The True Non-Conformist, Part 1

The True Non-Conformist · Part 1

p. 1The first DIALOGUE Answered.

SIR, If I premise, that your modest and free conference doth obviously appear to me, to be rather a phantastick rancountre of a mocking Conformist, and a Mock-Non-conformist, it is not from any design to preoccupy, by so severe a character; but only to releeve both you and my self, of the fruitless observation, and tedious prosecution of the many impertinencies incident to such a practice: and therefore, as you are not to expect my particular noticing of the high pretensions, weak replyes, faint cedings, ridiculous evasions, plain concessions and flattering insinuations, whereunto you prompt your Puppet-non-conformist, p. 2either for your own advantage, or diversion; so, in the tracing of these things that seeme to be more serious and important, in your Dialogues, I promise you all the candor and calmness whereof I am capable: Yea, though your double dealing in this cause (which not content to impugne as a Conformist, you go about also as a Non-conformist to betray) might well warrant a more sharpe and large animadversion, both upon your end and method; yet, being only desirous of truths vindication, and in the occurrence of so many temptations justly jealous of my own infirmitie, I do here francklie cease from, and lay aside all wrath and bitterness, that I sin not; and shall, as sincerely & distinctly as I can, review and answere your reasonings, as they ly.

Before you fall to your direct accusations, you suggest 1. That the Non-conformists do boast of their way as the Glory. 2. That, their Ministers tell them only of Christs death, which is not to preach him. 3. That they study more to convince them of the need of Christs Righteousness, then of having an… of their own. 4. That Non-conformists think they may quite the Communion of the Church, if, in their opinion, no… in the truth, in every point. 5. That in former times they repressed some sins, specially of the flesh, but scarcely in a Gospel way: and as for other sins, were very gentle to them; Nay were themselves guiltie of them. Sir, were I not very loath to irritate you in the entrie, I would tell you, that to commence your conference, with such groundless, odious and incoherent hints, which you dare not positively affirme, is more agreeable to a design of prejudice, then to the charitie you so amply professe. But to particulars, & to the first, that the Non-conformists do boast of their way as the Glory. 1. We bless our God our Glory, who hath made all the manifestations and means of his Grace Glorious: p. 3these are the overflowings of the excellent Glory, by the streames whereof all our gloryings and praises ought to be carried back to, concentred in, and swallowed up of the Ocean-fountain, whence they proceed. 2. The Scripture is plain, that Jesus Christ the Prince of Glorie, in the revelation of his Glorious Gospel, hath made the ministration thereof so farre to exceed in Glory, that, even he himself accounteth the Messengers thereof his Glory. Whether these things be not sufficient to justifie both the Non-conformists boasting and regrete, needeth not my assertion. Sure I am, if a pure Ministrie, not modelled by the policy and pride of man, but singly squared to our Lords institution; if able Ministers of the New Testament declaring all the Counsel of God, and imparting the fulness of the blessing of the Gospel; And lastly, if the growing and Multiplying of the word of God, and his peoples desire after, and rejoicing in it, have any lustre of this Glory, the present sad catastrophe, whereby all these have been so wickedly and wofully changed to their contraries, may more justly move every concerned & serious soul to a lamentation for the departed glory, then these occasions that first produced that complaint. If you judge these to be swelling words of vanitie, remember that, as I do speak the true Non-conformist, so it is your part, by this your conference more solidly to redargue him.

The second thing you suggest, is, that the Non-conforming Ministers tell us only of Christs death which is not to preach Christ. Sir, this allegeance, short as it is, presents it self with a disgust, that I can scarce express; Not that I think the Non-conformists are thereby in the least noted: Nay, on the contrarie, I am confident that, in whatsoever sense you are able to render the accusation pertinent, the Non-conformists p. 4are most free to deny it, and that with the universall evidence of all their unprejudicate hearers, and the unanimous testimony of all their confessions and writings extant: And whether this be more to their advantage, or your dishonour, I hope you will consider: But that which in my heart I detest, is to hear the glorious subject of the precious death of Christ so both slighted, and narrowed within its Scriptural acceptation, by such a Cold restrictive. If the Apostle Paul desired to know nothing but Christ and him crucified, and Gloryed only in his Cross, If the death of Christ doth necessarily suppose; and did certainly confirme his preceeding Testament; nay, if in the Gospel it be often mentioned, as the substance and root of all, had you no fitter words for your intended accusation of N. C. then that they tell us only of Christs death? I know your meaning viz. That to tell people onelyonly of an interest in Christ, while they are strangers to his Laws and Gospel, is to deceive them, is as sound, as it is untruly charged upon the Non-conformists. Neither would I have taxed an innocent lapse in the phrase observed; but its too visible tendencie to the discredite of the doctrine of Justification by the bloud of Christ, and to the new rationall Method of more exalting our righteousness, to an equality with his merit, then pressing it in Conformity to his life and love, is the cause of my aversion. The Non-conformists therefore do indeed tell us of the death of our Lord Jesus, not with your ill appropriat and restringent only; but do preach to us alwayes and principally this doctrine of his Cross, as that whereby, both the great mean of our reconciliation … and the strongest motive, best pattern, and most certain assurance of our dying unto sin and living unto God (wherein our Sanctification consists) are held forth.

p. 53. You say, that you feare the Non-conformists do study more to convince us of the need of Christs Righteousness, then of having any of our own. 'Tis answered, this your suggestion is a great confirmation of my reflection on your last passage: I have already shewed, that the fear whereby you usher it in, hath no reall nor palpable ground, none were more serious, sound and powerful, in the pressing of holiness, then the men you would accuse: Neither do I stand to appeal to the fruites of their Ministery, notwithstanding of your cavilling at our practice; but I have a greater fear of your fear, that it prove only proud reason, spurning at the righteousnes of Jesus Christ, and aspiring to adde a Mantissa, an addition of your own, to his sole purchase: If I could conceive you a man to propose feares, both groundless and designless, I might be judged uncharitable; but the certainty of the first, by removing the second, too plainly justifies my apprehension: beside your fear is so solicitous for your own righteousnes, that it doth not so much as allow the righteousness of Jesus Christ to be more pressed; and yet you know that not only his righteousnes, as being the price, spring and acceptation of ours, doth therefore acclaime an infinite preference, but that the conviction of its necessity, by reason of the untoward reluctancie of the pride of reason, and blindness of unbeleefe, doth require a more powerful perswasion. And therefore I must again tell you that I almost suspect your insinuation of a very deep tincture of a greater Sophistrie then that which you give warning against; but seing you do profess to beleeve that Christ came to lay down his life a ransome for our sins: and Non-conformists are perswaded, that without holiness we shall never see the face of God, it is certainly the better part for me to applaud p. 6your good agr…ement: Only that you may be assured of this necessarie holinesse, and also of its acceptance, see that you hold fast Jesus Christ as the sole foundation; for he it is who of God is made unto us Wisdom, and Righteousnes, and Sanctification, and Redemption. And remember, that although Non-conformists love not to talk much of their own righteousnesse, at best both freely bestowed, and, as in us Viatores, while we are in the way, such, as of it self, can no wayes endure the consuming fire of divine jealousie; yet they not only subscribe to your necessity of holinesse, but further do beleeve with joy, that it is impossible for any man to lean truely and entirely unto Christ, who doth not imbrace him, and have him both his Red…emer, Lawgiver and Sanctifier.

4. You suggest, that Non-conformists think, they may quite the communion of the Church, If, in their opinion, nor in the truth, in every point: at least you will have this to be the case, betwixt you and your Non-conformist. Really might it not offend your reverence, I would remit you to Eph, 4. 25. and abide the reproof of the 26. without more answer, but, because 'tis like the sottishnesse of the person you confer with, hath induced you to this mistake, beleeve me in name of all true Non-conformists, that as they do not think they may quite the Communion of the Church, if in their opinion, not in the truth, unless the difference be both reall, & in profession & practice; so it is not every reall difference, in profession or practice, that they hold to be a sufficient cause; Nor do they judge that, even the cause being sufficient, the separation should be alwayes carried to the extremity; but the sound and clear rule which they propose for Christian practice in this matter is, that p. 7where the controverted difference is such, as would render a conjunction therein either sinful or contagious, then a just and proportionat sepa…ation, precisely and with all tenderness, Commensurate to the exigence, is the safer course. As for your conceit, stating the cause of Separation, upon difference of opinion, in a truth of greater importance then the article of our faith, the Catholick Church, the communion of Saints; the examining of it, by what I have said, plainly discovers both its mistake and ambiguitie. In the next place let me tell you in behalf of honest Non-conformists, that the true reason of their present withdrawing is none other then what you allow: That they account themselves bound to obey God, in adhering to their true Pastors, and disowning Intruding-hirelings, rather then man commanding the contraire. I will not digress to a more particular inquirie, since you are pleased to carry your Non conformist by it: but if you had made him give this answer together with a clear condescendence, I doubt not but either he or I had made it out: I might here take notice how smoothly and perswadedly you suppose, that Non-conformists do separate from the Church, although they for the most part think your conceiting your partie to be the Church, no better founded then the rest of your usurpations, but because this point will againe occurre I proceed to your … hint, that in former times Non-conformists repressed some sins specially these of the flesh, but fc…rce in a Gospel way, and for other sins, were very gentle to them, nay, were themselves guiltie of them. Sir, your suggestion being so general and groundless, I only wish that its latter part were as void of malice, as its former is farre from truth: I know that all men are sinners, and heartily desire that all Non-conformists may be serioussly p. 8warned, throughly and impartially to search, and examine their wayes, and unfainedly to repent of their transgressions. Nay, though the frequencie and high import of your generall accusations render the sinceritie of your meeknes, in forbearing particulars, many wayes suspected; yet I urge it not: Only remember, that as I disown the Patrocinie, either of mens failings or infirmities, so I do as little hold the work of God chargeable with any such extrinsick and accidentall objections, but should thy impudence make men hold their peace, and when thou mockest shall no man make thee ashamed, When you offered to reflect upon the infirmities and failings of former times, might not, and should not, the present irreligion and wickednesse, every were abounding, which are not only connived at by your Church-men, but do visibly go forth from them into all the Land (for they commit lewdnesse and walk in lies, they strengthen also the hands of evil doers, that none doth returne from his wickednesse) have confounded you unto silence? Certainly this your procedour cannot but suggest to all sober men, that too applicable passage of the Gospel, And why beholdest thou the mote that is in thy brothers eye, but considerest not the beam that is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye, and then shalt thou see clearly to cast out the mote out of thy brothers eye.

