The Bloody Tenant Washed and Made White in the Blood of the Lamb, Part 2
A REPLY TO Mr. VVILLIAMS his EXAMINATION; And Anſwer of the Letters ſent to him by JOHN COTTON.
SUch a Letter to ſuch a purpoſe, I doe remember I wrote unto Mr. Williams about halfe a ſcore yeares agoe. But whether this printed Letter be a true Copie thereof, or no, I doe not know; for the Letter being ſent ſo long ſince, and no Copie of it (that I can finde) reſerved by me; I can own it no further then I finde the matter and ſtyle, expreſſing the judgement which I then had of his cauſe of Separation, and the affection I bare unto his perſon. And for ought I ſee, the Letter doth not unfitly expreſſe both.
But how it came to be put in print, I cannot imagine. Sure I am it was without my privitie: and when I heard of it, it was to me unwelcome Newes, as knowing the truth, and weight of Plinies ſpeech, Aliud eſt ſcribere uni, aliud omnibus. There be who thinke it was publiſhed by Mr. Williams himſelfe, or by ſome of his friends, who had the Copie from him. Which latter might be the more probable, becauſe himſelfe denieth the publiſhing of it: and it ſticketh in my mind that I received many yeares agoe, a refutation of it (in a brotherly and ingenuous way) from a ſtranger to me, but one (as I heare) well affected to him, Mr. Sabine Stareſmore. To whom I had long agoe returned an Anſwer, but that he did not direct me where my Letter might find him. But I doe not ſuſpect Mr. Stareſmore, nor Mr. Williams himſelfe to have publiſhed it; but rather ſome other (unadviſed) Chriſtian, who (having gotten a copie of the Letter, tooke more libertie, then God alloweth, to draw forth a private Admonition to publick notice in a diſorderly way.
But howſoever it was, upon the publiſhing of this Letter, Mr. Williams hath taken occaſion (as is obſerved by ſome who are acquainted with the Spirit of the man) firſt to riſe up againſt me (the meaneſt of many) in the examining and reſuting of that Letter: And then (as if one Mordecai were too ſmall a morſell) to ſtand forth againſt all the Churches, and Elders in New-England, in his Bloudy Tenent: And then (as if New-England were but an handfull) from thence to riſe up againſt the choiſeſt Ornaments of two populous Nations, England and Scotland, the reverend Aſſembly of Divines, together with the reverend Brethren of the Apology: and above them all to addreſſe himſelfe (according to his high thoughts) to propound Quaeries of high concernment (as he calleth them) to the High and Honourable Court of Parliament. So a Bird of prey, affecting to ſoare aloft, getteth firſt upon the top of a molehill, and from thence taketh his riſe from Pale to Tree, till he have ſurmounted the higheſt Mountaines.
In this apprehenſion of him they are the more confirmed, as having diſcerned the like frame of Spirit in his former walking amongſt us. Time was, when of all Chriſtian Churches, the Churches of New-England were accounted, and profeſſed by him, to be the moſt pure: and of all the Churches in New-England, Salem (where himſelfe was Teacher) to be the moſt pure. But when the Churches of New-England tooke juſt offence at ſundry of his proceedings, he firſt renounced communion with them all: and becauſe the Church of Salem refuſed to joyne with him in ſuch a groundleſſe Cenſure, he then renounced communion with Salem alſo. And then fell off from his Miniſtery, and then from all Church-fellowſhip, and then from his Baptiſme, (and was himſelfe baptized againe) and then from the Lords Supper, and from all Ordinances of Chriſt diſpenſed in any Church-way, till God ſhall ſtirre up himſelfe, or ſome other new Apoſtles to recover, and reſtore all the Ordinances, and Churches of Chriſt out of the ruines of Antichriſtian Apoſtaſie.
