Tillams Account Examined, Answer
Mr. Tillam's Account Examined.
MR. Tillam's glozing Pamphlet within theſe very few dayes coming to my hands, and perceiving (with great grief of heart) his old ſpirit of pride, vain-glory, boaſting, lying, and ſlandering, tunning through the veins thereof; and underſtanding that Mr. Hammond (who with a breath could have blown away all his vapourings, if he had been willing to have ſtirred in his own cauſe) not willing to meddle with ſuch an incurable creature; hereupon my ſpirit was drawn forth (not ſo much for his ſake, as to undeceive ſuch honeſt hearts as are abuſed by his hypocriſie) to pull off his Mask, and let them ſee the man in his proper ſhape.
1. That he is a man boared in the ear, branded and stigmatized in the forehead, by the moſt godly perſons whereſoever he yet came, when they once knew him well (though at the firſt, through his fawning and glozing carriage they were for a while deluded by him) For,
Firſt, he is with one conſent given up to Satan by the whole Church of Wrexam, which though he labour to ſhuffle off, yet the reſtimony of one twenty godly men (for ſo they will be proved to be in ſpight of all his aſperſions) (when ſober men hold the ſcales) ſhall over ballance the ſingle teſtimony of one man, in his own cauſe, who is a Lyar upon record.
Secondly, when his caſe was judiciouſly heard and ſcanned by ſuch godly Elders, and the Church of Cheſhire, to which himſelfe appealed, they concluded the Cenſure juſt, and rolled the ſame ſtone upon him in thſe words (as Mr. Tillam himſelf writes, p. 6.) That he was to be looked upon as neither an Elder, nor a Member of the Church of Wrexmham, but to be left to the world as a man without.
Thirdly, then after this, Converſing with the Anabaptiſt-Church in Newcaſtle, he ſo carries himſelf (though at the firſt, who but Mr, Tillam) that they preſented to the Church at London, twelve ſeveral Artiles againſt him.
Fourthly, he alſo falls ſo foul with the three Congregational Miniſters in Newcaſtle (Mr. weld, Mr. Hammond, and Mr. Durant, whom God and his Servants are pleaſed gratiouſly to own) that they are forced to vindicate themſelves to the world in print (which they never did againſt any man before) to paint him out to the life.
Fifthly, after this (as if he ſtudied to imitate Iſhmael, To have his hand againſt every man, and procure every mans hand againſt him) he breaks with the Church at London (in whoſe very boſom he lay for a while, till they perceived his frame) who caſt him off with much indignation, as (ſtill) it appears by his own confeſſion in his book, p. 19. (for we have moſt of all theſe things from his own words.)
Sixthly, at laſt his own Church at Hexam (ſuch was his carriage towards them) falls into two pieces; and one part of the two, diſcards him. Now, if theſe be not Black marks, or Fleſh-brands; if theſe things will not prove him to goe out from all places [like a ſnuff] which words he ſo pittifully ſnuffs at, Let wiſe and ſober men judge.
2. Obſerve all along his courſe of life, and his Book alſo, that whereas all Godly men in Scripture, and our own experience, ſo ſuffer uſually from the Enemies of Grace, wicked and ungodly men which is an honorable thing, 1 Pet. 1.14. Mat. 5.10, 11. For the Spirit of God and Glory reſteth upon ſuch.) Now this mans caſe is quite otherwiſe: For, ſtill, he is oppoſed, and conteſted withall, and rejected by the Godly, yea, and moſt uſually the moſt eminent for godlineſs, in all places whereſoever he comes, at wrexam, Cheſhire, Newcaſtle, London, and now at Colcheſter; i. e. by godly Chriſtians, faithful Miniſters, Paſtor, Teachers, Elders, yea, whole Churches, and that in the gheſt degree of Cenſures that ever Jeſus Chriſt ordained in his Churches, Excommunication it ſelf.
And again, whereas other godly men ſuffer as Chriſtians, for well doing (which is a bleſſed thing) this man is ſtill buffered, not for his good deeds, but for his faults, ſcandals, pride, ſlanders, &c. And.
(Which is exceedingly to be noted) good men uſually are oppoſed and fought againſt by men of differring judgements and practices from themſelves; as Congregational men by Presbyterial, Paedobaptiſts by Antipaedobaptiſts, Orthodox by Arminians, Socinians, and Proteſtants by Papiſts; but this man (as if he were born to ſtrife) is ſtill oppoſed by men of his own judgement and practice in Doctrine and Diſcipline. Were not the Church of Wrexam, and that of Cheſhire, and the three Miniſters of Newcaſtle of his own judgement and practice in point of Diſcipline? Did not the Anabaptiſt Church nof Newcaſtle, and that of London, jump with him in point of Baptiſm? Yet he is a man not onelyonly diſguſted by all theſe, but one not ſufferable to abide among them, and out he muſt as an incorrigible perſon, without reconciliation; which how clear it ſpeaks in point of his intollerable turbulency of ſpirit, and what an alarum it rings in all their ears who are miſled through his ſubtle inſinuations, I leave to all men to judge.
