BAP 
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 *& PRINCETON, N. J. *" 
 
 Presented by Mr. Ssmuel Agnew of Philadelphia, Pa. 
 
 Agncw Coll. on Baptism, No. 
 
 %3<? 
 
c&;&&i&<&$''&^^ 
 
 
 gainsayerI 
 
 1 CONVINCED: 1 
 
 i or,. t 
 
 *m An Anfwer to a certain (candalous Pa-* g 
 
 2 per, fubfcribed and fent by certain {educed and ^ 
 
 2 feditbus People to a Minilier in the Countrey : |j» 
 
 4% IN WHICH I* 
 
 «t The Calling of the Miniflry of the Church of j£ 
 
 *% England, the Nature of a vifible Church, the Power of '£ 
 *§" the Magistrate under the Gofpel, the right of Tithes, with 
 *§" many other Points now incontroverfie, are briefly, fully 
 *% and plainly cleared, to thefatisfadionofthofethat 
 
 *& are wavering; alfomuchof the fpirit and many ?r 
 
 4% of the Errours of the Anabaptifts of thefe 1^ 
 
 «&. daies (who call themfelves Saints) ■§> 
 
 «| , difcovered and confuted. #*■ 
 
 *§ By T. T. Preacher of the Wofrd at Kmble in Wiltjhircj* 
 
 -& l J O H N 1. *6. ^ 
 
 Tbefe thingsbavelwrltten mt6you concerning tbofe that feduceyoa- 
 
 *?F iCor i4. 57,38. tfa*yma».thin<ibimfelftobeaPropbet,or{j>irituali,icth'ma6- Jf* 
 
 4$jb knowledge that the things that I write utnoyou.ure the commandments of the Lord. t§& 
 
 jSl, But if any be ignorant Jet bim be ignorant, %& 
 
 J^ 1 Tim 6. $,4, 5. // any man teach othrlbife, and confer lot to wholfome words, 9^ 
 
 *% even the wordi oj our Lord lefts Cbrift t and to the dnclrine which is according to ~W^ 
 
 "€* godtiwjfes "JP 
 
 4$L He u proud knowing votbingjmt doting about queftions } ani (h'fes of words jwierc ■§> 
 
 £ ojcometbemy^ftri.e.railings^vilfurmijingf, s^ 
 
 *g Pervtrfe dijputings of wen oj corrupt mindes ,and bftitute of the truth, fuppofing 1 
 
 <|r that gain itgodlinejfe t From fuib withdraw tbyfelf* "?& 
 
 *J I O N. T> O N, 
 
 Printed for Tho, Vnderhill at the Bible in Woodftxeet. 1649. 1? 
 
we 
 
 •*§»* *£*» «$U vj» <-f> «^> «<£« *^w •>£» *£»* 4>>» *<p* *£j *jk» t## v0# *j» «$» «$• «$> Ij»* 
 
 T O 
 the Inhabitants of the Town of 
 
 C I <KE *CC E s ?-E % 
 
 Grace , Mercy, Peace and Love be mulriplkcl^ 
 
 through the knowledge of God and 
 our Lord Jefus Chrift. 
 
 % 
 
 Beloved t 
 
 Hefe ate the lift and perillcm times which the ApoSle fpeaks of, where- *Ti 
 in men do abound in all clocked corruptions, having a form ar d *» J< 
 fl-.e.v of gudlineflr, but denying the trutn and power of it: many 
 giveChntt but luaM kiffc, frying, Hail Gofpel, but doe betray it. 
 There is a Stylla ana Chatibdii, two gulfs that are almoft full to the 
 brim of the ovoud of fouls: On one bind ignorance, impiety, pro» 
 phanefle, drunkcnntflV, chambering aad wantennefie, ftrife and envy, 
 &c» Thefe open vices (like a fliud) carry d^wn to hell multitudes of fouls ; on the 
 other hand there is a snore lubtle device of Satan, whereby many thcu r ands are deftroi. 
 ed, hcrcfies, errours, blafphemies, fchifms, under the colour of truth and more then 
 ordinary devotion, eat !<kc agangrecnand canker, and run like a plague from city to 
 city, town to tow', familv to family, perfon to perfon. to the overfprcading of the '^ 
 whole land, and th it without any remedy. Now the lotTe of fo many thoufand fouls, 
 which prophanefle and crrours do daily deilroy, will cry for j > 'gement to heaven 
 ag">inlt thoie who life not all their endeavours to flop thefe mikrhiefs, and t^ apply 
 what remedy liesin them to thefe heavy evils : Thole mthc Hue that r i,ard it nor, 
 mav in due time finde the cjvill income lence of the toleration of, or conniving attlute 
 things ; But the Lord forbid th.it ary of tin Lords Watchmen % uld be G-slJ os in thi«, 
 to care for none of thefe thing*, thac the lofle of foul* £n J thefi >uri.fhV"g o» S«ta»t k<iW 
 domeihould not touch their he ;rts. For my own pan T mult f run fly conkflc, 1 afti 
 focontcious to my filf of my many wants and lufirmiti'es, tint I v a* Very willing tt 
 content my (tlf to approve my do£J me to God, and the confeiences of nfy'dear, people 
 committed tome (tor whom I daily "<e£gc of the Lor d that be would pr< feiVe them, 
 as ( bleft be his holy Name ) he hath done hitht-rto from the infection of theh rimes;) 
 Butbeirg invited by your pious, painfull, worthy and fathtu : l Mil) (1 r, and by in my 
 ofyouto beft"»wmvpams fomerimrs amongft y u on your lecture d •j > leoalJ nor re» 
 fufe. Andbein^ v.t; knlulennd jppreheulivc of your peiill, by reafoa of fome tb/e 
 