And thus, Sir, I am arrived at your plain and set impugnation of the N. C. courses: And to begin the matter, you make your N. C. in place of a solid representation of the truth controverted, rap out an indigested heap of Pompous titles, and, by this personat blustering, you take the occasion, very kindly to commend your own personall modestie: whether this be not more invidious then ingenuous dealing let p. 9others judge; certainly if you had used that candor which you professe, your N. C. would have told you, that the work of God we desire to own, is that inlightning grace, and assisting presence of God, whereby, after that the Lord had caused his people to receive the truth in its power, he mightly stirred them up, and inabled them to resist the growing corruptions, and shake off the heavie yoke of wicked Prelacie; to restore and establish his ordinances, specially the Ministerie, and Government of his Church, in puritie; to maintain and defend the same against the violence of Adversaries; and to direct all these endeavours and attainments to the advancement of our Lords Kingdom, over the hearts and consciences of men, and the prospering of his pleasure in these Lands, and that by such righteous means and methods, as are clearly warranted and approven, by Scripture, Reason and many uncontroverted precedents: This is the truth your Non-conformist ought to have witnessed, not more confirmed by the publick writings and actings of these times, then indelebly sealed in the hearts, and by the experiences of many thousands of the seekers of God; but seing I am astricted to follow you, I returne to your objections.

And first, you say, Rebellion was the Soul of our whole work, & our Covenant a Bond to cement us in it, &, in an excess of faire dealing, not questioning the particular merit of the hypothese of our cause, you demand one place in both the Testaments, warranting Subjects their fighting for Religion, & say plainly you can bring many against it. Sir, if you had thought it convenient, I judge it was proper for you, to disprove, from Scripture, Subjects their fighting for Religion, & not to require your Non-conformist to prove it, for seing you know that quae sunt juris permissivi, such things as law and p. 10right permit, if not prohibited, … su…ficiently understood to be permitted, any N. C. by an undeniable subsumption may easily evert your argument. If a miserable Melancholian, falling in disgust with certain necessary means of …, should affi…me that it is unlawful to use them, because he finds not one place in either Testaments expresly warranting it, would you account his reasoning conclusive? I am confident you would not: wherefore then do you urge us with his dreams? Now your negative objection a Testimonio negato, from a negative Testimonie, as they say, being such a notorious fallacie, I need say nothing to what you adde of the Scriptures silence, of the Jews & Israelites their not rising up against their apostat idolatrous Princes, much less can their omitting what they might and ought to have done be of any import. If you could bring an example from Scripture of a King polluting the Sanctuary, and the people offering to oppose him, restrained either by rational perswasion, or the Lords plain prohibition, that only were apposite to your purpose. But you say, The faithfull Prophets their not exhorting to popular Reformation, or resisting Princes, doth evidently show that the omission of it was no sin. 'Tis answered, to make this argument better then your last, it is not enough to alleage, that the Prophets did not provock to such courses, unless you adde, that they did industriously forbear so to do, even in its season. You know so well the necessity and beautie of tide and season to every purpose and work, that your inconsideratnesse in this point is scarcely excusable. The Scripture tells us most frequently of the perversnesse and bentness of that peoples heart to Idolatrie and Rebellion against God; And no doubt in publick defections they were either the Kings entisers, as Hos, 7. 3. or did p. 11willingly walk after the Commandment. Hos. 5. 11. What wonder then if the Prophets did forbear to ply them with any such expresse exhortation, let be, that you should account their simple omission, as you love to speak, or rather the Scriptures silence in the thing, of any force: And here I cannot but note the unequall dealing of the men of your perswasion, who notwithstanding of their clamorous arguings from the silence of the Prophets, against Subjects their taking Armes; Yet, when, in the case of the ten Tribes their falling away from Rehoboam, by them condemned for Rebellion; by others justified as warrantable, they are pressed, not with a bare negative silence, which is all that you object, but with a silence of reproof, circumstantiat with all that could render it significant, they wave it as of no strength. But lest you should think me too rigid, in insisting only against your methods, I proceed to give you, though not obliged, a positive return to your demand, and to shew you some of the positive warrants that I finde in Sripture, for Subjects their sighting for Religion, and although, as doubtful of the old Testament, you seem to alleviat its testimony by terming its dispensation more carnall and fierie; yet, I hope, you are perswaded, that change of dispensations doth no wayes alter the truth and righteousnesse of God.

The first ground therefore which I take from Scripture, is, from the Law of Moses, where I finde the keeping of the Lords Covenant not only injoined to the People of Israel, as one body incorporat, under the highest perswasives, and strongest Sanctions that can be conceived, and established to be their supreme Law; but also its vindication and execution recommended to them, in such a manner as doth clearly p. 12evince, that it was the constant dutie of the faithful amongst them, all other regards set aside, even by force, to have asserted and maintained it: If salus populi, the safety of the people, under the interpretative notion and force of Suprema Lex, Soveraigne Law, have in all just exigences, in all ages, amongst all Nations, licensed and warranted a defensive resistance and controll against their King and Rulers, can Religion, infinitly preferable in it self, and confirmed by such an expresse Law, be thought destitute of this prerogative? It is in vain to alleage a disparitie from the inconsistencie of carnall weapons with the spirituality of Religion, this is already obviat by the Lords own determination Deut 13. 12. If Israel was to animadvert with the sword against any city turning aside to Idolatrie, can we doubt that it was lawful for them, in the same manner, to defend the true worship? Do not recurre and say it was certainly lawfull in many cases, but not against the Prince? For, if you allow Religion this weapon, I have already proved its right and privilege, by a higher title, and clearer evidence, then any other received cause of defence can pretend to: But if you utterly disallow defensive armes against the Powers, you destroy Nature, deny Reason, contradict Scripture, pervert the subordination of Laws, preferre midses to their end, and repugne to the unanimous consent of all Nations, as you may elswhere understand.

The next ground I alleage, is from Deut. 17. vers 18. 19. Where you have the Law of the Kingdome delivered and committed to the people, and in it an express provision, that the King to be set up, should keep all the words of this Law; and these statutes to do them: whence I inferre, that, as the delivering of the Law to the people doth undeniably import, p. 13that they were to be its keepers and exactors; so the Prince his deportment, in conformity to this part of it, did in such manner belong to their cognition and oversight, as he could not, impunè, without danger of punishment, mal-verse, much less subvert Religion, and persecute its true Professors without control. The only difficulty in this argument is, whether the tuition and custodie of this Law be, by its addresse, intrusted to the people? I may not stand upon long elucidations, but if you consider 1. That there is not an jota of the Law of God in vain. 2. That this directing of the Law to the people can have no other signification. And 3. That both the continued tenor of the words, and the just Analogie of reason, must make the oversight appertain to them, to whom the election, and setting up is so expressely given, your hesitation, if prevalent, can only appeare obstinacie.