3. A common Lyar is generally accounted a vile perſon, a ſon of Belial, one of the baſeſt among men; but to gather up all his groſs lies and ſlanders were too heavy a task; for certainly he hath driven an old Trade therein: For,
Firſt, he was caſt out of Wrexam Church for lying, as one principal crime among others.
Secondly, he is rejected by the Church at London for making and maintaining a lye; ſee his own words, page 19. It was concluded (ſaith Mr. Tillam himſelf) that I lyed, and they preſently declared a withdrawing from me (with theſe words added, which are) he hath grievouſly ſinned againſt the Rule of Chriſt, Col. 3.9. Lye not one to anther: Wherefore we have put him away from us, and ſhall have no communion with him, that he may be aſhamed. This from his own words; and this was done deliberately, after much ſcanning, by a whole Church.
Thirdly, there are many manifeſt lyes in this his book, as, that Mr. Hammond was Vicar of Newcaſtle (which he writes to diſgrace Mr. Hammond) whereas he is only Lecturer and Teacher to a Congregational Church, and abſolutely refuſed to be Vicar, which Mr. Tillam cannot but know, being ſo oft converſant in Newcaſtle.
Fourthly, another abhominable lye againſt that Reverend Man, in theſe words, whither have thoſe ſurſeiting feaſts of Newcaſtle (ſaith he) tranſported Mr. Hammond? how ſtrangely have thoſe luxurious banques increaſed choler in this corpulent Gentleman? For, beſides the odious contempt in the manner of his writing which he caſts upon this faithfull ſervant of Chriſt (ſo much beloved and honoured by the Saints) he moſt impudently and palpably ſlanders him for intemperance; for all Newcaſtle knoweth, that though Mr. Hammond be often and earneſtly invited to Feaſts, yet he hath abſolutely refuſed (to avoid all occaſions) to come at any feaſt, great or ſmall, to one or other, for theſe two years together, except at one time that was unavoydable.
Fifthly, he boldly vaunts, that God made himſelf an inſtrument of detecting the falſe Jew, wherein (beſides that vain-glorious vapouring, in aſſuming to himſelf what is not due) he tells a moſt manifeſt falſhhood; for it's notoriouſly known to Mr. Goe. Dauſon, Mr. Hammond, Mr. Durant, and others, that he did what he could when they were about convincing the falſe Jew, to defend him and harden his heart, till they were all grieved and aſhamed at his practice.
Sixthly, another falſhood, that Mr. Hammond was baſfled in the diſpute about Baptiſm; which impudency of his is ſtupendious; for above a hundred perſons preſent will witneſs the exceeding freedom of Mr. Hammond, whoſe arguments were as a Rod held over him all the diſpute, and that Mr. Tillam, to his utter confuſion (if he could tell how to be aſhamed) was ſo non-pluſs'd, and baffled to purpoſe, that one of his own party was driven to confeſs it, & to chide him off, & take up the bucklers, whiles all the time after Mr. Tillam ſate dumb; which calls to mind a ſeventh lye; He told Mr. George Hodſhan, when he came firſt into the North, that he was for the Baptiſm of the Infants of Beleevers, when it manifeſtly appears, he was at the ſame time an Anabaptiſt.
per me Geo. Hodſhan.
Laſtly, for a full conviction of his lyes, ſee the bundle of urtruths, written by the Newcaſtle Miniſters againſt Mr. Tillam.
Now this Lying is ſuch a ſin as it makes a man ſo unlike God, into whoſe image all his children are caſt, and ſo like the devil, who is the Father of lyes, and ſo unlike the Saints, who are a generation that will not lye, Iſa. 63.9. that it deſerves the heavieſt cenſure of Excommunicaon, Rev. 22.15. Without (the new Jeruſalem) ſhall be dogs, and whoremonges, and murtherers, and idolaters, and whoſoever loveth and maketh lies. See (Mr. Tillam) what copeſmates Lyars are matched withall, and what is their cenſure; and yet you are angry with the Church at London for rejecting you for lying, and giving you no warning, whereas the Rule it ſelf (you ſee) gives no ſuch direction for any warning; but it being once proved (as it ſeems the London Church averred) you were to be preſently ſent without among the dogs.