 A a are 
 
The Epiflle 'Dedicatory* 
 
 ate crept in amor.gftyouj and have already drawn away fame of your town from your 
 Minifter, and indeed (as appears in their following paper which you may hereafter 
 reade ) from Mmiltry and publike Ordinances, I could not but doe what did lie in the 
 fathom of my power, to prevent the imminent danger of your fouls, by endeavouring 
 todtfeoverfome of their deceits. I endeavoured (with what clearnefle I was able,) 
 to fpeak a word m fcafon to every foul, and to hold forth to you from the Lamps of 
 the Word, fomcries or" divine light for your direction in thefc dark and mifty daies, 
 wherein 'tis as hard for many poor fouls to findeout duty as to vanquiili difficulty. 
 You were my witnefie3 (with God) that I delivered r.otbing but the words of truth 
 and foberneife; but 'tis hard for whoforne defhines and feafonable reproofs t© finde 
 an open and obedient tar in thefe daies, wherein there are fo many itching ears abroad, 
 fot you may reade in the following paper fent to me, how many have charged me, 
 which rayling, faction, (edition, &c, ( and yet I am eonKdent molt of them never heard 
 mein thofe Sermon* : ) But had the raper charged or afper<ed me only, I fhould have 
 endeavoured with patience and lilence, to have put up any thing, but finding the truth 
 fo charged as you fh.ill tT'de itin their paper by them, I thought it might be my fiane 
 to be filent, and tofic down and not contend for that. Therefore Iw-ss willing to 
 let pen to paper, and to tike a little pains to vindicate and clear both the truth and my 
 felf, from thofe falfc aiperfions and fcandalscafl upon it and me: Iwss rclolved to 
 havefent ihtm inmy anlwer in writmgonly pfivately, and the Lord knows how un- 
 willing I was to appear in publick : but being overperfwaded by many godly judici- 
 ous friends and brethren ('who had the perudll both of their paper and my aniwer ) 
 that the publifhi.igofit might conduce much to the clearing of the truth to many poor 
 fons, who are in thefe d^ies miferably pufbd by feducersin the things herein objected 
 againftus andanfwered, to the glory of God, and the good of /he Church of Chnft, 
 in directing and informing fome, convincing otlurs, and pulling others out of the 
 fnarcs of Satan, in which they by captive, being ("IfayJ upon tbefe grounds impor- 
 tuned by them, I c uld not deny the printing of it ; Andifitmay {"by Godsblefliug ) 
 have any of thefe tff.tfs upon any (though fome may feoff and fcoru J yet I fhall not 
 repent thepubiifhing : Now becaufe the occafica of this work was given amongft you 
 becaufe the gainfaycrsher.in anfwered, do live among you, and are your neighbours, 
 with whom you have d ^ sly conveffe, and hereby your fouls are in much danger of being 
 infected with the tame en outs with which they are carried away fo heidlong. In 
 Cvjmp^ffion to your fouls, I defire to dedicate this my anfwer and labour to you, tor the 
 preferring of you from further infection, and enabling you to refift thofe tempters you 
 may meetwith among you. Your loving acceptance of my former pains and laboun 
 in preaching amongft yoa, aflures me that this alio will with the fame love be accepted 
 and received by you, as 'tis in leve prefented to you from me. I fhall fpeak no more 
 to you atprefent, buttbercftl fhall fpeak to God for you, that he would fanctifie all 
 means both preaching and printing, for the converting of thofe that are unconverted 
 amongft you, for the preferving thoie that ate yet found, for the recalling and refto 
 ring thofe that are gone aftray, and arefeduced to live in errour, and for the perform- 
 ing ot that good work which is begun in any ofycu, that the God of all grace would 
 
 to. make you perfect, ftablifh, (trengtben and fettle you, and preterve you by his own 
 power, through faith unto falvation : If your fouls reap any benefit by any of my poor 
 odeavours, let the Lord alone receive all the glory and praife: all that I fliali defire 
 
 •jo, of yonis that which ?as/fo earneftly defired of the Romans, Ibefeech you, Brethten, 
 for the Lord Jefus Chrift his fake, and for the love of the Spirit, thai ye ftrivs together 
 i" with 
 
To the Reader. 
 
 with me xn your praiers to God for mc. And let me be known to you, as one who/e 
 deiiref, praicrsand endeavouss have been, are, and (by Gods grace) Awll be, to ihe 
 che utmoft in my fphxar,tor the making up of the divilions that are ?*mongft ycu,and the 
 building up of your louls in your molt holy faith } Evei rcfting 
 
 The Churches and your feivant, 
 
 ( though the wcakeft and unworthiefi of all ) 
 
 in the work of the Gofpcl, 
 
 Tb. n. 
 
 To the Ttytder. 
 
 Friendly Reader ', 
 
 Eeing divine Providence bath made it my lot, and a caSinghath induced me 
 ( who am lejfe then the leaft of alt thefer vants of c h tfi ) to appear among 
 others in the cloud of publitywitnejfes to the truth oj ie{vs Chrifl, I defire 
 for thy better fatufaftion to give tbee awor dor two of the occafion of tbefe 
 fheets comi'g abroad. Who(oeve.r thou art, thou nanjl not but tyow that 
 we live in times wherein diverfitics of opinions are hlown {w\tba'd licence) 
 by the (pirit of 'en 'our over all the Land, to the great iifI)onour of God, an-: the tndavgering 
 cfmehS falvation : And that there are m*ny Simons abroad, who ( though they are but form 
 ctnrs ) doyet give out of them /'elves, that they are fome great one;, and ma y y people give 
 heedto then as totbegea> power of God: though indeed ( at? mi [aid of bu Galatians ) 
 they are but bewitcbt by them, that tbey fbould not obey the truth. By tbefe 'men the way of 
 truth it evittfp^enof, the Mini fters of 'Chrifl brought into contempt aid dejpight, tkeOrdi* . 
 nances ofGod flighted and cafl off,alltbe truths of the Gofpel miferaby invaded by tbem>and 
 the fins of thou ands poifoned and perverted Thu U eirtainly en hour oi darhjiejfe wherein 
 all farts of devils are crept out of their dc.is, aniwal\ favilijrly among*} us ; and (hinc 
 hchrimae ) O that "we couidweep tears of bloud, and f;gb to the brea'i ng if cur loins for ton : 9 
 that we couid fotiie with tfr ha^d, anl (lamp with the forf, and cry out , Alaifor thu '. that 
 there arena Orders nor A^fs made, no new Laws made, nor old Laws executed, for the re- 
 fitaining, punij'bing.preventingoftlefpreadiftgojthemoflcurfeahtrefies i etroursand blaf* 
 themes that ever belt hatcbt, er heaven or eartbbeardof 4 But i hat under a curfed ^etence 
 of conference and n'oery, our poor Church and K^r.gdomefhould be a quiet habitation for all 
 the devils in belt. Surly the'e are dates wherein tbefavh of Gods people needs ait props that 
 either praur or preaebwg, pulpit or prejfe, publilgor private in-j-rucl'siis or admq t>ichS 
 can afford then. And nothing it more neujfary in tbefe times then a jf hit oj'difierning, 
 wberely we may be eaabledto \now chaff from what, goldfrom droffi, a firpentfrom a Saint , 
 An.iibnfi from Chr'ft. ^ndfuretyij errours were fit out in their true, clear aniUycy 
 fba\e, that tbey might be feen as tbey are in tbemfelves, wiihout any difguife, their bus 
 and unmasked fact would be very uily and abominable to judicious and tn.elhgent mindes. 
 How in the efuing pages thoufbaltfinde^ Pirfl, Satan appearing at an Angel of l>ght % 
 vthilft he u in agreat foew ot zeal, railing again)} the truth, And in the anfwtr 3 tbcu bfi 
 
 A \ hit 
 
To the Reader. 
 