But for mine own part, whatſoever thoughts, others (who ſeeme to know him well) have conceived of his Spirit, and courſe in theſe things: yet I chooſe rather to leave all Judgement of him, to Him, who ſeeth, and ſearcheth the heart, and reines, and will one day bring every ſecret thing, yea the very thoughts, and intents of the ſonnes of men, unto righteous Judgement.
Nevertheleſſe, ſeeing the Tree is knowne by his fruits, I doe rather apprehend, that he knowing the Spirit breatheth where he pleaſeth, and conceiving himſelfe to have received a clearer illumination and apprehenſion of the eſtate of Chriſts Kingdome, and of the purity of holy Communion, then all Chriſtendome (yea even Chriſtendome it ſelfe is an unſavoury word to him) he therefore taketh it to be his duty, to give publique advertiſement, and admonition to all men, whether of meaner note, (ſuch as my ſelfe) or of more publique note, and place, of the corruptions of Religion, which himſelfe obſerveth in their judgement, and practice. Neither would I deny, but that (to uſe his own words) God ſometimes ſtirreth up one Elijah againſt eight hundred of Baals Prieſts, one Micajah againſt foure hundred of Ahabs Prophets; one Athanaſius againſt many hundreths of Arrian Biſhops; one John Hus againſt the whole Councell of Conſtance; Luther and the two witneſſes againſt many thouſands, &c. And therefore I durſt not neglect, much leſſe deſpiſe any advertiſement from him alone againſt ſo many; provided that the word of the Lord be found in his mouth, or pen. I come therefore to conſider, and weigh what he ſaith to my ſelfe, without prejudice againſt him, and (I hope) without partiality to my ſelfe.
In his Epiſtle to the Reader, before his Anſwer to my Letter, he utterly miſconſtrueth the ground and ſcope, whether of this Letter, or of any other Letters of mine to him, As if I wrote upon occaſion of the griefe, which ſome friends conceived, That ſuch an one as himſelfe (publickly acknowledged to be godly, and dearely beloved) ſhould be expoſed to the mercy of an howling Wilderneſſe, in froſt and ſnow, &c. And that my intent in writing was, to take off the edge of Cenſure from my ſelfe, by profeſſing in ſpeech, and writing, That I was no procurer of his ſorrowes, &c. In which few lines, foure things preſent themſelves, which if they be cleared, may cleare both his miſtake of himſelfe, and his cauſe, and together therewith the innocency of others.
1. When he ſpeaketh of himſelfe as one publickly acknowledged, to be godly and dearely beloved, I did never perceive juſt ground for ſuch publick acknowledgement. For before my coming into New-England, the godly-wiſe, and vigilant Ruling-Elder of Plymouth (aged Mr. Bruiſter) had warned the whole Church of the danger of his ſpirit, which moved the better part of the Church, to be glad of his removall from them into the Bay. And in the Bay not long before my coming, he began to oppoſe the Kings Patent with much vehemency, (as he had done at Plymouth before;) which made the Magiſtrates to feare, they ſhould have more to doe with him, then with a man publickly acknowledged to be godly, and dearely beloved.
