs any great confidence of Faith, but only teſtified her willingneſs to be obedient to the Command of the Lord Jeſus; neither did I hear that any of her Relations did; I think I might ſay, in Preaching or Praying, (and that not amiſs) That God upon the finiſhing of the work of any of his Children given them to do, will have them home to their Father's Houſe, and will deny all Means and his Bleſſing to all his own Appointments, which muſt needs be true, elſe his Children would never Die. But what needs all this inſolent Triumphing? Is this becoming Chriſtians? I am perſwaded it will be but ſhort.—When the Apoſtles were endowed with extraordinary power for Miracles; yet there was a Caſe came before them that even they through the power of Unbelief could prevail nothing in: If Modeſty did not forbid me, I could Ballance this one with twenty or thirty aſtoniſhing Inſtances; however, I ſubmit to the Rebuke, which has coſt me many thoughts of Heart, and hath brought me to theſe Conſiderations,

1. Whether God in the Sick or in the Adminiſtrators requires only a meer Faith of Relyance or Expectance, leaving the Iſſue to his Bleſſed Will. Or,

2. Whether he doth not require in both, a poſitive Faith, that it ſhall be ſo without the leaſt doubting or wavering; and that none dare preſume to engage in it before they have arriv'd to ſuch a Faith. I heſitate and wait for the Counſels of the Almighty, before I proceed further: Alſo my Judgment in this Ordinance I ſhall (when I have time) draw up.

Accuſation 11. He Re-baptized one formerly Baptized by Mr. Browning, namely the Brother of one Mr. Chambers.

As to this it's true, there was a Brother of that Name Baptiſed according to our Practice, but it was never enquired whether he was Baptiſed by Mr. Browning or any Body elſe. We whoſe Judgments are for this Practice, neither Preach it, Preſs it, nor Impoſe it, but walk according to our Light, which we think we have a liberty to do. What then hath the Aſſembly at London, to do with our private Practice? As to my particular Perſwaſion concerning Baptiſm, I ſhall take another time to lay it down.

The chief managers of the Evidence at Kettering as I underſtand, was Mr, Chadler and Mr. King: Never was Captain Hilton more buſie and active: One ſhould have thought Mr. Chandler ſhould have received ſome Check from a ſore Providence that befell him a few days before; But where will not Pride and Fury drive?

Thus I have Indulg'd the Curioſity of ſome Men, with what was done at Kettering, and of others with an Anſwer thereunto. The Fable tells us, That the Mountains were in Travail: The Rumour thereof diſperſed every where; People flock'd together from all Parts to ſee this Prodigious Birth: At laſt to their Diſappointment, out comes a ridiculous Mouſe, which ran away. Now the Mouſe is let loſe into the World, but not without both Marks and Fetters. It is enough that I have diverted thus far from the weighty Service of Chriſt. This Diverſion I ſhould not have been guilty of, had not great neceſſity and importunity called me thereunto. I am aware this will be one of Satan's deſigns, by irritating me to Reply's and Rejoynders, not only to ſtir up my Paſſion, and mingle Self therewith, but to make me neglect that weighty neceſſary Work of Preaching the Goſpel and feeding the Flock of God, over which he hath made me Overſeer; the Lord help me to be upon my Watch in that matter. Yet I do not ſay, but I may meet them again in their full career of Wickedneſs, or at leaſt defend the Goſpel again when the Lord ſhall give me a ſpecial Call therunto; and tho I am Raſh and Ignorant, yet my Learned Brethren engaged in the ſame Cauſe, I hope will not be Offended, if I maintain my Poſt in the ſtrength of Chriſt, as he ſhall aſſiſt me: However, this I am reſolved in the ſtrength of Grace, not p. 87to ſtop at every Stone thrown. I am perſwaded, all their attempts will be to their own Overthrow. As for me, I have committed my ſelf with the Cauſe that I manage, to him that is able to ſupport and maintain all.

If there be any Errors I maintain, I care not how ſoon they fall, tho I fell with them: Nay, if I could be convinced that I Erroneouſly worded any Matter, I ſhould ſoon publickly declare againſt my own Wording: It is not my own Honor I ſeek, but the Honor of him that ſent me; and I hope I am always ready to Bury my own Honor in Shame, provided I could ſecure thereby his Name from Diſhonor and Contempt: I ſhould think hard of no Confeſſion of mine that ſhould give Glory to God: But if it be the Truth of Chriſt, I am Aſſaulted for, (as thereto I am perſwaded it is) then all the attempts againſt it will be in vain: his Truth is like himſelf, Eternal, and will abide Stedfaſt, bright and Inſuperable, when I and my Oppoſers are Mouldred to Duſt and Aſhes.

In Parting, I ſhall again recommend to them Gamaliel's prudent Advice, viz. To let us alone; for if this Councel be not of God, it will fall of it ſelf: But if it be of God, it ſhall ſtand in ſpight of all their Rage and Perſecution, and they themſelves will at laſt be found fighters againſt God.

As I have declared to the Reader what Principles I conſent to, and declare my approbation of, ſo I ſhall now declare what Doctrins I cannot conſent to, but declare my Abhorrence of; and they are thoſe Principles Methodiſed by Dr. Chancey, in the beginning of a late Tract of his, in Anſwer to Mr. Dan. Williams's Book thus Entituled, Some of the Paradoxes contained in the Neonomian Scheme. Printed at London, Anno. Dom. 1677.

But this is unqueſtionable, that all Doctrins and Inferences, lean on ſome Foundation-Truths; and it's as evident, that theſe Doctrins that are of the Superſtructure, may be diſcerned by the Foundation they lean on, and the Foundation by them, reduce any Doctrin to its own Fundamental; and then it will appear in its own proper hew and Colour. Therefore for a Concluſion, I ſhall lay down the Fundamentals of the Goſpel, being the Foundation Principles of the Old Proteſtant Doctrin in one Column, and the Fundamentals of the late invented Goſpel in an oppoſite Column; it being the very Scheme word for word, Drawn up by Mr. Troughton in his Lutherus Redivivus.

BEhold the preſent controverſie rightly Stated; and tho many of the preſent Adverſaries ſeem to approve of the Old Proteſtant Scheme, and to be ſhie of the other; yet let their Principles, Doctrins and Expreſſions be perſued cloſe, and you will catch them in the Neonomian Scheme, and many of thoſe they call Anti-Nomian, flow genuinely from the Old Proteſtant Scheme.

I ſhall add no more, but heartily Pray, that the Spirit of Truth would guide us into all Truth as it is in Jeſus.

Amen.