 >/' 
 
 fuffaed exceedingly to prevail of late w tb many, to the fuchjn^ in efmoft grievous errours { 
 The Paper which thou wilt fee here fub'cribediy no leffe then ten, being a •ad Teftimony of 
 thii ) I being directed by Providence to preach upon the latter part of the i* verfe of the i 4 
 chapter oj the Rcvebtioo, vi% Tlr>u halt cried them wmch lay they are Apoitlesand are 
 not, and baft found them Ivars. The profecutiontf the feveraU doftrines rai fed from the 
 words, fomefewed to be offended at, at if I bad preached untrubs, persecuted tie Saints 
 &c. / hearing of this offense ta^n (thou b no- e given) when Gad brought me to preach 
 am o»g them again : in my next turn Ipreacbt upon the fame text again, and publicly de- 
 fired the Congregation, that >/ I bad or Jbould deliver a*y thing, in which they if ere mot 
 futiy fathfied, that they would either {peak there, or come to me ere I went out of the town 
 aid J fjnu'd in ail love aid wiflingteffe endeacoar to (atisfie them : not one of the,? ever 
 came to ate, but continued ft ill to revile andflander me, and tbo fe truths that bad been delU 
 vered. i being en ormed oj ibis ly their worthy Minifie* M* Gregory, could Jo mleQe hut 
 write to oie ofibem. who 'eemd to be fomewbat offended, and mide open complaints to their 
 Minifter about it, which Letter I bad here in tbefirft place given you, but that i bad mo 
 copy of it, andlhnewnothowtogainitoutoftbe\rMandsa^am. But t appeal tuG&dani 
 to their own confcienes, whether it was not written in exprefftons of foberneffe % love and 
 meekneffe, and whether there wire any paffi^e in that which might j aft <y give any offence 
 to any of Gods people : I defiredbimtowbom I wrote in that Letter, to fet down under his 
 hand (feeing betejufed to come in pcrfbnto me) what or wherein the effenee was which 
 they bad ta\en, or what it was that fo much troubled them', And I tl ere eag*ged my felf to 
 endeavour a fat/ fftton, and a clearing of all their doubts to tbeutmoji of my power in a 
 living and brttbtrlyway 
 
 Thu M. Rudge (for to him I wrote ) commnicated this Letter to fome others of that 
 faclion, who (asitfeenti) betoo^ ibemfelves to one Hitudn a man who wasfo mery a 
 Stationer in London, after that (as I anetfjrmed ) a Trooper under theEarlof £fler 
 and having run through fone other imploy^ems found tbisat la// to be the ntifl likely to 
 live byinrhefe diftratlelttm s, viz. totum Preacher: A man (whtafyou may per eive 
 by the Paper ( ifitwereofhupcnntpg ) as u mot probable-, it being hu bant, writing {as 
 fomz l{now that ha.e feen it) and he being tb^-tr Teacher) too^s won the Afinifhy'of the 
 Church of En e}*^ as Anticbriftian ,upon our Cburib as no Church, denies all our pub •ike 
 Ordinances-, and goes about n>w from place topiawto draw dtfciples after him. And by the 
 way tal{evotice, ibat Th;u Vigilant Committee of Glo cite, haveapurovtdof, andpla ed 
 thismana Pafiorto a Congregation at ChaHetoaMGLocelicrirHre new Cn.-lt.iuis where 
 ' be now exerctfetb his guii.s To tbU ma* \fy ( as / aninfo-med) tbefe gainf-yer* fie. 
 tool{ tbemfelves for ajji/tance, be being at that time a d >o thu day their T^a<ber >n vrvite* 
 Hi drawtup tbe\oll)winginvettivc, a id tb ugh 'the in many things mojl he'ttfb, yet ten 
 of them fet their hands to it, aidjendit toms u wherein they de fire ay anlwer under my band* 
 Truly havirg read it, I found it fo full of malice aid bitternefie t that I was once refolved 
 to fit do<vn and to t 'ouealit , and only in private to pity . tomturn >,n I to pra*(or them, that 
 the world might not fee their madfj/l an it'o/ly Hut fame of i htm beg.n pre ently to crack 
 and to cry out A Pitt ory, ( fuptisfitg the'r ptper UtanCwerabe ) T*ey reported about the 
 Comt>ey,tha: tbevbal D.oved us to be Minifters of Antichrist, am thtt wecoud not or 
 durft not anf&er them, andjuftifie our ctHiig; Being enformed of thu by fone Gentlemen 
 ofCouttrey, Itoo^my fetf bound m confetente to fend them an an/wer, which indeed bad 
 
 (at 
 
To the Reader. 
 
 (at lift ) been in private, only to their own hands, badnot they tbemfelves fir/I proclaimed 
 itfubUkely, and had not I been overper/waded and importuu'd by fame of rny Brethren to 
 publ'fb it for tbefatisfaftiet) of all that are at pre feat in doubt oitlofe thing* here cleared 
 and the peeping fafi and confirming of tbofe who yetfland t and may be in danger of fa Uirg 
 into the fame (nam : and that which made me (omtwhat morewillingto publifb this, wot, 
 the teflimony which fomeofthofe Brethren of the Miniftry* which had the perufaU of it, 
 gave to it wider thiir bands, whicfrtbou fijilt hereafter finde. So that I may {ay as Paul 
 writing to bUGalatiats, chap, i.vcrf.». Paul an Apoftle, &c. And alitle Bethreniuhb 
 me to the Churches e/Galaria. Jn writing to them be doth not come forth fngly by b'lnfeif 
 alone, but as it wtreguzried with the company and confent *f aU bu beleevi"g and faithful/ 
 Brethren Qjafi cheat Fan'us (faith Luthei upon thephce) as if foul fbeu'd have faiJ % 
 leaft I Jbouidbe alone* ladde over and b.fides my fetfafi tbt Brethren which write this 
 Efiftle at well at I, andbear witnejfc with me, that my doilrine u true, They are aff cftbe 
 fame minde, tbtythiv^ write and teach that ftlf fame things that 1 do. 
 
 So I can fay, land the Brethren with me, who tbn^, write and teach the fame things , 
 contendfor the fan.e truth which J doe, which was once delivered to the Saiits 
 
 In their Paper tboafbalt finde that tbtyftrih^e at out Church, Minifiry, M^giflracy, Or* 
 dinances, all which the Anabaptifts ofibe(etimesfiri{eat. 
 
 Jo my Anfwer, 1 defire to give thee notice that there are fome paffages concerning the 
 maintenance of Minifter s, and the right of tiths. which thou maifl finde more largely fet 
 down tnthat excellent trad of that worthy and learned D Reynolds upon the « ic' 1 * pulm, 
 out of which 1 have gathered fome flowers, the Note in the Ma'gent wi/ldrecl tb.eto the 
 Page. 
 
 Fnend, The Lot diynows that with very fad thoughts I took, upon the dfjfMion. dffe- 
 renres and i'wiftons , which are betwixt chnflians in thefe daiet, at that which psnends 
 moreevill, then a II our enemies can brag upon**, and that which fdy exvofes net only our 
 ferfons, efiates, pofterities, but that which it dear eft if all, our Aelg'ion to the bioudy 
 advantages of' ur enemies, And the Lordhjtows that the defire of ny [out in tbuworl*, is 
 not to ma^e wider cr encreafe, bat rather to compnfe our dtvifions> rather to heal then to 
 beigbtentbem, hoping that it may fo+p way conduce to the malting o L mall of he minde and 
 of one judgement, when we fhiB fee where the truth u, wblcb I have endeavoured here to 
 clear up. Reade tberefot e andfearcb the > iriptu e, whether tbefe things are fo or no, defpife 
 not the wea\endcavourt of thy brother, that de fires only in tlii Godiglo y and thy geod, but 
 prove a fl thugs t and bold f aft that which isgooj, abjlain from all appearance of evill : An I 
 JprayGod'hat tksLordlejutChrijf, who u the Ifght if the world, the miming far. tlewc 
 the truth, and the life, would clia* up allow dar^neffe, ondfhewatl bu people the way and the 
 truth, guide them in it, and bring them at lafi to life and light tt email, A men. 
 