4. obſerve his proud boaſting, and vaunting high language, almoſt in every page of his book (and indeed all his writings and actings doe fulſomly tang of that ſpirit) In the front of his book he begins, Thanks to my Lord and King, who hath enabled me, ſo that he counted me faithfull, putting me into the Miniſtery. Which are the words of the greateſt Apoſtle on earth, and that in the height of his zeal; yet this man dares apply them to himſelf, which I beleeve never any Miniſter, that knows himſelf, dares noce doe. So that he is (if you will beleeve him) an able Minister, a faithfull Miniſter, and, as he ſaith afterwards, a welling Miniſter, and a Miniſter that labours with his whole ſoul in the work; whereas humble ſpirits are ever fearfull to think highly of themſelves, much more to lift up themſelves in print, by vapouring tearms, and high titles. Furthermore, you have him ever and anon vaunting of the multitude of his hearers and followers, & great ſucceſs in his Miniſtery in every place, that he could gather a Church of Saints in a years ſpace in ſuch or ſuch place where he came; which (by the way) ſhews his doctrine and practice very ſuitable to carnall hearts, that can ſo eaſily take with him in all places where hee comes, whereas the doctrine of the beſt Miniſter under heaven is ſo croſs to corrupt nature, that it cannot be digeſted; but his doctrine and opinions goe glib down, and can bring in ſouls tiick and threefold; 'tis but touch and take. And I cannot omit how often this poor man boaſTs in high language of his ſufferings, and calls them ſufferings for Chriſts ſake, and for his names ſake, and all in obedience to him; whereas (preſumptuous man) thou maiſt know, it was (all along) for thy faults, ſcandals, lyes, turbulency, faction and diſembling from the firſt till now. Was it for Chriſts ſake thou wert given up to Satan by the Church of Wrexam? Was it for thy good deeds thou wert condemned by the Church in Cheſhire? Was it for the honour of Chriſt that the Church in London roſe up againſt thee (and the three Miniſters in Newcaſtle writ againſt thee?) was it nor for a lye maintained againſt ſo many evidences? and haſt thou the face to father all thy wretched dealings on Chriſt? wil he maintain thee in a courſe of ſin, and crown thee for it? what tender heart can digeſt ſuch impudency and hypocriſie?
5. Obſerve what contempt, ſcorns, and baſe calumnies he (all along his book) caſts out again all that ſtand in his way, be they never ſo holy, never ſo many; be they godly Saints, Miniſters, whole Churches, all is one, if they ſpeak or a & againſt him, the ſparkles of his anger (in a vile contemptuous manner) ſhall fly in their faces; this is the very ſpirit of his Book. So (like the Dragon) he ſpews out whole floods of contempt, to drown them and their reputations if he could; to inſtance but in two or three particulars. 1. How ſhamefully doth he reproach the whole Church of Wrexam, that caſt him out, and the one and twenty Members, as if they were the vileſt perſons on earth (but who will beleeve him, they being known godly men?) and all this to juſtifie himſelf, and avoyd the dint of their conſure, as page 9, 10. at large? 2. Then again, how he reproaches the Church at Newcaſtle, becauſe they articled againſt him, page 19. 3. Then when London Church Excommunicated him, ſee his ſhamefull reproaching of them, as acting irregularly, and againſt light of conſcience; and what not? No marvel therfore if he reproach Mr. Weld, Mr. Hammond, Mr. Eaton, Hugh Prichard (theſe are but ſingle perſons) when he flies (like a waſp) in the face of whole Churches; and (that which is under this head remarkable) i. e. that all ſuch as bear witneſs againſt him, he falls ſoul upon them, as envious perſons, as if there were no evil at all in him to teſtifie againſt; no, no, it's only the good they ſaw in him, his good ſucceſs, the attendance on his Miniſtry, and Gods bleſſing on his labours, theſe are the things, the good things in him (as he would fain perſwade the world) they envy. when I preached (ſaith he) in Cheſhire, I ſaw the power of God, and (then adds) there I incurred Mr. Eaton's diſpleaſure. Why dareſt thou ſay, that holy Man (Mr. Eaton) was diſpleaſed at the power of God in thee? And within two lines after he ſpeaks as bad of the Church of Wrexam; The Church of Wrexam (ſaith he) was troubled at my ſucceſſe. Now to make men envious perſons at the grace of God in others, is to make them the very devils eldest Sons, and himſelf muſt needs be God (or in Gods place) to judge their very hearts, that it was Gods grace in him that moved them to bear witneſs againſt him. Whither will the venome and malice of this mans ſpirit carry him?
6. As he caſts down to Hell almoſt all that oppoſe him, ſo he lifts up to Heaven all that ſide with him, or favour him in his way; witneſs his extreme flattery of the Magiſtrates in Coldeſter that favour him; witneſs alſo his high elevating thoſe three men at Hexam that certified for him (and there were but three in all) and how eaſie a matter it is for any man to bring three men in a whole County to atteſt any thing in a mans behalf, and ſubſcribe what he himſelf ſhall draw, and bring to them to ſubſcribe, all men know. Yet, alaſs! ſome of us know what pittifull men ſome of thoſe three are, whom he ſets our, as if the moſt eminent in the whole County. Alas, alas, the man dares ſay any thing, bad or good, of any man to ſerve his own turn. It this man be not a dawber, a ſcraper with his nails for mens favours, an inſinuating flatterer for his own ends, I never knew any. He will verifie what Mr. Hammond writ of him; He is (ſaith Mr. Hammond) the moſt fawning man till you diſcover him; and, then, the moſt looſe-tongued man in reviling. Is it not juſt ſo?