Soone after, when upon hearing of ſome Epiſcopall, and malignant practiſes againſt the Countrey, the Magiſtrates, and whole generall Court thought meet to take a tryall of the fidelity of the people (not by impoſing upon them, but) by offering to them an Oath of Fidelitie, That in caſe any ſhould refuſe, they might not betruſt them with place of publick Command; He vehemently withſtood it, partly becauſe it was Chriſts Prerogative to have his Office eſtabliſhed by Oath; partly, becauſe an Oath was a part of Gods worſhip, and many of the people being carnall (as he conceived) it was not meet to put upon them an Oath, which was an act of Gods worſhip. Upon ſuch, and the like diſturbances to the Civill Peace (for upon this ſundry refuſed the Oath, and upon their refuſall the Magiſtrates could not diſcerne how the people ſtood affected to the publick Safety) therefore, both the Magiſtrates, and ſundry Elders (though I doe not remember my ſelfe to be one) adviſed the Church of Salem, not to proceed to chooſe him (as they were then about to doe) unto office in the Church. Yea and in Salem (though many of the Members were taken with him) ſome judicious amongſt them told me, they could not chooſe him to office, becauſe they found him to be (contrary to the Apoſtles rule) foreign, ſelfe-pleaſing, ſelfe-full, or (as it is tranſlated) ſelfe-willed, Tit. 1.7. Nevertheleſſe, the major part of the Church made choice of him. Soone after the Church of Salem made ſuit to the Court, for a parcell of Land, which lay commodious for them: But the Court delayed to grant their requeſt, becauſe the Church had refuſed to hearken to their motion, in forbearing the choice of Mr. Williams. Which ſo much incenſed Mr. Williams, that he cauſed the Church to joyne with him, in writing Letters of Admonition to all the Churches, whereof any of the Magiſtrates were members, to admoniſh their Magiſtrates of their breach of the rule of Juſtice, in not granting their Petition. Which following upon all the former diſturbances raiſed by Mr. Williams, it ſtill aggravated the former jealouſies, which generally, the judicious ſort of Chriſtians had conceived of his ſelfe-conceited, and unquiet, and unlambelike frame of his Spirit: So that from firſt to laſt of my knowledge of him here, I cannot ſee, nor ſay, what ground he had of ſuch a Teſtimony, as he giveth of himſelfe, as of one publickly acknowledged to be godly, and dearely beloved.
2. When he maketh it an occaſion of my excuſe of my ſelfe, (from having an hand in his ſufferings) that ſome friends were much grieved that ſuch an one ſhould be expoſed to ſuch ſufferings.
I do beleeve indeed, that not ſome friends onelyonly, but many were grieved at the unmoveable ſtiffneſſe, and headineſſe of his Spirit, that expoſed him to ſuch ſufferings.
But he doth not well to ſay, that ſome friends were grieved, that one ſo publickly acknowledged, ſhould be expoſed to ſuch ſufferings; thereby to intimate as if his ſufferings were greater then his deſervings. For neither might ſuch friends be truely called his friends; nor was their judgement of any weight in his cauſe. For they cleaved to him, and his cauſe, not out of judicious charity, but out of an itching levity, taken with every wind of new Doctrine: which ſoone after appeared. For within a ſhort time, when his new Notions grew ſtale to them, they ſeparated from him, (as he from them) and began to liſten after a more prodigious Minter of exorbitant novelties, (the very dregs of Familiſme) held forth by one Mr. Gorton. Gorton at firſt arrived in our Bay, and continued a while in our Towne, till a reverend Miniſter in London, (Mr. Walker) ſent over Directions to ſome friends, to demand an 100.li. debt of him, which he having borrowed of a Citizen, the Citizen bequeathed it to ſome good uſe, whereof Mr. Walker was called to ſome Truſt. But then Mr. Gorton departed out of this Juriſdiction to Plymouth: and there beginning to ſpread ſome of his Opinions, to the diſturbance of the Church, and fearing diſturbance to himſelfe, he came to Roade-Iſland; and there raiſing ſome ſeditious diſturbance againſt the Magiſtrates, he met with publick correction. From thence therefore he went to Providence, the place where Mr. Williams, (and thoſe ſome friends he ſpake of) ſat downe. But thoſe friends of Mr. Williams were ſoone taken with that greater Light, which they conceived was held forth by Mr. Gorton.