3. As the frequencie or infrequencie of instances doth wholly depend upon matter of fact; so one clearly found in Scripture, I know, will be to you as a a thousand: I shall therefore content my self with the case and practice of Libnah. This citie being a citie of Iudah, and also of Priests, Ios. 21. 13. in the reign of Iehoram, a wicked and idolatrous Prince, and one who compelled Iudah to the like abominations, revolted from under his hand, because he had forsaken the Lord God of his fathers. Say not as the Surv. of N. profanely alleageth, that this was a citie of Priests seditiously inclined, or that the revolt was only providentiall, like to that of Edom, and not lawful, by-reason of the Kings apostasie. If you but read the Text, bearing that Edoms revolt was from under the hand of Judah, without any motive annexed; And then, in a distinct Period, mentioning p. 14Libnahs to have been from under Iehoram's hand, (not Iudahs, intimating plainly their resistance to an Idolatrous Tyranne, without any Apostasie from the Common-wealth, which Edom did make) and because he had forsaken the Lord, you will discover both his unsincere handling of Scripture, and the clear evidence of this passage, specially if you remember, that thereafter under better Kings, we find Libnah returned to her subjection, and affoorded a wife to good Iosiah. If it were needfull to superadde more examples, I might adde another Scripture, 2 Chron, 25. 27. Where you may read how after that Amaziah did turne away from following the Lord, they made a conspiracie against him in Ierusalem, and he fled to Lachish: but they sent to Lachish after him, and treated him more severely then I love to mention: and really were not this storie too tragicall for me to dip in, the justice of the cause, the generality of the concurrence, and the impunitie of the actors, specially adverting to the difference of this case from that of the Fathers exit, may be so evidently held out from Scripture, to the advantage of my assertion, that any reply, which you could make from the application of a dubious word, Conspiracie, would prove a poor reliefe. With these might also be remembred King Vzziah's elevation in a pretended Supremacie, and his invasive attempt of the Priests office, with the noble resistance made by Azariah and the fourscore valiant Priests, who went in after and withstood him. 'Tis true it broke out into force upon a second occasion, which I think I cannot so fairly urge, yet if you consider their number, character, and peremptorie manner of speech, so particularly noted by the Spirit of God, I doubt not but you will grant that the same force was very agreeable to, if not influenced by, their first resolution, but it is enough.

p. 154. Though I have already told you, that the Prophets their not provoking unto popular Reformations is no argument for you, unless you could represent their om…on in an opportune season, as well as a clear exigent, yet now I further adde, that the frequent exhortations made by the Prophets to both King and People, as, in the first place, they have a respect to every ones proper station, so, by reason of their principal intendment of the great end, to which all Politick degrees and their order are subordinate and do referre, in the deficiencie or perversion of the more immediate midses, they must of necessity lay a subsidiary obligation upon the people, as succedaneous, in that exigence. If the nature of this discourse did allow me to inlarge, I could confirme this position 1. From Nature, which, in the perturbation of its established harmonic, forcing things, for the good of the whole, contraire to their proper tendencies, exhibite…a clear emblem of these vicarious assistances. 2. From things rationall, wherein the Prevalencie of the end, and its obligation, doth alwayes overrule the order and regard of the midses, to a convenient subserviencie. 3. From the received acknowledgement of a twofold calling, appertaining to every man, one Generall, flowing immediatly from the end, and exerting it self in extraordinarie emergents: another Particular, aranging to a certain fixed station, in the regular course of ordinarie events. 4. From the approven instances of many extraordinarie stretches, in the case either of our own, or others their unforeseen, and imminent dangers, specially from that most apposite example of the noble effort of Sauls Souldiers in rescueing Ionathan from his fathers unreasonable violence, without the least imputation of a transgression. 5. From this plain supposition. p. 16A certain King commands a bodie of Souldiers to chose their own Generall and other Officers, and march against one of his Provinces apostatized to Idolatrie, severely injoining unto both Generall officers and souldiers the execution of his pleasure, under pain of death: In the expedition, the General chosen and others with him, forgetting dutie, fall away and joyne with the Idolaters, whereupon the remaining part of the Armie, although in a sufficient capacitie to have effectuat their Prince his Command, yet deserte and returne, making no other pretense then that they were not free to exceed their private vacations, whereunto they held themselves absolutely confined: Would this be sustained for a good defence, and not rather looked upon as a cowardly, and lasie shift, taking refuge in the words, contraire to the certain meaning of the orders? Let any man judge and apply. But leaving all these grounds to your better improvement, the plain and obvious reading of the Scripture is my entire satisfaction: And really when with these warnings generally made, I also take a view of the commensurat threatnings wherewith they are enforced, and the suiteable execution ordinarily ensuing, I almost marveile that the obvious connexion, adequating the guilt and punishment, doth not discover unto all this secondarie obligation incumbent to the people, in its punished and therefore sinfull, omission. I know the Soveraignity of the most high, & the nothingnesse, & noughtinesse of all flesh in his sight, will be alleaged sometime to justify the extent, not only of his judgements, but also of his threatnings, beyond the desert of the formal expresse provocation, whereby they are occasioned, without the least shadow of unrighteousnesse. But (that I may forbear lanching forth unto that unsearchable p. 17deepth) to recurre to these Mysteries, when both the strain, and reason of the exhortation do lye so faire for the obliga…ion pleaded, is visibly to enervat the aw… and dread of the Lords Commandments. Do not alledge, that to persuade this Subsidiarie call and engagement to Popular Reformations, is not only to put tender Consciences upon the rack, of a continual scrutinie into publick affaires; but to draw them altogether out from the inward and most important duties of Christianitie, unto an over-curious search, and consequently a sinistrous jealousie, of the actions of their Rulers, of all practices the most pernicious, both to Religion and Peace: for as at best, these are only the pretensions of men, upon the other extreme sunke into themselves, and wholly devoted unto their own ease, so, the very consideration of Mans Politique as well as private capacitie, with the many incontroverted precepts and directio…s pertaining to it, do necessarily hold ont a laudable Mediocrity… I have already told you, that these exhortations do, in the first place, oblige every man to procure the trust of his own proper assignement, and you cannot be more desirous then I am consentient, that private men abstract from officious medling, forbear presuming censures, and render unto their Rulers, with their due obedience, all the honour, esteem, submission, charitie and tendernesse, that both their high dignitie, insuperable infirmities, and manifold temptations call for, But as these duties have their proper limites, in matters secular, known and acknowledged by all, so, I am confident, that to hold them illimited in matters of Religion, no less privileged and defined, by most certain and evident rules, is a most manifest inconsequence, either of Ignorance or Malice. Then indeed is a Kingdom truely happy; p. 18when all, in their several Orbes, do observe their proper motions about the same common Centre of, the glory of God, and good of the Publick, without any other communication then that of benigne influences, and due assistances, and this though without the reach of hope, ought not the lesse to be our wish, and the patern of our endeavours: and therefore in these inevitable jarrings, whereunto we are subject, the next remedie is certainly in the applications of Charitie, first, covering as much as is possible, then by its gentle means of Intreatie and Counsel, curing these disorders, that cannot be hid; but if the evil proceed to the endangering of the whole, and all the more moderate courses become desperate; As it were vain, in that case, to alleage mens visible and felt discoveries, to be curiosities and jealousies; so the extraordinary and resolute interpositions of the sounder part, is assuredly the only probable safety of the Common-wealth. To these grounds adduced from the Old Testament for Subjects their fighting for Religion and Popular Reformation, I take leave to adde one more from the Apocrypha: and that is the Example and Historie of the Maccabees. I need not narrate the matter of fact, how the King polluted the Sanctuarie, and persecuted the poor People of the Jews unto a conformitie with his abominations; and how Mattathias, first resisted, then killed the Kings Commissioner, with the whole sequel of these warres, all is evident upon record. That it exactly quadrates to the case of our Controversie, is apparent from the single proposal. If you deny it, it is your part, and I am sure, will prove your singular wit, to shew a disparitie. These ordinarily objected by the men of your opinion, are either that Antiochus was not the Jews Lawfull King, or that the opposition was made p. 19in the Spirit, and under the dispensation of the Old Testament, and is not approveable by the New. As to the first, Grotius thinks the contraire so clear, from the plain phrase of the Books of the Maccabees, wherein Antiochus is frequently termed the King, that he addeth no further confirmation: If this do not satisfie it may be considered that Antiochus his title to Jurie, is not obnoxious to any particular exception, which doth not equally implead his right to all his other Dominions: for seeing the Land of Judah was first by the Lords gift, Ier. 27. 6. 12. 16. 29. 2. Zedekiahs Covenant with Nebuchadnezar, ratified and confirmed by the Lord, whereby the Kingdome became base, Ezek. 17. vers. 12. to 22. 3. By right of Conquest upon the revolt, Ier. 39. and 4. by Cyrus his restitution, restoring the jews to their own Land, Religion and Laws, but only with a provinciat liberty, as Ezek: had prophesied, and is most apparent from the Books of Ezrah and Nehemiah, unquestionably an annexed part of the Babylonish Monarchie, Antioc hus his clame to it and his whole Realme, is evident by the same; Nay though you could prove him an Usurper of the principal Monarchie, as you cannot, the violence of the first Conquest, being by long Prescription, and a faire succession wholly purged; yet you must remember, that, that would not al…er the condition of the dependent Provinces, nor render the Usurpers right, as it respecteth them, in the least debetable. Let not the Law of the Kingdom, delivered by Moses, demurre your persuasion: it excludes indeed a Forrainer from the Peoples free Election, but doth no way limite the disposition of Divine Soveraignity. As to the second objection made, that the resistance of the Maccabees was Old Testamentaire, and now antiquate, seeing it hath no contingence, either p. 20with the nature, or reason of the things innovate by that change, you cannot alledge it, without expresse warrant, which notwithstanding Grotius his attempt, is yet undiscovered. What your invention will further adde against this passage, I cannot conjecture. I know you think it marvellous dealing in your N. C. to tell you of the Law of Nature, aud possibly may call it Monstruous for me to use the Apocrypha: But not to trifle, either with your quiblings, or the respect that your Prelatick Church beareth to these Books, when I consider, that the Historie of these worthies, is not only honourably pointed at by the Prophesie of Daniel, cap. 11. 32. 33. But also appeares to be with applause commemorat by the Author to the Heb. chap. 11. 33, 34. I look upon it as an Argument, not more strongly founded in Reason, then firmly established by the unite Testimony of both Testaments. Here I might take notice of what you say of the New Testament, viz. that its whole strain runs upon suffering: but seeing your insinuation is General and inconcludent, and that afterward, you do more particularly object from it, I proceed.