7. Mark his railing: The poyſon of Alps is under his lips, his mouth and ſtile is full of curſing and bitterneſſe; for theſe are his uſual tearms, Men ſtirred up by the Devil, Slanderers, Rigid ones, Falſe lyars, Men born from beneath, Sons of the earth, Abſoloms, Joabs, Whited ſepulchres, Full of horrid hypocriſie and iniquity; that wofull hypocrite, that proud diſorderly Church, that proud ſcornfull Haman, &c. Theſe are his expreſſions, and that againſt any, even againſt the moſt godly and eminent in grace, that doe but oppoſe him. And, though to write, or ſpeak ſuch things of a man, when matters are proved upon Record againſt him by a cloud of witneſſes (as thoſe things are which I hold forth againſt him, as lying, boaſting, vaunting, &c. which I have proved, either directly from his own words, or the Teſtimony of whole Churches) although this (I ſay) be juſt againſt himſelf, and no wrong donetherein, yet for him to belch out ſuch vile reproaches, when no juſt cauſe is given, ſuch language in him is plain railing, whereas giving him his own tearms, when matters are proved againſt him, is but righteous dealing.
8. It's an uſual thing with him throughout his whole book, to ſet his own ſingle testimony againſt all that conteſt with him; be his Adverſaries never ſo holy, never ſo many, yet his own bare word muſt paſs for current, againſt the ſubſcription of the one and twenty Members, yea the whole Church of Wrexam, the Elders of the Church in Cheſhire, the Baptized Church in Newcaſtle, the three Miniſters of the Congregational Churches there, the whole Church at London, &c. whereas Moſes, Paul, and Chriſt himſelf tell us, that in the mouth of two or three witneſſes every truth ſhall be eſtabliſhed; here are three, ten, twenty, yea whole Churches, and yet all are falſe, and deluded, he only ſpeaks the truth, himſelf being witneſs. If this be not the very ſpirit of his book, let any man that has not forfeited his reaſon, judge. And from whence (do we think) comes this, from Heaven, or from Hell?
9. His Inſtability is notorious. He was once, by his own confeſſion a Papiſt, then a Proteſtant again (if he may be believed) (though ſome of his own friends doe ſhrewdly ſuſpect him to be ſtill a Papiſt in his heart, and that his turning Church-divider at Wrexam, and Dipper afterwards, was but a turning every ſtone, and trying every ſide, to ſee where he might beſt advance a Popiſh deſign) at laſt, as if weary of every thing, he falls now to the Holy kiſs, Waſhing the Saints feet, Annointing with Oyl (ſome ſay to ſix Sacraments) to denyal of the Trinity of Perſons, Original ſin of Infants, &c. When, and where will this man ſtop? Nay, ſo far is he deluded and intoxicated, that he calls this giddineſs in running out to unſound fancies, and dangerous opinions, obedience to Chriſt, pag. 13. And as he is weary of truth, ſo of all perſons, ſocieties, and places too, where ever he yet came. In the Church of Wrexam (ſo much admired by him at the firſt) he ſtayes but eighteen Months, and then it's ſuch a corrupt ſociety, that he is glad he is out of it. Then to Cheſhire he haſtens, there's the only Church, but he playes ſuch pranks there, that he is ſoon diſcovered. Then away into the South; from the South into the North he goes, Hexam is the place, and there he has a glorious people (if ye will credit his report) (for ſtill all his Geeſe are Swans) But Hexam grows ſtale, the South is more deſirable, and Colcheſter, of all places of England, is the onelyonly place; and there you ſhall have him as long as you of Colcheſter ſhall court him with applauſe, honour, & liberal gifts (for want of which he was pitifully pined at Hexam) but as ſoon as you diſcover him, as others have done, you ſhall find him indeed, to goe out like a ſnuff; for do but run through the ſtory of his life, or read but his own Pamphlet, and you ſhall ſee how after a little while he has ſet fire on every place where he came, and run away by the light of it.
10. But, above all, his notorious abuſe of Scripture is intollerable, making the bleſſed Holy Ghoſt (the Author of it) to ſerve his luſt, and execute his revenge upon all ſuch as conteſt againſt his ſin; as if he himſelf were that righteous one whom the Holy Ghoſt intended in thoſe Scriptures he quotes, to vindicate and maintain, be his cauſe never ſo bad, and to condemn all his oppoſers, be they never ſo holy and good; and to ſtrike at them as his moſt inveterate, incorrigible enemies, as Scribes, Phariſecs, perſecutors of Chriſt, his Apoſtles, and Prophets: Do but peruſe a little ſome of the ſcriptures he cites, and ſee if he would not deſign his godly adverſaries to the bottomleſs pit, Pſal. 55.20, 21. Jer. 9.4, 5. Jer. 20, 10, 11. Hoſ. 4.7. Acts 17.5. Acts 21.28. 1 Pet. 4.14. to 18. Mat. 6.4. Mat. 23.27, 28. What height of pride, arrogancy, impudency, malice, and revenge this man is grown unto, I leave to godly tender hearts to judge. Is it a ſmall thing to grieve men, but wilt thou grieve my God alſo? Iſa. 7.13.