 Taine T t T. 
 
 We have read this enfuing Anfwer, and finde ft fo full io every piniubr in the 
 Charge, clearing lu many m3teriall point* now in eofftrevvrfie, tfct vw jui>e 
 the publifiiing of it may be very btneficiall to tbeCtiurcb cf God. 
 
 Alexander Gregory Mfniftjr of C\rer)cefltr t 
 William Edwards Minifter ni Teibury, 
 Richard B r i t r a * Minifter of Bifiey, 
 William Hall Minifter of Aveniny, 
 Richard Hall Minifter of Bivtrfi'on. 
 
(x) 
 
 
 Ccording to your dei're we have prefcnted you the particulars of thofc 
 things which we could net but much difhke, except we iuould be like 
 many now in cur daifcSy meet time-fervers and men pleafers, and fo 
 prove peifidious to our principles and profeflions , and make (hip. 
 wrack of faith and a good confeience , and betray cur frecdomes 
 into the hands ctour bloud-thirlty adversaries that hath lon^ fouoht 
 cut downfall, 
 
 Firft therefore, We cannot but diflike with your praying a"nd prating againft thofe. 
 which formerly you have both praied and preached up ( which p- clears you meer wea, 
 ther«cocks) they definng nothing but truth and juftice may take plice/and our (al- 
 moft loft ) frecdomes may be repaired, which, hath been earned y endeavoured by a 
 corrupt Magiftracy and NSiniftry to deprive us of, for the recovery whercor, our ever 
 to be admired Jehovah hath raifed up a poor defpifed ( yet gallant godly ) Army, Who 
 hath faithfully ventured their lives, and God hath crowned their labours with good 
 fucceffe, for which good fervice, yoa «id the whole Kingdome are bound to pray for 
 ( not againft) them, and we uuft while we have life, we dull own rhem and ftani 
 by them, with heart, band and tongue againft all their inveterate and imbijtered ad« 
 verfarics, fo long as they ftand for truth and juftice, as now they doe. 
 
 Secondly, We diflike the mis applications ( as indeed is your common prafHce, 
 whereby youleade people in dark paths ) of that expreflion [ tlehae are rifen ub againft 
 the honourable ] who do you mean by bale ? and who by honour able ? this Riddle wants 
 an Interpreter, thefe are but bals of wildc-fire to fee the Kingdome frefh on fire, and to 
 fill the hearts of the fons of Belial with dishonourable thoughts cf the Kingdoms Wor- 
 thies in the Army. But if truth may take place with our time-fcrving generation, who 
 are bafe, but fuch who are content to be bafely cheated out of all their priviledges, 
 fpirituall and temporall, by a few fine empty notions, who bafely betray the lives and 
 liberties of themfclves and pofterities for prefent fhadows? who are bafe, but fuch as 
 bafely filfifie and betray the truftrepofed in them, but fuch asfeektheis own advance- 
 ment by a Kingdomearaine ? And who honourable , but fuch that venture their lives 
 rather then they and theirs fhould be vaflels to the bafe wits of any, though never fo 
 great ? Is not that honourable fervice to bring Delinquents to puuifhment, fuch Vipers 
 that would eat out the heart of our liberties, which is as dear as our lives (which the 
 Army only dath) Doth not the Scripture declare, thn Righteoujhejfe exalts aNation, 
 but what fhallwe (ay to this gainfaying generation, or generation of gainfaiers / who 
 Will not underftand, may it not be truly faid to them, as Chrift faid to Sicodemv*. Art 
 thoua Rulerinlfraelfanifinoweftnot thefe thtvgsi or rather as Chrift faidto (Teeing) 
 blmde Pharifees that fin open-eyed, M.^.laft. If you were blink, youfboulJ have ~ko 
 finite, but ww you fay , we fee , therefore your finne reraaineth : and this we fear is your 
 condirion, becaufe we cannot but remember carriage and lealfor thofqwho you now 
 condemn. Oh 1 what pains wasfper.t in their behalf, what praicrs was put up for them, 
 
 whac 
 
(i) 
 
 what commendations of tlum,as they being the only preps and jtllari of the Ku>gdome. 
 What f all this buried in the grave of obliytonlall ihtle I ut (hadows and outfjdt s ? are all 
 thefe glittering and glot ious ap pearancc s fet in an ohlcure cloud of perpetual! dat kneil« * 
 what's the reafon of this * have thefe worthies fallen from thur taunt ullne£e ? No, 
 no, but we know the caufe from the mouth ofone of your own faflion, who being 
 demanded why be f orfook the godly* and took part with enemies to truth and godlineffe, 
 whom they formerly fpake againft, aafwer was made, becaufe they would uphold their 
 Miniftry, fit props indeed to uphold the Miniftry of Antichrift, tut not of the Mini- 
 ficrs of Chriil, thus we fee the bafe ends men have, even the iteming beft of men, and 
 truly if this be not to fhut the eyes, we know not what is, and though God hath owned 
 and honoured this Army, having done mighty things by them, yet tor all that many are 
 like the Pharifees, that though they faw the mighty works of Lbrift, yet perfecuted him, 
 fo this pur* blinde generation, they will not lee, thty will not take notice of the handot 
 God,buc would rather have no deliverance at all, then it fhould come by fuch infhuments. 
 who are termed by the enemies of truth Sectaries. . 
 
 Thirdly, That the Lord would bring the King out of the hands of thofe that did re- 
 train him, what was this but a flroaking the Malignants on the bread, and (till to make 
 the Army odious, in the eyes of your ignorant and Gmplc deluded ones, who can turn 
 with the times as well as your (elves? But we had thought the L«rd had rtfhained him, 
 fuchpraiers demonftrate more zeal thin knowledge, more fiefh then fpiiit, whenas the 
 Kiagdomehath differed fo much already by him, to the almoft deftroying of it, yet he 
 mull up again without all contradiction to make a totall end thereof, as it there had not 
 been bloud enough fhed already. But was there no felf ends in this your deiire ? was it 
 not becaufe you knew he had agreed to fettle Presbyteriall government ? certainly this 
 was one chief moving caafr, for formerly none more enemies then your felves in cxpreffi- 
 ons, but were you net quite blinde you might know all the King would have done, was 
 but for felf cnds,as well as you,and when his own turn was ferved, you as well as others 
 fhould have foon had a turn too, except you would have turned Epifcopall, audio for- 
 fworn your felves, as we fear many would have done as Well as formerly, especially noc 
 hying down their cals from the Bifhops (though fworn againft themj but have an Ordi- 
 nance of Parliament to prove their call from them valid ; Oh abominable hypocrifie ! 
 