Having thus at some length supplied your N. C. omission, in the next place I come to the Argument where with you furnish him, viz. That the law of Nature teacheth us to defend our selves, & therefore there is no need of expresse Scripture for it: In Answere to this, having broke your j…ast, You begin very Magisterially with your N. C. & tell him, that he is a stranger to the very designe of Religion, which is to mortifie Nature; that it is a thing Super natural, that the Scriptures are strangely contrived, ever telling us of suffering, without the exception of resistance, if in a capacitie; you appeal to Conscience if either …ighting, which a carnal man may do, or suffering, which he cannot do, be the likelier way to advance Religion? p. 21whence you conclude; That it is not to be defended or advanced by rules borrowed from Nature, but from Grace. Fye upon you M. Conformist, where is ingenuitie? Your N. C. sayes that Nature teaches us, To defend against injuries, though inflicted for Religion, & you tell him that Religions desig… is to mortifie Nature, & that it is not to be defended or advanced by natures rules. Is not this strangely contrived reasoning? The N. C. is as persuaded as you are, that the Grace of God bringing Salvation, hath appeared unto all, teaching us to deny ungodlinesse and wordly lusts, and so to mortifie corrupt Nature; but doth it therefore contradict pure Natures light; or warrant us to destroy our selves? If any private Person should injuriously impose upon and invade another for Religions sake, were it not lawful for the Person thus injured to defend himself? Or were this contraire to the designe and nature of Religion? you cannot say it.

I know the Magistrat invested with authority, is no private Person: but remember, that you now argue from the Supernatural quality of Religion, and not from the character of the Magistrats power: and therefore as upon this subject I would tell you, that notwithstanding the Magistrat, by reason of his place, may deserve a greater (though no illimited) forbearance, yet he hath as litle warrant for, and greater sin in persecuting then a privat person; so in the case in hand, it is evident, that if the mortifying designe of Religion reject all Natures assistances, in must of necessity do so as well against a privat as a publick person. And verily if this be your understanding of the designe of Religion, you are too forward to teach others: but what you lacke in skill, you endeavour to make out by cunning. The N. C. asserts Natures warrant only for defence which you perceiving Religion not to controll, p. 22draw out a faire conclusion, not against Defending, but against Defending and Advancing of Religion by Natures rules. Sir you know so well the difference of these two, Defending and Advancing; and that Non-conformists are no Turks, that I wish my charitie could hide your calumnie. Setting aside therefore this your foisted in, Advancing, which all Non-conformists do disown, let us hear what you adde against Defending? You say The Scriptures do ever tell us of suffering without the exception of resistance when in a capacitie, I grant the Scriptures do speak of many and great sufferings, according to the holy Counsel of God, and frequent lot of his Saints; that all that will live godly, must suffer persecution. They contain also many precepts, and excellent encouragements to Patience under Suffering: but that they do hold out any direct Command to men simply to Suffer, abstracting, from patient suffering, or the least insinuation, that, though in a full capacitie, they should not at all resist, which in effect doth little differ, the many passages adduced by me in the contraire, with the advice of Flight often given, show to be as remote from Truth, as requisite to your inference. As for your appeal to Conscience, Whether fighting or suffering be the likelier way to advance Religion? I appeal to common Sense, if it be pertinent to contest for that, which your Adversarie doth not deny. The glorious power of the grace of God, in propagating Religion by the weaknes and sufferings of his Servants, is the great miracle of the Gospel, and the praise of all Saints: and yet if at any time, the Lord in pitie to his afflicted, did raise them up a Saviour, or give them a banner for Truth, was this blessing therefore despised, or the means of it condemned… God forbid. The works of the Lord are all holy, beautifull and well consistent, and in this p. 23the Non-conformists do experimentally joy. As to your close of this passage, That a carnall man can fight, wee know that spiritual men have done it also, Heb. 11. 33. And where you adde, that he cannot suffer, it is no further my concernment, then to bid you be more advertent, seeing you tell us in the very next leafe, of some Murtherers that suffered gallantly, and that the seal of a Martyrs bloud is not alwayes the seal of God; and to ponder the native import of 1 Cor, 13. 3.

Now, as if you had demonstrate the unlawfulnesse of fighting, you still your N. C. regrate, for the neglect and ruine of the work of God, by the Consideration of Gods Power and Providence; and tell him, that to defend Religion by force, is but the wrath of man; that Religion was first propogate by suffering, whereas fighting hath been ever fatal to it. Its answered, as it is but to tempt and mock God and his Providence, to neglect the means of preservation allowed by him? So in the love of his Glory to appear for his interests against Persecuters and Subverters, with the hasard of all our worldly concernments, is not the sinfull and selfish wrath of man, but the very power and zeal of God. That Religion hath been much propagated by suffering, is already acknowledged: but that fighting hath been ever fatal to it, is manifestly contradicted, by the establishment of almost all the Reformations in Europe. But you go on and tell your N. C. that our Lord did begin the Gospel with Suffering, when he could have commanded Legions in his defence, and when you have made him to mutter out, That Christ knew it was his Fathers will, you proceed to tell, with compassion for his ignorance, of Christs injunction to his Disciples, not to draw for him, and add his words to Pilat, not only as an evident assurance of what you assert, p. 24but as a manifest conviction of the coldnes of your Adversaries. Sir, such is the hight & severity of your conceitednesse in this place, that if the aversion I have for all things like it, did not restrain; I should hardly forbear to give you a humbling retaliation: But all I desire is, that by descending a little from it, you may be in case to receive a sober answere. That our Lord, did not only begin, but found the Gospel upon his most Voluntarie, free and desired, as well as commanded suffering, is a Truth so high and precious, and justly accounted inimitable in substance, that I strange you should debase it, by making it a part of your Argument, when you know that Christ came into the world, that he might freely give himself a ransome; and that therefore he neither would be diverted, nor use the flight which he had formerly both commanded and practised, do you rationally argue, that because he thus suffered, so ought we to do: or because he refused his Disciples endeavours of rescue, that therefore Christians in persecution should neither give nor admit of assistance. I grant, that if God so order it, in suffering, we ought to imitate his patience, 1 Pet. 2. 21. But what maketh this for you? You insinuate, as if his not commanding Angels to his defence, had been a meere effect of his patience; but as this opinion is not countenanced by the description thereof given by the Apostle in the place cited, so, I pray you hear our Lord himself, Thinkest thou that I cannot (which I am certain soundeth plainly May not) pray to my Father, & he shall presently give me &c. but ho… then shall the Scripture be fulfilled, that thus it must be? here then is the reason of our Lords forbearance, presume not to fancie another. But you say he forbad his Disciples to draw the sword in his defence, whith a severe threatning, for all they that take the sword shall perish with the p. 25sword, Take you this to be a threatning against the Disciples? which for their comfort is so plainly spoken against the traiterous band that came against him, upon whom also it was most dreadfully accomplished. Thus Grotius upon the place, though in the point of defence he be very inconsequent; if you cannot understand it thus from the context, I desire you onelyonly to read it in a parallel application, Rev. 13. 10. He that killeth with the sword must be killed with the sword; here is the Faith and Patience of the Saints? are you not then ashamed to make it their threatning and fear? Next you adde, that what our Lord said to Peter, my Kingdome is not of this world, &c. is so Plain language, that you wonder it doth not convince all. If I were to oppose confidence to confidence, I should make no other reply, then that this is indeed so plain language, that I wonder what Conviction you mean; but because this is the ground of your proud and vain boasting which you are not affrayed to seal with the veracity of God, let us hear the words at length Iohn. 18. where our Lord being questioned by Pilat, art thou the King of the jews ver. 33. returnes the direct Answere. ver. 16. thus, My Kingdom is not of this world if my Kingdom were of this world, then would my servants fight, that I should not be delivered to the jews: but now is my Kingdom not from hence. In which words, as he witnesseth his Kingdom, so, to remove the jews accusation, and Pilats jealousie, he declareth the quality of it viz. That it is not of this world, that is, a worldly Kingdom, to be exercised as other Kingdoms of the world are in out ward power and splendour, and therefore can neither interfeere with, nor diminish Caesars Empire and grandour; and this he confirmeth by a most plain and convincing argument, If my Kingdom were of this world then would my servants fight, that I should not be delivered to the jews: that is, if I designed a p. 26worldly Kingdom, I would have gathered followers; or rather (according to the assistance mentioned by him at his first taking) called Angels my servants, to fight for my rescue… but since I imploy no reliefe, but willingly give my self unto the death, now is it plain that my Kingdome is not from hence. Thus I have set down both the plain language, and I hope the plain meaning of the place but whence it is that you derive your advantage, I protest I cannot divine. If the Lord prove his Kingdom not to be a worldly one, because he imployed no aid for his rescue from the Jews, doth it therefore follow, that all persecute Christians should reject all assistance, and deliver themselves up to suffering after the same example? Are you not yet satisfied that the manner only, and not the act of our Lords suffering, is proposed to our imitation. Beleeve me Sir, I have been often serious to finde out wherefore this text is so much talked of by the men of your persu…sion; but unless is be that men who would be content that Christs Kingdome were not in the World, do love to hear a phrase so neer it, that it is not of the World, or that the great Devotionaries of ease, without adverting to the reason, and making an Emphasis in that which is a clear speciality, would force from the words, contraire to their plain tenour and scope, this general Rule, that his Servants fight not, no not (as they would read it) for his rescue. I could never attain to a better conjecture. It comes in my thought while a writing, that it is possible, that in reading the words forward, you may understand them backward; As if our Lord in saying, If my Kingdom were of this World, then would my Servants fight, had reasoned thus; because my Kingdom is not of this World, therefore my servants do not fight: But seeing his Argument is evident as the Meridian Sun, p. 27My servants do not fight for my rescue, therefore I pretend to no worldly Kingdom, the force of the inference is no more clear then it is certain, that the spirituality of his Kingdome neither is in this place, nor can be at all used to astrict his followers to his unimitable example, in this his free and voluntaire suffering: But because I am resolved to constrain you to an acknowledgement, that the Non-conf. Answeres to your Scriptures, are neither irrational nor ridiculous as you alledge, I shall enlarge a little more upon this subject: Some men of your way say, that seeing Christ doth here declare his Kingdom not to be of this World for the clearing of Pilat and all Powers of the Jealousies, which such a thing might raise, of necessity the inconsistencie and prohibition of fighting (the great fear of the Princes of the Earth,) must be imported: It's answered, our Lords answere is no doubt framed and suited to the Jews accusation, which beyond question; both in Pilats and in their understaning, was his affecting an outward Kingdom in prejudice of Caesar, and, as of this he doth unanswerably purge himself, and, thereby fully satisfy all the just feares that could be objected, so, to imagine that his purpose was to remove all the false apprehensions, and restlesse inquietudes, which only the wickednesse and violence of Tyrannes do suggest… and thereby to gratify Tyranny, is, both groundlesse and impious: But to convince you plainly, that the spirituality of Christs Kingdom doth not restrain Fighting for Religion… I ask you in a word, what is the reason that the Christian world, doth not patiently stretch out its neck to the Turkish Cruelty? Sure you are not ignorant that the pretended cause of his invasions, hath often been to destroy the Christian Faith: if then the spirituality of Christs Kingdom doth altogether prohibite p. 28his Servants fighting, wherefore do not Christian States and Princes lay down their Carnall defensive weapons, and rest quietly in this, that God who governs the world can maintain his own right, and the wrath of man doth not work his righteousnesse, as you are pleased to Cant to your N. C. I know the only reply you can make, is, that the case of free Estates and Soveraigne Princes against foreiners is very different, from that of Subjects against their Rulers; but doth not this plainly discover the Sophistrie of your Method, you tell us, first, that Subjects may not fight for Religion against their persecuting Prince, because the spirituality of Christs Kingdom forbids all fighting upon that account. And then when you are urged with the incontrovertible practice of Christian Kingdomes, you just recurre & say, that the instance not being of Subjects against their Prince, doth not quadrat, and not remembring that this is the very quaes…um, you make the vain and emptie assertion of the irresistibilitie of Princes, without any proofe, both head and tail of all your reasonings: I may not insist to tell you, that if the spirituality of Christs Kingdom did cause the King of Kings, and him, who even on earth owned himself greater then Solomon, to suffer without resistance; The Soveraignity of Christian Princes cannot give them a contrary privilege. I know these of your way, and many others also, carried away with their error, forgetting both the Authority which Christ exercised, and for which he was questioned by the jewish Rulers, and also his own most expresse words, no man taketh my life from me, but I lay it down of my self. I have power to lay it down, and I have power to take it again, stick not to make an obligation of subjection to the then Tyrannes & Murtherers, an ingredient in his submission: but I am tedious, p. 29More consideration of the worth and wonderful love of our Lord Jesus Christ, would teach you no doubt, both a better understanding in the Truth of God, and more reverend and tender vindications then these you make of the True and Faithfull Witness.