Thus having given you a little taſt of the man (and truly but a little, for it were endleſs to print him out in all his lineaments) but by the Lyons paw you may gather the proportion of all the other parts of the beaſt, I ſhall now proceed to wipe off ſuch aſperſions as he caſts without fear upon ſome dear ſervants of God in his Book, and leave all other things as not worth the while.
Firſt, for Mr. Hammond (a man ſo eminently known, that he is above the reach of his ſlanderous pen) yet becauſe he hath ſo plainly laid him open to the world, he muſt be the mark for Mr. Tillam to ſhoot his venemous arrows at: The cauſe was this (for Mr. Hammond upon this account hath been deſired to declare the whole matter) who ſaith as followeth;
That he with ſome others having diſcovered the Converſion of the Jew (whom Mr. Tillam baptized, and ſo boaſted of) to be a cheat, publiſhed his Popiſh deſign to the world; but Mr. Tillam perceiving the Romiſh plot and himſelf unvailed, wrote a moſt falſe, ſlanderous Pamphlet againſt the diſcoverers, charging them with thirteen untruths, to which they replyed again, revealing the notorious lying, boaſting, ſlandering ſpirit of the man; to which Mr. Tillam wrote another Reply, full of froth, lying, and folly, and ſent a Coppy of it in a braving way to Mr. Hammond, who returned him a ſharp Anſwer in a private Letter; and likewiſe told him, that Mr. Eaton had given a large account of him, and withall ſent him a copy of Mr. Eaton's Letter, wherein Mr. Eaton declares the righteous dealing of the Church of Wrexam againſt him (the ſubſtance of which you have in Mr. Robert Eaton's Letter) and that he turned Anabaptiſt upon it, and proved a great diſturber in thoſe parts.
Ita teſtor Sam. Hammond.
And was not all this plain dealing by Mr. Hammond? Thus things lay buried a great while, but at laſt Mr. Tillam and Mr. Anderton having diſcovered the wickedneſs one of another, his Church at Hexam brake into two pieces: He then being diſcarded of all men, writes an inſinuating Letter to Mr. Hammond (as one begging his favour) who (out of the goodneſs of his diſpoſition, ready to forget all wrongs, upon the leaſt relenting of his worſt enemy) writes back again, that the thoughts of thoſe former quarrels were buried in his heart, &c. Though at that very time, and when he came to this houſe, he ſtill dealt plainly, in reproving of him. But afterwards; Mr. Tillam ſtill proceeding in his old ſtrain of ſcandal, Providence calling upon Mr. Hammond to declare his knowledge of him, he judged himſelf bound in conſcience to reveal him to ſuch as deſired an account of him, the Cauſe of God calling for it; and he doth appeal to the Great God, and any gracious ſpirit, whether there were diſſimulation, groſs diſſimulation and hypocriſie to amazement in all this? his Conſcience bears him witneſs that there was not. As for his charge of Feaſting, and calling Mr. Hammond Vicar of Newcaſtle (which are two evident falſhoods) it ſhews he hath not yet left his old trade of Lying. His calling him proud Haman, with alluſion to his name, and Pope Boniface, in relation to that feature of face which God and Nature hath given him, ſpeaks a childiſh wanton ſinful ſpirit in Mr. Tillam, and let him know, that God will one day have an account of idle words.
But he ſaith Mr. Hammond entertained him kindly, and added the courteſie of New wine: I ſay it was ill-beſtowed on ſuch an ungratefull man, as quarrels with love; worthy the next time he comes to be thruſt out of doors among the beggars. All men that know Mr. Hammond, well know him to be a Gentleman, and full of courteſie to all that ſet foot over his threſhold; and he endeavoured to conquer this unworthy man by kindneſs, eſpecially looking at him, as ſeeming now to repent of his former miſcarriages, and is not this a trim requital? Again, his proclaiming Mr. Hammond ſo rigid againſt Anabaptiſts, is another great ſlander; for he never preacht againſt them; hee carries it moſt lovingly in all civill converſe towards them; his ſpirit and principle carry much moderation to men of different judgements. 'Tis true, he diſputed about the point of Baptiſm with Mr. Tillam, when Providence called him to it, wherein Mr. Tillam was ſo ſilenced, that his denying of it ſince, hath demonſtrated to many who heard that diſpute, that he dares ſay any thing to ſave himſelf, and ſlander others. And for Mr. Hammond's moderation upon ſeveral accounts to Mr. Tillam, ſure his own conſcience will witneſs againſt him, if he deny it. yea, his own mouth hath often ſaid it, and here he unworthily upbraids Mr. Hammond for it; yea he boldly tels the world, that Mr. Anderton's ejection was becauſe he called Mr. Hammond Pope Boniface, which (as Mr. Hammond profeſſeth) he never knew Mr. Anderton ever ſaid ſo, till now he read it in Mr. Tillam's Pamphlet. But it's upon record he was ejected for Non-reſidency, and notorious Sabbath-breaking; ſo that it appears Mr. Tillam will ſay any thing.