 Fourthly, That the Lord would take the fword out of the hands of thofe in whofc 
 hands it now was; And why 1 pray ? what, becaufe they have done the Kingdome fuch 
 faithfull fervice to deflroy the vipers thereof fandinto whofe hands would you have it 
 pnt /that (through the goodnefle of God) could manage it better to the Kingdomes ad- 
 vantage: we cannot cohcei ve fuch praiers proceed from the (pint of God,but from theipi* 
 rit of envy,3all and bitterncfie, pretend what you pleafe. 
 
 Fifthly, We cannot but wonder at that abominable afTertion and falfe afperfion hinted 
 in your expreffions, as if the Army would down with truth, with government and faith- 
 full Mimfters, and fet up falfe Apoftks : I am fure faithfull and'true Minifters fhould be 
 no falfe accufcrs (if the Scriptures be true) that being one chief vifible mark of deceivers, 
 to be falfe accufers,upon meer furmiz^s and gtoundlefk jealoulies.without any pruof,an4 
 fo to be fierce.defpifers of thofe that aire good, and have mens perrons in admiration, bu,c 
 becaufe of advantage: arc thefe fymtomes of true Mirufters,but wc conceive none are true 
 Minifters in your account, but fuch as come by ftate.approbation, and have their call iV 
 the Bifhops, and they from the Pope, for fuch is yours if we miftake not. But f >*' ot J l xa 
 your aecufation is appears to *ll the world ("that are not biafed by felf ip**ney Hand fet 
 their printed papers and conftant practices, hy which it evidently *" ttut» a 
 
(1) 
 
 truth, jufticc, government and Cofpel.Miniftry, and have given tbe teflimony thereof 
 With their lives in their hands. 
 
 Sixthly, We diflike not your leal in preaching againft crrours, herefies and hcreticks, 
 but thatyou take not a Gofpel way to convince and reprove them: As firft, by the word 
 to prove tbem fuch, fecondly, By the fame rule to reprove tbcm end then eaft them out, 
 if you are a Church of Chrift, which it you arc, we wonder at your great diforder. We 
 own and acknowledge there are etrours and herefies, yea, and that in abundance, eten to 
 the overfpieading of the land as the frogs oiEgfpt 3 tkit is not ftrange to us,for we are very 
 well acquainted with their croking (in every corner of the Kmgdome) againft the truth 
 and prottflors thereof, who are accounted by thofe vermin, thetroublers of th< State 
 and the peftilent fellows in the Nation, bec3ufe but a few, being poor, defpifed people, 
 not having the worldly powers to fide with ( but againft) them, wh ich alwaics made the 
 falfc Prophets ( which was alwaies more in number then the true) like thofe frogs creep 
 into the Kings chambers and Councels toinfec"t the whole land with their flench (to 
 wir,tbeirpoifonous doctrir.e)and raife perfection (by thofc worldly and (ecular powers) 
 againft tbe godly to death or baniihment, witnefle tbe late endeavours and defires of 
 the Presby tenall Minifters : And it is no new thing to have great Numbers of grear, able, 
 learned, worldly wife and feeming godly men, to perfecutc rhe Saints and power of °od • 
 lineflr,3nd that under the fairtft fpecics and pretences as poffiblc, as the Priefts againft 
 
 Shrift, condemning him for a blafphemer, By our law he ought to die, and fo Stephen, 
 ey ran upon him and flopped their ears, (ft (gre at zeal) and fo Paul in the time of hit 
 Ignorance, thought he had done God good fervice, to bale the Saints to prifon, and pul- 
 ling them out ot tbe houfes where they met (which fome have a minde to now as well as 
 then) and fo when they perfecuted Faul t the pretence was for the Law and the temple : if 
 men wsre not willfully blindc, they might behold the very fame practice in our age, but 
 this is the mifery, men are not acquainted with the working of the myftery of iniquity, 
 for if they were, they would never be fuch iitfts to tiraeferving, felf- Iceking men, who 
 only feek their gain from their quarters, and thofe that will not put into their mouths, 
 they will raife war againft them, which doth evidently appear in your flighting and ap- 
 proaching thofe who formerly you rejoiced in, but now are accounted by you the Sectaries 
 and troublcrjof the State, though blefled be God, you have nothing againft them, but 
 tbe cafe of "Daniel, concerning the law of our God, and will not now be lee ve as you be* 
 Keve, and put into your mouths to feed us with untruths, and therefore now difown us : 
 And on the contrary own, embrace and bug in your bofomes thofe openly wicked and 
 prophane, which formerly you profeft your felves ftr angers to,and were you true Minifters 
 of Chiift, andhad regard to his commands, you durft not admit fuch to the holy things 
 of God,which is only the childrens bread, much lefle preflc others to fjn,to partake with 
 fuch : thefe fymtomes fhew what difeafe you are fick of, and the Lord only know* what 
 pbyfiek to admimfter to cure your diftemper. 
 
 Seventhly, Whereas you cry out againft wolves amongft us in ffceeps cloathing, otr 
 earneft dtfire is that fuch might be brought to light, that we might know them and avoid 
 fbcra : But we fear in the uy all it will appear fome that would be thought true Apoftl«s 
 will prove falfe, and fo muft and ought to be avoided as the moft defperate enemies to the 
 truth and profcfTors thereof, which is the reafon they are afraid to come to the light, left 
 they fhould be difcovered to their own lhame, and therefore have gained Orders from 
 Authority, t'h3t none muft queftion what they fay in publick, and be fure they will never 
 meet in private, fo they will avoid all occafions to be queftioncd, therefore let all the wife 
 of bean )«*8«who is afraid of light. 
 
 ^ Eighthly, 
 
f4; 
 
 Sightly, \Vc diflike yoac Babylonifh confufion, in making no difference between the 
 Church and the world hut jumble them together contrary to the rmnde of God in Scri- 
 ptures, and the clear practice of Chrift and his Apoftles. 
 
 Ninthly, We cannot but diflikc and difown your crying againft and accofing perfons 
 for oycrchrowers of publike Ordinances, and neither declare the perfons who, or 
 manner how: and though it hath been offered by fome amongftus, to vindicate the true 
 life cf Ordinances, according to primitive inftitution againft the abufers thereof, 
 yet could not yet prevail with your patty to give a meeting to try it by the light 
 of Gods word} and now again we (hall offer to you on our behalf, that when you 
 will appoint any convenient time, we dull cheerfully give you the meeting , to 
 clear the truth from all falfe pracJiles and innovations of men, and we queftion not 
 but we (hall make it plainly appear by the werd of God, that we maintain in doa 
 etrine the truth of Ordinances, and if God (hall draw us forth, (hall be as willing 
 to pra&ife, and we dc'Jre to acknowledge cur former evil! practice, and to be afham- 
 ed and confounded for all our former abominations, in the abufe of the precious Ordi- 
 nances of Jefus Chrift, not only as we were Atbicfticall, Papifticall, Prelaticall, but alfo 
 Presbytcri li, both in doctrine and difcipline contrary to Chrifts inftitution. 
 