What kind of light that was came to our view upon this occaſion: One or two of the Indian-Sagamores, who lived neare Providence, came over into the Bay, to offer the ſubjection of themſelves, and their people, to the Government of the Engliſh, hoping by this meanes to avoyde the oppreſſion of the Narhaganſets (their potent Neighbours) as alſo of Mr. Gortons company, who took their lands from them. Afterwards thoſe Indians complaining to our Magiſtrates of ſome further injury done to them by Mr. Gortons company; our Court ſent over to Mr. Gortons company, requiring ſome of them to come over, and ſhew what right they had to thoſe lands, which they had taken from the Indians, their Subjects. He and his company in ſtead of coming, or ſending any to cleare their Right, ſent two Books written by ſome of themſelves, full of ſundry hereſies, and malignant blaſphemies, againſt Chriſt, againſt his Churches, Miniſters, Sacraments, Cenſures, and Magiſtrates: yet withall offered that if this Court would ſend their Agents over unto them, they would cleare their Right to the Land, which they took from the Indians. The Court therefore ſent over ſome, with Commiſſion to Treat with them; and becauſe Gortons company had threatened the former Meſſengers with the offer of ſome violence, they therefore ſent as many armed men with theſe, as might ſecure their Agents from injury: And in caſe they refuſed to ſhew the right, and equitie of their cauſe, then to bring ſome of the principall of them, by ſtrong hand, to cleare it here. When hither they were come, (not to digreſſe to another Story) Gorton, deſiring libertie to ſpeak his minde freely, held it forth (as the minde of himſelfe, and his company,) (whereof thoſe of Mr. Williams his friends were no ſmall part;) That Chriſt was Incarnate when Adam was made after Gods Image: For God had but one Image, and that Image was Chriſt. And this making of Adam in that Image, was the exinanition of Chriſt. But when it was objected, that that exinanition of Chriſt was unto life in Adam, but Chriſt was to ſuffer exinanition unto death: He anſwered; That Chriſt dyed when the Image of God dyed: and the Image of God dyed in Adams fall.
But when it was further objected, That Chriſts death was the Price and Purchaſe of our Redemption; but the fall of Adam was not the Price of our Redemption, but the cauſe of our condemnation. He ſtopped, and would neither proceed to cleare his minde further, nor by any meanes be perſwaded to revoke that helliſh blaſphemy. Theſe, and many ſuch like Tenents were vented by him, and his company: and this company was made up of thoſe friends of Mr. Williams, who (as he ſaith) were grieved at his expoſall to the mercy of the Wilderneſſe. Which I thought meet to declare, leſt any ſhould thinke that his ſufferings (conſidering the cauſes of them) were grievous or offenſive to godly mindes.
Where by the way, a ſincere hearted humble Chriſtian may eaſily diſcerne the vaſt difference between the ſpirit of Mr. Williams, and of John the Apoſtle, in relating their ſufferings by way of Baniſhment: John was a beloved Diſciple, yea (by way of eminency) the Diſciple whom Jeſus loved: and He, for the teſtimony of Jeſus, was baniſhed by the bloudy Emperour Domitian, into the Iſle of Patmos, a deſolate Wilderneſſe, deſtitute (for the moſt part) of Inhabitants: yet he maketh no expreſſe mention of his Baniſhment, nor of the howling Wilderneſſe, nor of froſt, and ſnow, and ſuch winter miſeries: But (ſaith he) I was in the Iſle of Patmos for the Teſtimony of Jeſus. But Mr. Williams being called by a weak man beloved in Chriſt, he aggravateth the baniſhment of ſuch an one as himſelfe, by all the ſad exaggerations, which wit and words could well paint it out withall; to wit, That he was, onelyonly for the holy Truth of Chriſt Jeſus, denied the common ayre to breath in, and a civill cohabitation upon the ſame common earth, yea and without mercy, and humane compaſſion expoſed to winter miſeries in an howling Wilderneſſe, in froſt, and ſnow, and that amongst Barbarians. So deeply affected the ſonnes of men can be in deſcribing their own ſufferings for themſelves, and their own wayes, above what the children of God be in their farre greater ſufferings for the Teſtimony of Jeſus.
3. What cauſes moved the Magiſtrates ſo to proceed againſt him at that time, is fully declared by another faithfull and diligent hand, in another Treatiſe of that matter.
But whereas he ſaith, He was expoſed to the mercies of an howling Wilderneſſe in froſt and ſnow, &c.