Secondly, for Mr. Weld, he tels the world (pag. 7.20, 21.) he kindly invited him to his houſe in a Letter, with much ſeeming affection, and yet all but groſs diſſimulation. Since Mr. Tillam's book came out, Mr. Weld hath been conſulted withall, and deſired to write the truth of the buſineſs, whoſe very words again are theſe;
I muſt ſincerely profeſſe (being called thereto) that although I am not of the Newcaſtle Churches judgment of the unlawfulneſs of being ſent out to Preach by Commiſſioners and Miniſters, yet I cannot clear Mr. Tillam, nor vindicate his innocency, in denying that he had ſuch an order to Preach as the Newcaſtle Church charged him withall, pag. 20. For when I look into their three firſt Articles, pag. 16. wherein their charge of his receiving order from the Commiſſioners lyeth, I plainly ſee the full ſubſtance of their charge to be true in each Article.
For, whereas the Church ſay, 1. That he came to the Prieſt (they mean Miniſters) (by the way I could wiſh no ſuch word of contempt were uſed) this is truth, for he came to ſuch of us as were appointed to examin Miniſters to be ſent out to Preach, and told us, he came to us for that end, and we conferred with him in order thereunto.
2. The Church ſaith, that he preached before them (that is, the Miniſters) for the tryal of his Gifts, this is as true; for he preached at Nicholas on a Thurſday Lecture, where divers of the Miniſters were preſent to hear his Gifts, and brought relation to the Commiſſioners, and the reſt of the Miniſters; and he was alſo tryed by perſonal examination before the Commiſſioners, this alſo is true.
3. That he was by the Propagators and Miniſters ſent to preach at Hexam, and by an Order under the Commiſſioners hands, as other Miniſters have, and that without the leaſt taking notice of his being ſent out by the Church at London. Theſe things are ſo clear, that himſelf cannot, and no man will with any face deny it. Now how Mr. Tillam dares call this a falſe Charge, and ſo accuſe the whole Church at Newcaſtle, for ſaying that which ſo many know to be true, I much wonder; for I muſt in this particular clear the Church, and deeply blame him.
And for his ſaying he can ſhew my Letter to vindicate him in this, my Anſwer is, I known not how he may alter the words, or invert the ſenſe, but I here challenge him to produce ſuch a Letter from my hand as contradicts what I have here written, and I'll bear the blame; but he hath abuſed the Church and me, the Lord give him repentance. The truth of theſe things I affirm on my perſonal knowledge, and ſubſcribe my name,
Tho. Weld.
Thirdly, he not onelyonly abuſeth particular perſons, Mr. Weld, Mr. Hammond, Mr. Eaton, Hugh Prichard, &c. but he lets fly againſt whole Churches, as the Church of Wrexam, which he accuſes of excisſive pride, groſs errour, envy at his perſon, prophaneſſe, ſtrange diſorder about Baptiſm, and many other enormities among them, pag. 9, 10. And the Church at Newcaſtle, they are a company of rigid ones, falſe accuſers, violent, pag. 19, 20. And the Church at London, they deal irregularly, and hastily withdraw without giving him warning; they will not hear the truth, though not abundantly teſtified. So that their cenſure is null and void. Thus he proceeds to rage, and fight, and teare, and (like the drunken man in the Proverbs) to caſt fire-brands at all that ſtand in his way. Anſwer all his folly I will not, but this.
Firſt: We have neither allowance from the Word or from Reaſon to beleeve one word of all theſe allegations againſt ſo many godly men; where is the mouth of two or three witneſſes? And if againſt an Elder onelyonly without two or three witneſſes wee muſt not receive one accuſation, how dare we receive theſe, ſo manifold, deep, and hideous accuſations againſt whole Churches and Elders too? The Accuſer alſo being found no competent witneſſe, being in his hot blood, in a way of recrimination, and a known lyar, as hath been proved; therefore if he ſhould ſay ten times as much, it is all nothing without further proof.