You proceed in the next place, upon occasion of your. N. C. alledging that you condemne our first Reformation, carried on by Fighting, to tell us, that the ages immediatly after Christ afford the best examples, in these the Christians, though suff…iently numerous, and cruelly irritate, did onl… increase by suffering, and not by fighting: the force used in our Reformation was the enemies tares, and no precedent of men is to be opposed to the expresse… word of God. Sir, to begin where you leave, I hope I have already fully cleared, that the expresse word of God is against you, and not for you: neither will I expatiat upon the undeniable Necessitie, Righteousnesse, Reason and evident blessing of that Force used in our first Reformation, by which our Religion, Libertie, yea the Royall line and Crown, were under God only preserved… Nay your reprochful likening of it to the devils tares, is so far from lessening the evidence of that Spirit, which after having resisted unto bloud, and wrestled through many great and strong persecutions, did animate the Lords people to a very noble defence, countenanced by all the then Reformed Churches, that it doth not so much as demurie my charitie, that if you your self had been in these dayes, you had taken part with the Congregation: That which I shall stay a little upon, is the practice of the Primitive Christians, whereby you think fighting for Religion, to be as much condemned, as suffering is highly commended. And because this objection doth lead unto the delightful search and vindication of the works of God, for answere, I observe p. 30first, that as in the holy and determinate Counsel of God, it became the Captain of our Salvation to be made perfect through suffering, so it pleased him for the greater manifestation of the power of his Grace by the Foolishnesse of Preaching, and Weakeness of Suffering, to render the propagation of his Truth more glorious, and thus in the first times of the Gospel, the greater the crueltie, and the more ineluctable that the necessity of the suffering was, the more inexpressible was the glory of that presence and the joy of that consolation, whereby the Church in its deepest distresse did most highly triumph. 2. So unspeakeablie did the power of this assistance prevail, to the dispelling of the fear, and removing of the horrour, of all these torments and afflictions, that many instead of flying, incontrovertibly lawfull, did directly run to suffering; and to a great part, the Garland of Martyrdom became a most Ambitionat Crown; by the mistake of the exuberance of which assisting grace, not only many odd practices in precipitating themselves unto suffering and death, but Opinions also then held, such as that of the unlawfulnesse of all resistance for Christians, even against Robbers and Murtherers, can only be excused. 3. But if the beautie and splendor of this grace did in some measure dazle the eyes of its more immediate witnesses, how much more did it astonish its more remote and after admirers, who receiving the report with fames increase, and taking their measures, more from their own good design, then the exact simplicitie of truth, by their pious and affectionat Rhetorications, stopt not to strain matter of fact, sometimes beyond probabilitie. If you be a stranger to this truth, advert how the almost immediate after Age magnifies their Patience and Sufferings, such as veflra omnia reple…i…us, with more then one grain of allowance. p. 314. As this was the dispensation of the first ages of the Gospel, so, when the Lord advanced the Church to a certain and visible capacity of defence, peruse Histories, and you will find plenty of instances of Christians their fighting for Religion. The Armenii very early even before Constantine his Empire, Libertatem exercendi Christianismi Armis vindicant, Clade afficiunt Maximinum as the History beares, and how the persecuted Christians, under the Persian and Arrian, did implore and receive the aid of the Roman and Orthodox Emperours, would be superfluous to narrate.

By these few reflections as I have cut of from your argument all the necessary suffering and strained capacities of the Primitive Christians, so I have given you such a full and evident account of their not searching after, or improving sooner, any real measure of sufficiencie for defence, which probably they did but little minde, that this their omission cannot without manifest calumnie, be adduced to disprove, either their immediate after… practises, or the agreeable and universally approven examples of our late reformations. Now if for proving their more early capacite for, or expresse dissent from Defensive Armes, you do further urge particular Authorities, when you have answered all my just scruples against the former, and satisfied me in all their other opinions in the matter of Armes, then you shall have my Answere: but in the mean time pardon me, if while I do indeed admire and praise the Grace and Glory of these Primitive sufferings, I be neither too credulous of the mistakes of men, nor do condemn the diversitie of the operations of the same God, which worketh all in all, specially seeing that by the same sufferings whereby you go about to impugne, he hath so signally confirmed these practises, which I do maintain.

But to this last you answere, that you are far from p. 32thinking the better of a Cause because some die handsomlie for it: Neither Atheis…, Heresies nor Murthers want their pretended Martyres. Sir, I neither approve your too much magnifying. pag. 7. nor your too much undervaluing, pag. 9. of mens sufferings: And therefore as at best I account them only a confirming and accessory, and not a principal and leading argument; so I must tell you that I conceive the force of its inference to flow from a certain lustre and insinuation of grace, which your jejune Epithets of handsomnesse and gallantrie do but meanly expresse; whether or not this appeared in our late Sufferers, I wonder nothing that you deny it: but sure I am that all the sincere lovers of the Truth, have to their joy both acknowledged it, & been established by it.