The truth is, the Sentence of his Baniſhment out of the Patent was pronounced againſt him in the Court before winter; and reſpite was given him to tarry certain weeks (ſix or more) to prepare for his journey.
In the meane time, ſome of his friends went to the place appointed by himſelfe before hand, to make proviſion of houſing, and other neceſſaries for him againſt his coming; otherwiſe he might have choſen to have gone either Southward to his acquaintance at Plymouth, or Eaſtward to Paſcatoque, or Aganimticus. And then the wilderneſſe had been as no wilderneſſe, (at leaſt, no howling wilderneſſe) where men ſit downe under warme and dry Roofes, ſheltred from the annoyance of froſt, and ſnow, and other winter hardſhips.
4. When he ſaith, That my ſelfe profeſt in ſpeech and writing, that I was no procurer of his ſorrowes. I doe not beleeve that I made any ſuch profeſſion at all, either in ſpeech, or writing. For it was my ſerious intendment, (if it had been the will of God to breath in ſuch weake meanes for ſuch an end) to have procured his unfained godly ſorrow for his Errours in Judgement, and for his offenſive diſturbances of Churches, and Common-wealth. But this is that which I have profeſſed, That I had no hand in procuring, or ſoliciting the Sentence of his Baniſhment. And that not for the cauſe, which he noteth in his margent, as if I had ſome reluctancy in my ſelfe, concerning the way of Perſecution.
For 1. I did never doubt, that the way of perſecution, (truly ſo called) that is, the affliction of others for righteouſneſſe ſake, was utterly unlawfull.
2. I did never beleeve, that the ſentence paſſed againſt him was an act of Perſecution.
3. Nor did I ever ſee cauſe to doubt, but that in ſome caſes, (ſuch as this of his was,) Baniſhment is a lawfull, and juſt puniſhment: if it be in proper ſpeech a puniſhment at all in ſuch a Countrey as this is, where the Juriſdiction (whence a man is baniſhed) is but ſmall, and the Countrey round about it, large, and fruitfull: where a man may make his choice of variety of more pleaſant, and profitable ſeats, then he leaveth behinde him. In which reſpect, Baniſhment in this Countrey, is not counted ſo much a confinement, as an enlargement, where a man doth not ſo much looſe civill comforts, as change them. And as for ſpirituall liberties, (liberty of Church Ordinances) they were a burden and bondage to his ſpirit here: And therefore he caſt them off, before they left him; neither doth he to this day, look at it as a way of God, for any Chriſtian man to look after the Ordinances of God in a Church-eſtate at all; As conceiving that the Apoſtaſie of Antichriſt hath ſo farre corrupted all, that there can be no recovery out of that Apoſtaſie, till Chriſt ſhall ſend forth new Apoſtles to plant Churches anew.
But as for the true cauſe why I medled not in his civill Cenſure, it was, chiefly becauſe Civill Cenſures belong unto another Kingdome, then that which we are called to adminiſter: (Civill Cenſures are not the weapons of our warfare:) and partly alſo becauſe I was carried (as ſtill I am) with a compaſſion of his Perſon, and likewiſe of his wife, (a woman as then, of a meek and modeſt ſpirit) who a long time ſuffered in ſpirit, (as I was informed) for his offenſive courſe: which occaſioned him for a ſeaſon to withdraw communion in ſpirituall duties, even from her alſo, till at length he drew her to partake with him in the errour of his way.
But Mr. Williams affirmeth, That in Letters paſt between him, and me, he proved, and expreſt, that if he had periſhed in that ſorrowfull winters flight, onelyonly the bloud of Chriſt could have waſhed me from the guilt of his.