 Tenthly, Wc cannot but difown your crying down all opinions befide your own, and 
 fpend all the heat of your blinde zeal againft others, and yet none againft your felves 
 or own faction, which are asdefperate and damnable in their opinions and pra&itet 
 as any whatfoever, as many and molt of your own cloth and calling being Malig- 
 nant*, Prelaticall, drunkards, fwearers, ly3rs (and that openly in Pulpits (witneffe 
 "Dry Baptiftn) to the ihamc of your Mi-niftryj and all manner of prophancfTe, it is 
 fit you ihould fpend fome of the heat and fire of your zeal to refine your felve* t 
 and fome of the fire and fait of Gods word caft upon your felves, to feafon that 
 unfayorineffe thatvifibly proceeds from you; furely we (hould much queftion the 
 skill of thefe Phyficiani, that are full of filthy [ores and ulcers, aud yet profefle to 
 cute them ia others, and be loath to truft the gardiner to cut and prune our Orchards, 
 that knows not how to doe his own: and therefore remember the words of Chrift 
 to the Scribes and Pharifees, Te hypocrites ft 'ft full out the beam tut of your own eye, and 
 then fb all you fee clearly the note that u in thy brother r, and whom are you moft againft 
 now, hutthofe that are moft confcicncious, and thofe that are moft prophaneare now 
 your fpeciall friends: Oh ! that the Lord would help you to be more againft prephnntfle 
 in your felves and others, and leffe againft circumftantials fo they do not oppofe the truth 
 and power of godlineflc. 
 
 Eleventhly, We cannot but diflike your dtfowning the Saints, meeting to commu- 
 nicate each to other of the things of God , being as clear a command of Chrift 
 under the Gofpel as any other, but you difcountenance the practice, not coming your 
 felves, but hindering others as much as in you lies , that you might keep them in 
 blindencfle and ignoraace,that being a fpeciall (through grace) appointed for the increafe 
 of grace and knowledge, having liberty there (jsweou^htellcwhcre) toreafon out the 
 truth, 
 
 Twelftbly, We cannot but wonder at your contradictions, in that you would 
 make the world beleeve, as if yon were like to fuftcr the loffe of all, and be brought 
 to prifons, nay ftakes for your confidences, by the Sectaries fas you term the m) and 
 yet condemn them at the fame time, for endeavouring a prodigious toleration of all 
 Religions, what a ftrange contradiction is here,orwotfe which will be that you are of 
 no Religion, and lo not to be tolerated by them, which indeed is true, being but 
 
 Bt mecr 
 
(?) 
 
 leitci hodg.podg made up of *U, Ukc the Turks Alcoran of Heathenifme, In p«r- 
 nittnng meer Atheifls and prophane to be membrrs of your Church, and partakers 
 of thefeals m your worfhip , of lew'tfl) tithes and oblations, of Popijb Ordination 
 and ceremonies, of Epifcopatt pomp, pride and avarice : But as for toleration of thefe 
 or any or thefe, we abhorre in our felves or others, or any thing elfe contrary to found 
 doctrine, nnd that not only in word butpraftice, for which we are cried out againft 
 for hereticks,for when our practice was prophaneffe or at beft formality, we were own- 
 ed and efteemed by you for very good Chriftims and fit communicants, but now the 
 Lord having difcovered our finfull folly whereby we now defire to practife that in 
 power which before we had only in (hew, now we are accufed and condemned by 
 the propbane world, be£au r e we will not neither dare torunne in the fameexceffe of 
 riot with them, and 3lfo of the camall Church or ^Church in the letter, beeaule we de- 
 fire to walk in the fpirit and true fpirituill wcrfhip, according to the mindeof God, 
 revealed, but we can in this clear our felves in the prefence of God in the words 
 of Paul, that after the way which you call herefie, fo worfhip we the Cod of our 
 Fathers, beleeving all things written in the law and the Prophets, and therefore 
 are fo farre from tolerating any tvill practice or opinion willingly, that we cannot 
 but deteft all humane inventions in the worfhip of God, and /hall do our utmoft en- 
 deavour by the power of God, in the way of God to maintain the truth once deli* 
 vercd to the Saints (fo far as the Lord fhi|l difcover it to us) againft all thofe that 
 fliall oppofe theirfclves againft it, and therefore- are refolved (by the fame power 
 affiftingj if you or any other do (as you have done) or fhall vent any opinion or 
 hold any practice contrary to what is held forth in the word of God in the Simpli- 
 city of it's own fenfc and fpiritusit meaning, that you fhall hear of it, and we truft 
 God will give us fo much courage and boldncfsto maintain the truth by found do- 
 ctrine, as to convince all gainfayers (though never fo Sophifticall ) that we (hall not 
 need to ufe(is fome do) indirect m°ans as ftirring up the Magiftr<»te againft them 
 there being no footfteps for fuch practice in the Gofpel to maintain the truth, but is 
 the way of Anti-Chrift to fet up his Kmgdome, Rev. i$« 7, if, 16. but the Saints 
 overcome the devil and his inftruments bythebloud of the lamb, and by the word of 
 their teftimony, Rev ifc'i 1. But we fear that many that cry out againft toleration, feek 
 to have tolerated thofe pcrfbns, whole principles and opinions are moft damnable and 
 definitive to all true religion (though under the name of Ortbadox) fforfo thePapifts 
 terms theirs, and the Prelates theirs) being fuch who are time.fervers, men pleafers 
 and Srate.Rcformifts, rhat tske up Religion, but are not taken up of Reljgion,that fome- 
 times are Atheifls,. papifts,Conformifts, to all finfull, feditious, fuperftitious ceremonies, 
 as Altars, Riils, Images, bowing, cringing, Romifh Smocks, Tipets, hoods, Common 
 Praier, firft and frcond Service, and what not, that either the devil or Pope could devife, 
 or State enjoin, and now thefe are rare ReformiJfs, becaufe the State will have it fo, and 
 only thefe forfooih, who have turn'd with every winde, muft have a Toleration on all 
 hand^in all windings and turnings, times and changing*, yea, though they Were fo xea« 
 loufly cirried on in alkhefe humane traditionSjthat whofoever would not conform there- 
 join all of th:m, (;h/">agh theirconfeience wss never fo againft them) fhoyld 6e toffed un 
 and down and tormented by the BiQjop*.( your reverend Patrons)Beaglcs, who would 
 worry, trouble and vex them, being firft fet on by their vain time-ferving teachers, who 
 would threaten and fear rhem,to the wounding of many poor fouls,and forcing them to fin 
 againft their weak confcience,and now thefe rime.fcrving teachers have learnt the word of 
 coonnnd [F<re sbwr]*ad arc as jealous on the C3ntrary,fo long as the $, year of Presby- 
 
 teriall 
 
(*) 
 