After this by a transition of your own framing, making your N. C. faintly and childishly disown and wave bygones, whereof, to deal plainly, I do as little fear the odium, as I account your A…ologies, taxing them of Rebellion, to be most odious, you come to enquire wherefore wee keep not the day of thanksgiving for the Kings restauration? and seing you are not pleased with your N. C. answere I will give you mine. Aud first, it is not because you make it a holy day; I know this is as much above your power, as your act is presumptuous in ordaining it to be observed, and your practices are far from keeping it as a holy day; Nor do I now debate the Magistrates power in appointing pro re nata dayes of solemne thanksgiving, wherein it is more then certain, that the apparent abuse that hath been in institutions of this kinde, and the end and designe of the appointment, do give the Church a very necessary interest of advice. Nor lastly will I detain you in the application of the difference of designing a day as a Circumstance for thanksgiving to be performed on it, p. 33and dedicating a day to be kept as Holy in Commemoration; a Popish error, expressely by us abjured and by you revived; he who desires a full clearing in this matter, with a satisfying answere to all objections, may find it in the English popish ceremonies; but the great reason wherefore N. C. neither doe nor ought to keep that day, is because you have assigned for the cause of it, not only the merciemercy of the Kings returne, but also the wicked overturning of the work of God; and that with such a libeling preface of blasphemies against God and his cause, and vile reproches upon the whole Nation, that no true hearted man can read the Act, without abhorrencie. Now before you reject this my answere, I only desire you to peruse and consider the Act, and I am almost certain that although perhaps, you will not come the length of the character I have made of it, yet you will think it strange that men accessorie to many of these Righteous things, against which it so foully railes, should have been on the one hand indulgently indemnifyed without any acknowledgement… and on the other obliged, under the pain of losing their s…ipends, to a thanksgiving, expressing the highest recantation. Are these wayes equal? Think not that my indignation against this Act, is all and only from my disaffection to your establishment, that is indeed one cause, sufficient to produce a just detest; but ingenuously I have so much of true Loyaltie to my Prince and affection to my Countrey, that the disservice done to the King, in rendering the celebration of that day (which in its righteous and proper use might have been an acceptable & kindly warming of his Subjects affection) a very odious provocation to aversion and alienation, is to me not a more just then powerfull incentive: but such were the healings p. 34of these violent Physitians, and such have been and will be the effects.

Again, making a stepping stone of both your N. C. and his cause, after you have made him confess disloyaltie, because you are not able to prove it, you hold out his way to be evil, because of its crueltie and rigor in forcing men to take the Covenant, and punishing such as refused. and your N. C. granting this to be a fault also, you charge it home very odiously against our Leaders. as Men unacquainted with the meek spirit, and obstinat in those severities. Its answered, whether these things be objected or not in a meek spirit is more your concernment then mine, who regard not your bitternesse in any dresse? That which you call cruelty, if counter-ballanced with the guilt of the recusancie, will quickly be alleviat to moderation: If the Covenants (for I shall touch both) pressed, had been new Oaths arbitrarely imposed; there were some ground for your challenge: but as to the first, was it not the same, wherein the Nation stood engaged from the first beginning almost of the Reformation; and if after a great and visible defection it was, upon our returning, renewed, and with a more expresse application against these corruptions, whereunto we had backslidden, required to be taken by all, who could not decline without a manifest declaration of both their unsoundnesse and insinceritie in the Oath of God? call you this Rigor? And as to the second, the League, if the Communion of Saints, and that sympathie wee ought to have with all Christs sufferings Members, did persuade it as a dutie, and if your then ejected Prelats, did by their restlesse instigations, and the breaches of Faith, and Hostile invasion from England thereby procured, render it convincingly a most necessary meane, for the preserving and prosequuting the ends of the first, was p. 35it not both rational and righteous that they, who stood thus obliged, by vertue of the first Covenant, to take the Second, upon their recusance, should be proceeded against as Deserters: And the truth is, as they were not many that were troubled simply, for not taking the Covenants; so there were but few, if any, who refused the second, who either before were not, or thereafter became not, directly opposite to the First; Nor did these few refusers subsist in a quiet dissatisfaction; but for the most part turned violent and bloudy Enemies, or at least partakers with such Adversaries, Notwithstanding of all which perjury and wickedness, the procedour against these recusants, or rather Apostates, was so litle adequate, either to their guilt or number, that upon a considerate and impartiall review, I am assured, all the excess that can be qualified will not suffice to purge your objection of Cruelty against the publick courses of these times, of plain Calumnie: I say the Publick courses; for as to the particular practises of private persons, although the corruption inherent to the best, and the many and rapid Temptations of times of division and wars, do offer me large matter of Apologie; yet I doe rather wish that the outbreakings which wee have seen, and felt, of the Lords holy jealousie, may make both the Lovers of his work to remember their provocations, and tremble before this holy Lord God, who will be Sanctifyed in them that come nigh him: And also the haters of his Name to consider how much more upon such he will be Glorifyed: But you, not content to pervert the Righteous wayes of God, go about mainly to represent his Ministers as bloudy men, rejoycing and obstinate in bloud; certainly such a grievous and horrid accusation ought to have been evidently instructed; but since it is impossible to imagine the least p. 36shadow of ground for it, unlesse that sometimes his Servants, either in the more eminent and signall appearances of Gods vengeance upon his bloudy and perfidious Adversaries, have joined their praises with Heavens Alleluiahs, for the manifestation of his true and righteous judgements, or that when the Lord called to punish, they have regreted an unseasonable and partial excesse of Lenitie: Are not these arrows, firebrands and death, which you throw in your pretended meekness, like to the symptomes of Madnesse?

And now Sir, since you will have it so, give me leave to manage the retortion for your N. C. You accuse our times of cruelty, for forcing men to take the Covenant; though in effect it was only to make them stand to an Oath, whereby all were antecedently obliged; but have not you and many of you, such as formerly were very forward to presse it upon others, Now, without either reason given, or repentance so much as pretended, been most violent to have all men to renounce it? I will not mention the exclusion of all Non-renouncers from Publick Trust, and the first Arbitrary fining, and remitting or abating, upon condition of the Declaration, Temptations not only unjust, but no less powerful, and a hundred fold more extensive, then all the certifications execute upon simple Noncovenanters: the very instances by you given shall also serve my turne: Are not to concurre in the present Church-Government, and to promise submission to Episcopacie, certain reductive disclamations? And yet you cannot deny, that for the refusing of these things many hundred, of Ministers have been thrust out, and in such manner vexed and tossed with imprisonments, banishments, consinements, and proclamations upon proclamations, p. 37that if the Lord had not provided, your merciemercy in sparing their Lives, had been only the complement of your Cruelty: Its true that Ministers are not made to sweare to Maintain the present Establishment; but if they be required to break a former lawful and approven Oath, where is the disparity? As for the People, you tell us they are desired to do nothing, but live peaceably, and join in worship: And verily though this were all, and though your Publick Peace were not so perverted, as it cannot be subscribed unto, and your Worship so polluted, and profaned, as may give too just occasion of scruple, it were easie to demonstrate, that such hath been the Rigor, and violence of your Methods, that it is a wonder that a hundred to one have not been thereby irritate to more unpeaceablenesse, and greater desertion: but because you have brought against us and our leaders, the odious accusation of Bloud, although I have already removed it; yet in pursuance of the parallel I must further tell you, that the Bloud of the former Times, abstracting from its justice, was in a manner the Bloud of War i… War: but in your Times wee have seen; over and above its injustice, the bloud of War shed in Peace, and that of such Persons, for such Causes, and with such Circumstances, as time doth only increase and not diminish its astonishment: next, the tragedie of these poor harmlesse persons, who by your insufferable insolencies and exactions were provoked to take Armes, is yet recent. I shal not resume particulars but I am confident, their cause, their number, their condition and their rout being considered, the tortures and bloudy executions that ensued, not upon the chief Actors and instruments, but upon the inferior yea meanest of these Innocents led out to the slaughter, without choise, are hardly to be matched: what p. 38hand your Lords of the Clergie had in these things; how suift their feet were to shed bloud, and how Burnet the A. P. of Glasgow, taught the Executioner to truss him up with a pulley, who for weaknesse could not be otherwise execute, and the Armie Officers commanded drums to be beaten to drown the Testimony of the Lords dying witnessess, is well known. Nay it is more then probable that if the King had not put a stop to that but cherie, and these oppressions and barbarities wherewith the West was afterward aflicted, your Prelats had not given over, until that partie had been utterly cut off, and that whole Countrey laid desolate for their cause: I might further tell you of your other severities, and how by your rigid exceptions and other ensnaring Acts, not only the intended favour of the Kings Indemnity was corrupted; but also its very designe and effect frustrat: But what need of many words, let the fervent aud conspiring desires of the 1659, and the more ex…lting joyes of the 1660. with the many disappointments, grievances and exactions that ensued, together with the present Universal coolness, dissatisfaction and distraction, and unsetled condition of the Kingdom be considered, and impartially searched into their proper cause, and if Prelacie be not found the only marrer of our joy and quiet, ferment of our distemper and moth of our Loyalty, then rejoice yee in the Bishops, and let them also rejoyce in you: but if thus it be, then &c. Thus you have forced me to retaliat your provocation, and I am more then wearied of the subject.