Anſw. That he did expreſſe ſuch a thing in ſome Letters to me, as I doe not remember it, ſo neither will I deny it: but that he proved it, I may as ſafely deny it, as he boldly affirme it. Could he then have given any ſuch proofes, doubtleſſe he would not have concealed them now, when he undertaketh to cleare to the world the pretended innocency of himſelfe, and the ſuppoſed iniquitie of his ſuppoſed Perſecutors. How precious the bloud of Chriſt is to me, and how needfull (I bleſſe the Lord) my ſoule knoweth: but that I needed it to waſh away the guilt of any injurious proceedings againſt the bloud of Mr. Williams, (I ſpeake it in holy confidence) I never diſcerned it to this day. The proofes which he alledgeth in the ſequell for my hand in his Baniſhment, I ſhall (God willing) cleare them anon in due place. Meane while, what anſwers I made to him concerning the ſame in other Letters, he wiſely concealeth: but contenteth himſelfe to tell us, that my finall Anſwer was; That had he periſhed in his flight, his bloud had been upon his own head: It was his ſinne to procure it, and his ſorrow to ſuffer it.
If this was my finall Anſwer, it ſeemeth I gave him other former Anſwers: what they were I have now forgotten; but I ſuppoſe, had they been inſufficient, or impertinent, I ſhould have heard of them.
But what is amiſſe in this finall Anſwer? The margent noteth it, "as an unmercifull ſpeech, of a mercifull man.
But when it ſhall pleaſe the Father of mercies of ſoften the heart of Mr. Williams, and to give him an heart, and eare to hearken unto the wholeſome Counſell of his true friends, he will at length ſee the ſpeech was truly mercifull, as well as the man that ſpake it. When a Fountaine is opened to Hieruſalem for ſinne, and for uncleanneſſe, the Prophets who have deceived the people ſhall at length ſee, and acknowledge their errour, and being demanded the cauſe of the wounds in their hands, They ſhall anſwer (each of them for himſelfe) thus was I wounded in the houſe of my Friends, Zach. 13.1. with verſes 4, 5, 6. An heart ſoftened with the Bloud of Chriſt, will judge the wounds of his friends faithfull, Prov. 27.6. I meane, ſuch reproofes for ſinne, which though they may ſeeme to wound, yet wound to heale. David thought ſuch ſmiting to be a kindneſſe, yea an excellent Oyle, which doth not breake the head, but heale the heart, Pſal. 141.5.
There is one thing more in his Epiſtle to the Reader, which calleth for Anſwer:
It cannot now (ſaith he) be juſtly offenſive, that finding this Letter publick, (by whoſe procurement I know not) I now preſent to publick view my formerly intended Anſwer.
Anſw. It had not been offenſive to me, that he did preſent his Anſwer to publick view, if he found my Letter publick, without his own, or his friends procurement: eſpecially if his Anſwer had been returned in words of truth, and faithfulneſſe. Which how farre they fall ſhort of, I hope (by the help of Chriſt) will appeare in the ſequell.
Meane while, I feare it is juſtly offenſive to the Spirit of Grace, and Love, That whereas he judged me to allow my ſelfe, and others, to reſt ſecurely in the Doctrine, and Practiſe of bloudy Perſecution, that all this while (even for the ſpace of nine or ten yeares) he ſuffered me to ſleep ſo long ſo quietly under the guilt of ſuch a crying ſinne. Nay, it may ſeeme by his own words, if he had not found my Letter publick, it may be doubted whether ever I ſhould have heard any further word from him hereabouts, at all. If I had been eſteemed as a Brother, ſinne ſhould not have been ſuffered to lie ſo long upon a Brother, Levit. 19.17. If an enemy, yet the very Oxe or Aſſe of an enemy, is not to be ſuffered to lye ſo long groveling under his burden, Deut. 22.4.
But when he addeth in the next ſentence; That he rejoyceth in the goodneſſe, and wiſedome of him, who is the Father of lights, and mercies, in ordering the ſeaſon of his own preſent opportunitie of Anſwer.