 ttthll itrahmtm ffialllaft, if To long lived, and die ncVefa furfet in too hotlfpur. 
 fuine the deftrudion cf tbe Indeper-dant Army ( Co called) and fo tun themfilves quite 
 out or bre3tb, and then if tide turn again, the lame power that bid Face clout may esfily 
 reduce them with [ Asjtu were ] for all their now great bragging and bigh refolutions, 
 who faid as much before, nay, were fworn to maintain Epifcopacy with Et cxtera : who 
 would truft fuch perfidious men, who will beany thing, nay nothing, for a little honour 
 and pelf, though under the faireft fpecies and pretences of piety, pittyand love to the 
 fools of ihe people? when alas J nothing lefle in your practice, witneffe ycur want of care 
 toward them,(o you get your penny, your pay (being hirelings) you care for no more, 
 witnefle your going from place to place, if you c3n but have a lawfull call, which is jo. or 
 ao, pound per annum more in another place: And aim! the greateft work you do, is to 
 preach i.or j.pickcand pen'd Sermons a week (and them over and over,) and rail againft 
 the Sectaries, and oh ! fuch an one is cried up as a very rare, zealous, good Church»raan, 
 and made the only Oracle, and this is the brave watching over the flock : Is this going 
 from houfe to houfe ? Is this meeting to exhort and comfort each ether ? Was this all the 
 Apoftles and difciples cfChrift did,ro bependupin adofet j«or4-daiesinthe week, 
 or as tome to lie at the Ale-houfefo long? Oh fad age .' when the leaders of the pc©* 
 pie fhall caufe them to erre, fee what the Lord faith of fuch falfe Prophets, Jer.ij. 
 11,14,15,16.17, u,ra,t6, 27,18,30,^1,31. And certainly, fhculd we fee the down- 
 fall of your means, we fhould foon behold the downfall of your Miniftry; that being 
 the grand prop thereof, and therefore r3therthen you will truft God for your mainte- 
 nance, you will take (nay force) the legall maintenance of Tithesfroni the people, which 
 was only given to the Ptiefts binder the Law for their fervice, the reafon wbyitwasgi. 
 ven, was, becaufc they had no inheritance among their Brethren, they being one of the 
 ten Tribes, which they took only of their Brethien, and that not by compulfion: But 
 there is noequiliry that our Priefts fhould have it, Firft, becaufe jheyare not a hundred 
 part of the people, Secondly, becaufe they have temporal! inheritance among their Bre- 
 thren, thofe Priefts had bur the tenth of^heencreafe, ours of poor mens labours, the 
 Priefts under the Law were not fo covetous as ours, for they gave one tenth to the Lord, 
 eat one part with thofe that paid them, and the reft was laid up for the poor and flrangers, 
 and therefore were to have ftore-hcufes for that purpofc,but ours gee all to themfeives and 
 in ftead of bringing into the ftore.houfes for the poor and fti anger?-, they cry out to bring, 
 into their ftore«houfes,and for that purpofe abufe that place in Mai J. 1 o. vvhkh was law- 
 full then but not now: Chrift having put an end to the Priefthood, hsth aifo changed 
 the Law, Heb>7' which was tithes, therefore to take tithes under the Gofpel, there bting. 
 not the lcaft fyllable f»r it (the Apoftles never owning it) is abominable herefie ( though, 
 not mentioned in the book of Herefet) and a denying C hrift come m the fleflu and cer- 
 tainly wereycu not wilfully blmde you might fee God blafling them, for it is remark- 
 able that fcarce any of your Pofierity comes to any thing, but are generally mif rable, 
 you call your fclves the Tribe of Levi, that you might ha~e Tithes, but fhould one call 
 you Jews, you would not own ir, though in that ynunr; Jcwifb, rbcueb none cf the 
 twelve Tribes, indeed you may be called Gid t becaufe there is n Troop of you, though 
 nota Tribe; thusyou nry plainly fee upon what your Miniltry ftands, take away yetir 
 honour and me 3ns, and your gifts are taken away, you cannot live by fifhioe, by carch. 
 ingof men, you cannot hv« by Tent malnng and preaching the GofpeJ, huw'thet fli «Id 
 you have time to tumble over the Fathers, but PauUibowed with his hands, and w 1 u- 
 ed both forbackand billy, yetwes norwantingin preaching the Gcfpel, but for I th t 
 wo be to him if heprcachtnot the Gofpel, the reafon is bccau!e he received hisofftcj ' « 
 eift, and tberefcrc having freely received he fret.lv oavc, bat ochirs^^ — * 'ffleirs f-y 
 
(■}) 
 
 "ade, by ftudy, and therefore muft make the msft ofthetf wate leaft they be lofert. 
 
 And although you ftrikeat the foundation of truth ( at he that it Spiritual 1 may eafify 
 difcern ) yet you have IcarnM fo much Sophiftry ( not being at the preaicus fountains for 
 nothing) to cloath your expreffijns with fuch virgin like appearances, as if nothing leflc 
 then thedeai minde of God, wbereby you deceive the hearts of tbeiimple, and were it 
 poffible would deceive the very eie£t, having that are to make them look every way like 
 lata F aces ^nd therefore unlefle we can unmask all thofe appearances and various forms 
 in which you appear,we (hall lofe all our hbourjwe have therefore need of tbewifdomof 
 God f which wc beg of the Lord,) to difcover the depths cf Satan: deceipts and wilesj but 
 the Lord that hath begun to unvail, uncover, unmask, uncloath a ad difmantle you, will 
 do U fully, which will Shortly tread Satan under foot j and the Lord that bath begun to 
 open the eyes of his people will do it clearly, wbcr«by tbtj (hall cake up nothing of 
 truft more, but will try all things, and hold only that which is good : And though we 
 have been like Baalamt Alfe, to carry the falfe Prophets on our Shoulders, adoring them 
 as little gods, giving them the title of Divines, though neverfo wicked, but now the 
 Lord having opened our eyes we dare not go forward in that practice, although for the 
 fame you are ready to run us through with the fword of reproach, and had you the fword 
 of the Magiftrate in your hands (as was your hopes ) you would have even i lain us be, 
 caufe we would not obey you rather then God. 
 
 And Oh .' what a fad age are we fallen into, that civill carriage Should be accounted 
 as fymptomcsof hcrefic, nay the practice and carriage- of Chrift and his Apoftles, which 
 was to be gentle,meek and courteous, being commanded by Chrift to be fo, to ne meek 
 gentlc,and to entreat,and fuch was their carriage as * Car- mo* we befeech you, be recon- 
 ciled to God,&c.& eh. i o i. We befeech you By the meckneff* and gentlenefle of C hrift, 
 and fo Pb 4. Let your moderation be known to all men,walkas Brethren . what more fre- 
 quent in the new Teftament then fuch expreflions,and hath been frequently ufed by ma« 
 ny of your own faction? and yet now muft be the marks of a berctick,but furely none but 
 defperate here ticks, Oh horrible age .' that fhculd produce (uch Monfters to fcem to own 
 Chrift& preach him,yet at the fame time to condemn his practice and precept for hcrefic! 
 