In the next place you taxe the N. C. of great hight and insolencie, in assuming the big Names of the Godly Partie, and the People of God, and calling their way the cause and Kingdom of Christ. Sir if they did indeed contend p. 39for the Ministery and Ordinances of Christ; And that for the vindication of his Power and Government over his Church, and the Prospering of his pleasure, I think truely they had good right to all these names: but that they did vainly and arrogantly use them, it is more then you have proven, or I doe remember: And really J am in the opinion that upon search, it will be found, that the Titles of the People of God, and of the Godlie Partie, were at first not so much assumed by the asserters of our cause, as appropriat unto them by the reproach and mocking of their Adversaries: As for after contests (if any were) among their own subdivisions, they were no doubt the sad consequents of other evils, wherewith it pleased the Lord that his own should be tried; but if you think that for all the competition the Titles, are still vacant, I wish from my heart that both you and your partie may be thereby animat to put in, and to shame and exclude all lowd Pretenders, by reall demerite.

To this you subjoin another great Article, that Our Ministers who complained, of Bishops, their medling in matters of State, when the scene turned, did therein absolutely Govern: And to this challenge you make your N. C. returne the Popes Answere for his Usurpations: viz: that all was done in order to Religion, on purpose that you may make the reply, That the Pope and Presbiterians doe much agree in Politiques. Sir, waving the immodest terme of impudence and other arrant peccancies against truth, where with you set forth your Modest representing of faults, as yow are pleased to call it. I returne shortly for answere this clear and certain position, wherein I am sure we cannot disagree viz. that as the direction of Conscience appertains to the Pastoral charge, so the Ministers of Gods Word ought both to advise, exhort and warne p. 40thereanent, according as in every occurrent, the circumstances of the thing which make its season, do thereto cleare their call and accesse: This truth is evident in its own light: whoever owneth Conscience, the Word of God to be its Rule, and its Ministers to be our Teachers and Guides, cannot deny it. All the diffic…ltie is in the right performance; the exceeding goodnesse and rare beautie of a word in season, is no ordinary attainment; because to every purpose there is time and judgement; therefore the miserie of Man is great upon him. If I should ascribe the exactnesse of this observance to our Ministers, I should forget them to be Men: but as to the instances, which you alleage of their warnings given against the Engagement 1648 and all deeds directly relating to it, And of their Ministeriall accession to a prudent exclusion, in the year 1649 of such as had proven Unfaithfull: their singular importance as to the very summe of the work of God, hath been so signally comprobat by after events, that if upon the matter, you doe condemne these practises, you in effect doe adjudge Ministers to absolute silence, at least in opposition to State determinations, whatever be the concernment of the Cause of God, or good Conscience: It were superfluous to mention the difference of Prelatick medlings, or what are the Popes invasions: the meanest capacitie may easily distinguish a Ministeriall advice in point of Conscience, all, either attribute to, or assumed by Ministers in State, or any other extrinsick affaire, from these corrupt practises: And with the same facility join Prelacie and Papacie in their common pride and usurpation. You add a particular reason wherefore Ministers should not medle with war and matters of bloud, because of its contrarietie to the Pastoral dutie, which obligeth to feed and not to kill. But as none hath p. 41been more guiltie of this Sanguinary medling then, these who with most ceremony would appear to observe the letter of the Rule; so, considering what I have lately touched of your Clergie, and who did principally direct the suppression and executions of the late Risers in Armes, I am in the opinion you designed this reflection more for your own Lords, then our Leaders: but it is enough I agree with you fully, that Pastors ought not to be Criminall Judges, farre less instigators to war and bloud; yet if in these matters you allow to Conscience any place, they are no doubt Subjects proper both for Ministerial warning and advice.