Secondly: What hee doth ſay againſt thoſe Churches, eſpecially that of Wrexam, is but a proclaiming his malice and ignorance in Church-diſcipline: For,
1. He ſpends many words to declare, he was not excommunicate out of the Church of Wrexam, but that he went out of himſelf, and proclaimed himſelf none of theirs. But let me ask this knowing man, if he ever learned from Chriſt, that a Member, when the Church is dealing with him, in order to a Cenſure, and he ſeeing the blow a comming, to award it off, withdraws himſelf, ſaying, he rejects the Church, and diſclaims them, and ſo they proceed againſt him for contempt, whether (I ſay) ſuch a one is not juſtly Excommunicate, and whether ſuch a cenſure be not a reall and lawfull Cenſure? elſe any man, juſt before the ſentence is denounced may withdraw, and ſo no man living need be Excommunicated; and then it will follow, Chriſt ordained that Cenſure in vain; yet in this ſilly, ſinfull ſhift he pleaſes himſelf, and deludes Babes with this pretence.
Object. Yea, but they are a very corrupt Church, and therefore their Cenſure is contemptible.
Anſw. 1. As before was ſaid, we dare not beleeve one word of all he ſaith out of Gods way.
2. If this that you ſay had been true, is this the way for you to reject them, and Excommunicate your ſelf? No, you ſhould firſt have cleared your ſelf of thoſe groſs things laid to your own charge.
Secondly, humbly, and with all meckneſs have preſented their diſorders to their conſideration.
3. You ſhould have endeavoured to convince them.
4. And have waited with patience, if peradventure God would at any time have given them repentance. And then,
5. Deſired leave to referre the matter to other Elders and Churches, who might without prejudice, or partiality have weighed the ſtrength of what you alledged againſt them; and after all to have deſired leave in all humility to withdraw, in caſe no ſatisfaction could be had, and not to fling away diſorderly, when in a way of cenſure for your faults, and ſay, you renounce the Church. This is,
1. Plain Schiſm.
2. Intollerable Pride.
3. Contempt of the Church.
4. Contempt of Chriſts Ordinances, and conſequently of Chriſt himſelf the Inſtitutor of it, and (which makes all worſe) he ſtill juſtifies himſelf in all this. Beſides for a member to cut off it ſelf without conſent of the body, is a thing unnatural and monſtrous, never heard of in the Goſpel.
Secondly: He groſly abuſeth, and ſhamefully beſpattered the Church at London in ſundry particulars, but we ſee he can do no other. We ſhall obſerve but two or three things more, and conclude.
Firſt: He tells you, in a vaunt, p. 14. he had not onelyonly 80 l. per annum, but 40 l. per augmentation; but he tels you not withall, that this was before the Commiſſioners wel knew him, & that as ſoon as they ſaw his ſpirit and carriage with the ſame hands they gave him the Augmentation, they took it from him again, as judging him unworthy of it; and how that after it was gone, he crouched to the Commiſſioners, and inſinuated fawningly to ſome of the Miniſters to get it regained, but it never could, and whether it was not one great cauſe of his leaving the North, I leave to be conſidered. Truly, ſome of us well know they never ſaw the Commiſſioners more aſhamed of ſetling any man than of his ſettlement at Hexam, and reſolved for his ſake as long as they ſhould ſit, to know men better before they ſettled them, and never be ſo cheated by any mans gloſing and hypocritical pretences, as by his. But it was too late to repent after it was done.
2. He vaunts often in two or three of his Pamphlets, what a company of Saints, and precious people he had at Hexam, and how his Church flouriſhed; but tells you not of his tarrying there ſo long, that ſo few would come to hear him, that it was time to lay the key under the door, and give up.
3. He profeſſeth that he receives none to Baptiſm but ſuch as he judgeth to be pretious Saints; and yet it's proved againſt him, that he baptized ſome perſons at Stokesbey, and in Cheſhire, &c. that made no profeſſion of their faith at all; and this himſelf grants, pag. 17. How can ſuch be known to be precious Saints? and how does this accord with John Baptiſts practice, who Baptized none but ſuch as made confeſsion of their ſins, Mat. 5. or Philips practice, who requires the Eunuch to confeſs his faith, Acts 8.37? But this man (it ſeems) dares ſay any thing, or do any thing; 'tis no new thing to hear him contradicting the practice of others, or his own principles. But to what end doe I waſte Ink and Paper in anſwering him, whom I have ſo little hopes to reclaim? I will therefore turn the ſtream into another chanel, and by way of Concluſion direct my ſpeech to thoſe plain-hearted, well-meaning Chriſtians miſled by him in the Town of Colcheſter, and elſwhere.