I confeſſe we on the contrary have cauſe to admire, and adore the wiſdome, and dreadfull Juſtice of God herein, That ſeeing Mr. Williams hath been now as a branch cut off from the Church of Salem theſe many yeares, he ſhould bring forth no ſpirituall good fruits in due ſeaſon: and that which he bringeth forth now at the laſt is bitter, and wild fruit: and that in ſuch a ſeaſon, when the Spirit of Error is let looſe to deceive ſo many thouſand ſoules of our Engliſh Nation: So that now their hearts are become as Tinder, ready to catch and kindle at every ſparke of falſe light. Even ſo, O Father, becauſe thy good pleaſure is ſuch, to let looſe this Spirit of Error in the mouth of this Backſlider, in the very houre and power of darkneſſe: for theſe are the dayes of vengeance; when the Antinomians deny the whole Law; the Anti-Sabbatarians deny the Morality of the fourth Commandement; the Papiſts deny the Negative part of the ſecond Commandement. It is a wofull opportunitie that God hath left Mr. Williams to, now to ſtep in, and deny the Affirmative part of it alſo, (as the Papiſts doe the Negative) and ſo He and the Papiſts to combine together to evacuate the whole ſecond Commandement altogether. For, take away (as Mr. Williams doth) all Inſtituted worſhip of God, as Churches, Paſtors, Teachers, Elders, Deacons, Members, publick Miniſtery of the Word, Covenant, Seales of the Covenant, (Baptiſme, and the Lords Supper) the Cenſures of the Church, and the like, what is then left of all the Inſtitutions, and Ordinances of God, which the Lord eſtabliſhed in the ſecond Commandement, againſt the Inſtitutions, Images, and Inventions of men in his worſhip? But it is an holy wiſdome, and righteouſneſſe of the Lord, that he that refuſeth the Communion with the Churches of the Saints, ſhould joyne in communion with the enemies of the Saints, even Antichriſtians; and that in ſuch a worke, as to blot out and extinguiſh that holy ſecond Commandement of the Law: The violating whereof kindleth the jealouſie of the moſt High: and the obſervation thereof would have opened a doore of mercy to a thouſand Generations! It is no vaine word of our Saviour, He that ſhall breake one of the leaſt Commandements, and ſhall Teach men ſo to doe, he ſhall be called the leaſt in the kingdome of Heaven.
This advice would I ſhut up this Point withall, (if I had any hope of an open eare in him to heare it) he that ſeparateth from all Churches, and all Ordinances, let him at laſt ſeparate alſo from himſelfe: and ſo he ſhall then be better able to diſcerne the way to returne againe unto holy Communion with the Lord, and his people.
Let me conclude this Preface with this Advertiſement to the Reader, who may perhaps marvell, that I now (ſo much againſt my uſuall cuſtome) ſhould lay open the nakedneſſe of another to publick view. I bleſſe the Lord, I am not ignorant, That love covereth a multitude of offences: and that the Diſciples of Chriſt, when they are reviled are taught to Bleſſe. And therefore were the caſe meerely mine own, and all the reproaches and ſlanders caſt upon my ſelfe, had terminated in my ſelfe, I ſhould have been as a deafe man, and as a dumb man that openeth not his lips. But when through my ſides, not onelyonly ſo many Elders, and Churches in this Countrey, who had as much (or more) influence into his ſufferings, as my ſelfe, (and yet none of us any further influence, then by private, and publick conviction of himſelfe, and of the demerit of his way;) yea when Courts of Juſtice ſuffer for Juſtice ſake: yea further, when the Truth and Righteouſneſſe of God alſo ſuffer for inflicting juſt recompence of reward upon the diſturbers of Civill and ſacred Truth, and Peace: and under pretence of maintaining Liberty of Conſcience, Purity of Conſcience is violated, and deſtroyed: In ſuch a caſe as this, juſt it is, and equall, rather that the name of an evill-worker ſhould juſtly ſuffer, then that the name of God called upon Judgement ſeats, upon the Churches of Chriſt, and upon the Miniſters of the Goſpel, ſhould unjuſtly ſuffer for his ſake.