For a conclusion of your charge, ye surprise both your N. C. and me with a challenge of Superstition, whereof you say wee are in many things guilty: sed quis tulerit Gracchos de Seditione querentes. Sir yee are not so wittie in this anticipation as yee trow; for tho ye have taken the first word of fliting; yet the successe is rather a foaming out your own shame, then the fixing of that reproach upon us, which was the mark ye yought to hit. What? Sir, did ye dream by this device to terrifie your N. C. into a forbearance to charge you with the guilt of Superstition? or did you think by this artifice to vindicat your partie, and be avenged at once on these great Worthies, who have so manifestly laid open unto the World the Superstition of the men of your Kidney and Gang; that though they have travelled to Rome to fetch water to wash these spots, and have put their invention upon the rack to palliat them with all imaginable pretenses; yet the shame of their Nakednesse was so unfolded by these searching Seers, that it could never be hid. But Sir, are ye in good earnest? or have ye been in the foregoing lines so transported with rage in fighting against p. 42Defensive Armes, and wresting the sword of just defence out of the hands of poor Innocent and oppressed Subjects, that in this paroxysme ye have forgotten to be honest and rational at once? Did you beleeve that you spoke truth when you represented us as such? If I thought ye did, and continued to doe so still, I professe I am so litle your enemie that I would pitie you, as one who walketh in the darknesse of gross delusion, and knoweth not whether he goeth, because the darkeness hath blinded his eyes. But I would gladly know how ye make out the charge: Ye did wisely only in one thing, to condescend upon none of these many things, wherein you say we are guilty of Superstition, when ye make your charge good ye will be admired for your invention; till then, it will neither be shame nor reproach to the N. C. to be silent, or laugh at the audacitie of such a Novice. But to be serious with you, Sir, if ye would not take it amisse to be Catechized in the Chair, doe ye understand what Superstition is, that ye call us so? Are we such to you in many things, because in every thing we owne the Scriptures as the Rule of Faith and manners, and assert that there is a sufficiency in these to make wise to Salvation, and that, without the wild mixture of humane inventions, they are able to make the man of God perfect, thorougly furnished unto every good work? Is it because we own no Office-bearers in the house of God, save such as are of his own appointment? Is it because we judge the Episcopal Hierarchie Apocryphal, and cannot acknowledge the Prelat and his juncto for the Courts and Officers of Jesus Christ? Is it because we maintain that all things in the house of the God of Heaven ought to be done according to the will of the God of Heaven, and because we stand fast in the libertie where with Christ hath made us free, and will not p. 43suffer our selves to be imposed upon or intangled with a Yoke of bondage? Is it because we maintain that no power upon Earth can make things Necessary which God hath made Indifferent, more then they can make things, indifferent, which he hath made Necessary? Is it because we know or will acknowledge no Lawgiver or Lord in the house of God, beside our Lord Jesus Christ, and are bold to put all pretenders to produce our Masters warrant when they call for our obedience to their Commands, as not darring to make the will of a poor frail fallible creature the Law of our Conscience? In a word is it because we dare not with you homologat all the impieties of that Partie, who have burst these holy bonds for Reformation and Righteousnesse, wherewith together with us they had so solemnly bound their Souls, and are now returned to their former vomit? Is our esteem of, and adherence to, the wayes of righteousnesse, an overrating of things more then we ought? and are we only guilty of Superstition because we cannot be Metamorphosed into a detestable newtrality and Gallio like indifferencie in the matters of God? Truely Sir providing our Zeal for these things were such as our own heart did not reproach us for a sinful short coming and defect in, (as alas it is not) we could bind al your reproaches, for what ye count excess and over-rating, unto us as a crown, and indulge you a libertie to lay to our charge things that we know not, and cast iniquitie upon us, without taking further notice of what ye have said, then thereby to be stirred up to pour out our complaint before God, and Pray him that he would not hold his peace, since the mouth of the wicked and the mouth of the deceitfull is opened against us, and have spoke against us with a lying tongue. But I know ye follow your old Leaders p. 44D. Mortown, D. Burgess &c. who had the same unhappiness to go before you in accusing the Brethren, who could not be cudgelled into a complyance with, nor cast in the mould of your Ceremonies, that you have in following of such, who in this did not follow the Lord fully, and had not the lamp of the word to shine in their way: They did plead innocent, asserting they were not guiltie of Superstition in using and imposing Ceremonies, but the N. C. were in refuseing. But Sir, ye should either have had the head to have made the insuficiencie of these great mens vindication manifest, or not have had the fore-head to renew the same challenge, without taking notice of their replyes which stand unanswerable to this day: your over-rating … the Doctors reason, such as it is, couched in it: they alledged the N. C. guiltie of Superstition, why? because, forsooth, the N. C. (say they) place a special peice of Religion in not using of these Ceremonies, and teach others to abstain from using them for Conscience sake, and this is the vermiculation of your pu…se too, But what would these Gentlemen have said, or what will the altitude of your invention suggest to the Apostles words, why are ye subject to Ordinances, touch not, taste not, handle not, &c. i. e. Keep you… selves free from these things which are after the commandments and doctrines of men, be ye not subju… as the servants of men to the observation of such things, which are obtruded upon you as a peice of Religion, being meer human inventions without any warrant from the Word of God? was there nothing of Religion in abstaining from these? Sir ye and your Fellows have the unhappiness to be of a different minde from th… Apostle who had the minde of Christ. Are me…s Consciences nothing concerned to stand fast in the liberty where with Christ hath made them free, p. 45and to withstand, while a Dominion over their Faith is usurped, and the thing intended is to wreath a Yoke of bondage to the Doctrines of men about the neck of the Conscience? 2. If this be good arguing, may not the prophane multitude have the same plea against all who abstain from fleshly lusts that war against the Soul? May not these I say be prompted by your …ogick to flout at all who run not with them to the same excess of riot, as superstitious fools, because they place any thing of Religion in these negatives, and suppose that conscience is concerned in that abstinence? Hence 3. we say that we look upon our abstaining from a complyance with the Commands and Doctrines of men, from foolish and vaine Ceremonies, from whatsoever is obtruded upon us in the matters of God without his warrant, as acts of common obedience, and as service to our Lord and Master; but we no more fansie this abstinence to be an act of immediat and formal worship (as you would make the world beleeve we do, to the end that beleeving us they may beleeve ye speak truth and reason) then we do a keeping of our selves unspotted from these pollutions and corruptions, which come not within the compass of worship; so that we may be aswel said to over-rate things Superstitiously, because we do not drink, who…e, lye, steall, break Covenants, persecute the People of God, who desire to hold fast their integrity, while broken in the place of dragons and covered with the shadow of death; as, because we cannot we dare not comply with abjured and wicked Prelacie, Lording it over Gods inheritance, and recuiring obedience to their vain inventions. I must tell you moreover that I do not admire your definition of Superstition, ye had it, I grant, from your friend Doctor Hamond, and to make it your own, you have supplyed the Doctors p. 46Nimiety with your over-rating: But if you think it not an honour to erre, and be put to a disadvantage with the Doctor, you should have guarded your self and your partie from the rebound of your own blow. Sir, what your over-ratings of foolish Traditions and vain Ceremonies are, hath been at a very dear rate experienced, by the bleeding and weeping People of God, in whose bloud, exile, bonds, spoilings, persecutions and afliction, you have made your minde and exorbitant esteem of these things legible: Your most bigot and fond Conformist must grant, that the things ye plead for, Patronize and press, are not necessary in themselves, and have no connexion with the Salvation of the Soul, by way of midse, or by virtue of divine precept; and that all the degrees of necessity they can pretend to, is only from the will of the imposer. Now Sir, may a man ask you without putting you in…o a chaffe, what an over-rating of these things is it, for you to debarre, eject, vex and smite faithfull Shepherds, scatter the Flocks, turne such Labourers out of the Vine-yard who have a seal of their being the sent Embassadours of Jesus Christ upon the Souls of many, and a Testimony of faithful servants in the Consciences of some of their grand Opposites, as hath been found when their Conscience began to speak, and they saw themselves ready to be sisted before the righteous Tribunal of God, and that for no other cause, but because they durst not do as you would have them, in adoreing your Dagon; and upon the other hand, to compleat your wickedness, thrusting in Men upon these Flocks, who were bereft of such as did stand and feed in the strength of the Lord, without any thing else to commend or qualifie them, save that ye knew them to be of such mettal and complexion, as they would not decline nor dispute p. 47your impositions, which is certain as to matter of fact, that I might here appeal to your own Conscience & to the Conscience of the chiefe men who are chiefe in the transgression, persecuting them who adhere to their Covenant, keep the Commands of God, and have the Testimony of Jesus Christ, because they will not ackowledge and submit to such obtruded Intruders as the sent & called Ministers of Jesus Christ, if they would committ the keeping of their dogs, the careing for their swine, or the feeding of their horses to persons who had so little skill to do, and faithfulness to performe it, as most of these have, to whom, the flock of God purchased with his own Blood is committed. Sir, this is an over-rating with a witness, and such as, if ye will rate right and reflect upon it, may, and certainly will, f…ll your Soul, with horrour: if the wrath of God be come upon them to the uttermost, who forbid his Sent Servants to speak unto his people these words, by which they must be saved, it only argues a judicial blindness of minde & benumnedness of Conscience, in the chiefe of your partie and promoters of that interest, that their lyableness to the wrath of God Almighty, for the desolations made in his Sanctuary by them, doth not make them roar by reason of the disquietness of their heart, and cry out as persons against whom the terrors of God have sett themselves in array. I might tell you of an over-rating also, of which ye (as we have in part heard already) and your companions glory, wherein the very fundation of our Salvation is struck at, viz such an over-rating of works and our pitiful performances, as advances them to the altitude of being the condition of the justification of a sinner before God, and is utterly inconsistent with the teno… of the Covenant of Grace; the unhappie Author, whom we last named, p. 48hath led you and your companions into this ditch also, and ye glory in this shame; but I shall forbear the discovery of your dangerous folly and false-hood, about this great foundation of Salvation by you put out of course, till I come to examine your sixt Dialogue. It was only fit here to give the Reader an hint, and let him see what over-raters ye are. But Sir, why are ye so shye as to shun the true known, and common definition of Superstition given by Godly and Learned Men: ye know that that excellent definition, given by Zanchy, and followed by other great men, makes Superstition to consist in the addition of Ceremonies in the worship of God not instituted by Christ, as well as in the addition of more substantial matters; but, easiely foreseing that this would not serve your evil designe of loading the Servants of Christ with reproach and calumnie, and that the bulk of your burdensome Ceremonies must be rejected as reprobate mettal, if nothing pass for current as a part of worship in the Church, but what hath the Seal and impress of God upon it, ye substitute in its place one wherewith ye are at present better pleased, but with what advantage to your cause I leave it to be judged. But sir, since you do not ingage further upon the head of Superstition, then first to cast it into such a mould as may sute your designe, and having done so, then to cast the iniquitie of it upon us, I shall at present satisfy my self with what is said, and for your further satisfaction I will give you all the assurrances you can require, both in my own name, and in the name of all the N, C. that when ever you are able to instruct your challenge, we will thank you for your charitie; And if your evidence as to proof answere your confidence in the charge, yee shall find us so far from a pertinacious obstinacie, that we will abandon with a p. 49blush, whatsoever of Superstition we might through ignorance have indulged in our way, and in the mean time rest confident that, as, in demonstration of my reality in what I undertake, I shall endeavour henceforth to affect my own heart more and more into a deep abhorrence at, and detestation of, all your abjured usurpations, Antiscriptural methods, and Episcopal impositions, in the matters of God, and, so far as I am able, shall interpose with all the People of God to do the same; Yet Sir, there is one thing more before we part; I must tell you that when I consider your straine thorow the whole, by the superstitious over-rateing of things, imputed unto us in your first, and our being charged with our overprizing of Ordinances in the next, with the neglect (as you say) of your Moralitie, and your stretch of charity for Papists, with your insinuat censures of all who have stood up in the defence of the absoluteness and immutabilitie of the Decrees of God, the efficacie of his Grace &c. against Arminians, which is to your moderation and latitude but a digladiation about niceties and curiosities; I say Sir, when I consider these things, and grant you the common Privilege acclaimed by every man, to be optimus interpres suorum verborum, the best expounder of his own words, I must take this to be your meaning, that we are superstitious over-raters of things in standing at so great a distance from Papists, and in contending with Arminians, about these things in controversie betuixt them and u…: and because we are not cast into that new convenient mould of yours, whereby you can coutch under and comply with any mutation in the matters of God, and in your profound heights, deep silences, abstractions and novell latitude, …ush at all these things as not to be contended for, and despise all the men who are not cast in the new mould p. 50of your perfection, as pitifull Puntes of the lowest sise; this we see is manifestly your meaning, and truely Sir, I only regrate we are so litle worthy of your indignation, and that the truths of God are not more deare to us, and that the Zeal of his house doth not more eat us up. And while you contemne these things as not to be contended for, to make the world beleeve your holy fire is not extinguished, though nothing of its flame appear, about the conservation of these, (to us precious things though to you despicable,) ye would make all these stirrings for them, and striveings about them, to be the sparkles of a superstitious wild fire, and not a flame of God. I cannot remember how Plinie, in his Epistle to Trajan, does paint the tender and conscientious Practice of the Primitive Christians with the same vermilion of Superstition; but I am apt to think, it is still the same Spirit of opposition to the Puritie of Ordinances, power and practice of Godliness, which prompts men to these unjust representations of such, as dare not run the same course with them, or who are constrained by the love of Christ to hold fast that, which is below their Luke-warme temper to contend for. But I need not be further solicitious in this vindication; being, confident that you are not able to proselyte into a beliefe of this reproach any sober or rational men, nor will I envie you the advantage you are like to reap as a just retribution from every unprejudiced Reader; and that is, not to be beleeved afterward when ye speak the truth, having with so much calumnious confidence solicited them into the beliefe of what they know to be a falsehood. But Sir, to shut up this Dialogue with you, though raro vidi Clericum penitentem I have seldome seen a Clergy man a repenter hath been mostly verified in the men, who have perverted the right p. 51ways of the Lord; yet the Calumnie is so gross and groundless, that I would willingly …latter my self into a hope, that when ye think on what ye have said, ye will smite upon your thigh, and be brought to an acknowledgement of the sin of unjust accuseing the brethren: And I assure you Sir, our joy would be almost equal with your advantage, to see you weep over the falshoods, and calumnies, and evil designe, of this first borne of your strength.