You Colcheſter Chriſtians and others, that have lent your ears to this Seedſman of Sedition, and happily think, that in entertaining this Stranger, you have entertained an Angel of God, doe but a little view his face in this glaſs, and ſee if his countenance be like that of an Angel. Is he not here plainly convicted of boaſting, lying, ſlandering, and many other ſin? Has he not for theſe crimes been taxed by faithfull Miniſters, and cenſured by whole Churches, and is all this nothing? Can you expect a bleſſing from the God of Heaven while you harbour ſuch a one in your boſoms as he hath ſealed up under a ſpiritual judgement, with which (as a rod at his back) he ranges up and down the world, and is not humbled, but rather hardened by it? Take heed you bring not the guilt of his ſin on your own heads; For (I call God to witneſſe) 'tis not the man, but his ſin I all along ſtrike at; and a ſin both fouly practiced, and fully proved againſt him, the horrid ſin of Lying (among many other) a ſin ſo hatefull to God, Prov. 12.22. yea ſo loathſome in the very noſtrils of Nature, that among the ſavage Indians, he that told a lye thrice, was condemned to perpetual ſilence, if Aelian may be credited; this is (it ſeems by his own confeſſion in his book) the grand crime for which Mr. Tillam ſtands Excommunicate; for which I ſhall not need to judge him, two Churches having already paſſed ſentence upon him, guided (I ſuppoſe) by that rule of Chriſt, Mat. 12.34. Out of the abundance of the heart the mouth ſpeaketh; as the Phyſician looking on the ſick mans tongue, when hee ſees that foul, concludes it is worſe within.
(Chriſtians) let me deal a little with your conſciences; doe you take the word of Chriſt for your rule? How then dare you hear him that will not hear the Church? Or by what Scripture-ground can you take him for your Paſtor, whom you are to look upon as a Heathen or a Publican? And that by expreſs warrant from Chriſt himſelf, Mat. 18.17. Yea let me ask you further, how unlikely is it, that he ſhould be to you a Preacher of truth, who has been rejected by others as a venter of falſhood? Indeed what has he to doe to take Gods covenant into hismouth, hating to be reformed? And how unfit is he to be a Preacher, whom the Churches of Chriſt have judged unfit to be a Member? What Truths he has Preached among you, I know not; but if he has ſpoken to you the words of Truth and Soberneſſe, he is both much manded ſince he left the North, and miſunderſtood by ſome of eminent note in the South, who have affirmed, and will maintain it to his face, that he has dealt moſt unfaithfully in ſome of the main truths of the Goſpel, as, denying Infants to be guilty of Original ſin till they come to act ſin, and affirming, that we are not juſtified by the ſame juſtifying Faith that Luther and the firſt Reformers were juſtified by (to ſay nothing of his new Ordinances, new Sacraments, new Sabbath, that he contends for) theſe are no ſmall and petty Errours.
The good Lord open your eyes that you may ſee the evill of thoſe dangerous Principles he has ſcattered among you: And let me beſeech you, in the bowels of Chriſt (as a well-wiſher to your ſouls, though a ſtranger to your perſons) that you would take heed of being carried about with theſe divers and ſtrange doctrines, yea with any one of them: For if Satan can but draw you into one, hee will quickly lead you into all. He that ſaith yea to the Devill in a little, ſhall not ſay him nay when he pleaſeth. In the fear of God I beſeech you conſider how you will be able to look Chriſt in the face another day, when your own Conſciences will tell you, you have parted with his Truths upon the bare word of a branded Lyar. My record is on high, that I have not written theſe few lines out of envy, ſpleen, or paſſion, but out of pitty and compaſſion to your ſouls: Read all before you cenſure; compare Mr. Tillam's Pamphlet with theſe Papers, and I ſuppoſe he will be ſufficiently anſwered, and all ſober-minded Chriſtians abundantly ſatisfied.
A Catalogue of many pernicious Principles and falſe Doctrines, publiquely in the Pulpit, and elſwhere aſſerted by Mr. Tho: Tillam in the Town of Colchester.
FIrſt: That we are not juſtified by the ſame juſtifying Faith that our Forefathers were justified by.
Secondly: That Antichriſt ſhall not be deſtroyed till Christs perſonal appearing the ſecond time in the fleſh, & that whoever teacheth otherwiſe is a deluder.
Thirdly: That children are not guiltie of original ſin till they act ſin.
Fourthly: That Love-feasts, waſhing the Diſciples feet, the Holy kiſs, and Annointing the Sick with oyl, are Ordinances ſtill to be obſerved in the Churches of Chriſt.
Fifthly: That the Lord Chriſt was a Carpenter, but neither Houſe, nor Ship-Carpenter, but a Yoke-maker; to prove which he cited, Mat. 11.29.
Sixthly: That thoſe whom he layes his hands upon and bleſſes, are as really bleſſed, as thoſe whom Chriſt bleſſed when he was upon earth.
Seventhly: That Baptizing in the Name of the Eather, Son, and Holy Ghoſt, as ſo far from being the ſubſtantial form of Baptiſm, that it is ſcarce a circumſtance in Baptiſm.
Eightly: That there is none truly called to the Miniſtry, but by Viſions Dreams. Revelations, or immediately from Heaven.
Ninthly: That not any Infant-Baptiſm is of God.
Tenthly: That the Firſt day of the week is not our Chriſtian Sabbath.
Theſe things can be proved againſt him, by divers witneſſes to each.
FINIS.
End of the text · Thomas Weld, Tillams Account Examined (1657)