 Whereas you own in words Chrift to be your Lord and M after and call your (elves his 
 Minifters, If fo, then we hope you are able to produce his Commiffion for what you do, 
 If Cbnft be your Lord, wher's his honour, and if he be your Matter, where 's your fear? 
 The falfe Prophets cry, Lord,Lord, but were not obedient, If Chrift be only your Lord, 
 and Lawgiver, how comes it that you turn and winde at every command of men? If 
 Chrift be your Lord where** his command you fhould go 7. years or more to the Vniven. 
 fity to fit your felves,and then and not before to preach, and that unlefle you do, yon muft 
 not preach, where's his command, that you fhould admit any to either feats, before they 
 can make it vifibly appear they have an intereft inChrift,nr to admit prophane drunkards, 
 fwearers,lyarsorrailerstothe Lords Supper? where hath he commanded Gofpel-Mini* 
 fters fhould take tithes, and if the people will not payihem, to force them by foits in law, 
 where's your command that after perfons are admitted members of the Church, by which 
 they have a right to all the PriviledgeS thereof, ycu muft examine them whether they be 
 tic or no, or to deny any if they rcfufe to be examined by you being members, if they are 
 nor fit, how come they members, and why notcaftout?(ure this is mecr confufion. 
 
 Whereas you fay hereticks fpread crrours without opposition, fure you muft mean your 
 Selves, who hath got the law of ycur fide not to be oppofed, let your dofirine be never fo 
 pernitioi s and falfe, but all others we fee are oppofed, or elfe the greater is your fault ( ha- 
 ving nothing elfe to do) having libertie to go into their afiemblies,which is common for 
 - all Vomers, and if any hath 3ny thing to fay they may fpealr, without fear of being puniftV 
 
(S) 
 
 ed by the Magiftrate, nay, we have often heard them dcfrre, if any have any thing again& 
 what they deliver* or that is not clear, they would fpeak, it being their liberty, only cb* 
 ferving order, to fpeak in love, and for edification, and one by one : Bat we fmell what yon 
 mean,you would no c oppole them by found do&rine, but by the fword of the Mag 1 fir a te . 
 
 And whereas you fay you love true grace,pietyandholincfs,and (hall be willing tocoa- 
 braceit ("though it comes from the bolome of the greatcft cnemyj her** a myftery wants 
 unfolding. But Gift, what do you mean by true grace ? and how iliall we know it ? but by 
 the figns thereof in oar obedience to the revealed will of God in his word : If fo, then we 
 befeech you,convince us wherein thofe amongft us you point at walk contrary in word or 
 afiion (and we are fo far perfwaded of them from experience that they will be thankfull 
 to you and blefle God for it^ It not, then yeu muft needs be convinc'r, you walk contrary 
 to your profefiion, and fo we cannot butexpeA acknowledgement and fatisfaSion from 
 you, if there be truth or ingenuity in you. Secondly, Your espicflion hints to us, that 
 true grace, piety and holinefs and you are enemies, for can it be if you have true grace, 
 that another that hath ttue grace fhould be enemies, nay, your gieatett enemy, when as 
 true grace makes of the greatcft enemies the neareft and ftrongefl friends, fure you did not 
 confider what you writ, or if you did, you fhould have d one well to explain your meaning. 
 We are grieved in our fpirits to fee and hear your flight and frothy carriage in the men- 
 tioning of Scripture, as to fay,tbat*i a nimble place, i loh. i. He that u barn of God, &c. 
 how is that more nimble, or leffe truth then any other, though a carnall and wicked heart 
 will abufe the beft things, even grace,mtrcy and love :vhat could a plaier onaftagedo 
 more, or thedevil himfelf then to abufe and mock at Scnpture?for fhame come not in pub- 
 like to act fuch lewd parts. 
 
 The Lord give you the wifdomc of his own Spirit, if you belong to him, that you may 
 own the truth as it ism Jcfus,mthe nakednefs, plainnefs and fimplieity thereof, without 
 humane mixture, or clfe all your ingenuity will little avail you, Thus having fatiified 
 your requefts, we fhall now make ours to you. 
 
 i. That you would define what hereGe is, but we hope it will be (hotter then your 
 Introduction, x . Thn you would declare what an Herctick is. 3. That you will then 
 (hew ut whether you know any fuchamongft us, that we may bewireof them. 4. That 
 you will give it us in writing under your hand, and thrtasfoon as you can. 5. That 
 what you affirm , y du prove by Scripture, and fpeak in Cbriflian language, 
 
 And then if you pleafe we might havea meeting, that ina Chtiftian and fober way 
 we might reafon out the truth in love, that many that arc in doubts may be fatisfied, er- 
 rours might be difcovered , Saints that are wavering mi'ht he eftabliihed, that love might 
 be encreafed, which is that great Gofpel-command »,and jealoufies,heart-burnings and e- 
 vil furmifings might be removed, that we might live jh love and peace: all which cohfi- 
 dered we hope will be ftrong engagements on your part, we queftioning not but to pre. 
 v ail with them : thus praying to the great Prophet oi his Church, the teacher of Ifrael, to 
 d>rec"r you, and give you a wife heart, not only to Ipeak of peace, but that you may ear- 
 neftly endeavour after it, which (hall be the earncft praicss of 
 
 Your loving friends, fo far 
 CheHteJfer, as you love the Lord Jefus. 
 
 jaa. 1648. 
 
 Thomas Cioimjact/ John Gates, 
 
 Giiit Hahdcox, Wuiiam Phiih. 
 
 Wiuiam Buna. Thomai SksppaidI 
 
 Cuu Sin SxMuBiSTErtKscN. 
 
 HftNRY ARCHIBi Ro 6 H ft SpAUks. 
 
>,. 
 
CD 
 
 The Answer* ^ \ 
 
 - yf- 
 
 Friends : 
 
 SO in chariry I call you ,(becaufe you fubfcribe your felves fo) 
 though your Paper, from the beginning to the end, be full of gall 
 and bitterneflej and favours as much as may be of that enmide, 
 which God from the beginning, did put 'twixt the feed of the wo- 
 man, and the (ccd of the Serpent. 
 
 Hiving received your Letter, and perufed it,I took it (and as Hezekiah 
 did with the reproachfull letter of Sennacherib, 2 King. 1 9.) I did fpread it 
 before the Lord, who knoweth the fecrets of all hearts, and judgeth 
 righteoufly. 
 
 And for Anftr er to it, which you defired fpeedily, in that I have been 
 thus long' about it, I mult fay as Paul did to his Tbejfalonianf, lThejf.2. 18. 
 I would have etme unto you (even I Paul ) owe and again : but Satan biadred me. 
 So I fay toyouinthiscale, I would haveanfwered you once and again 
 ere this,but Satan hindred me.You defire me to anfwer you in Scripture 
 language, I promife you here in the beginning, that I will indeavour ia t y. 
 meeknes and love to anfwer,and to inltruc~r. you (with much patience) it* 1 [%[ 
 God pcradventure will give you repentance to the acknowledging of the 
 truth,andthat you may recover your felvcs out of the fnare of the devil* 
 
 But me thinks 'tis ftrange, that you who defire Scripture language 
 from others, you who pretend fo much to the Sprit , mould yet fo farrc 
 forget Scripture language, and fo far put off the mcekneflcof the Spirit J 
 in this your Letter as you do : for I appeal to the world, or rather to God 
 (whoknows the hearts from whence thefe exprcflions come) whether it 
 be not fill'd up with that which ^t. Paul faith grieves the Spirit, viz : Bit- 
 ternejfe, wrath, anger, clamour, evill fpcakjng, malice : Efbcf. 4. 3 1 . whether it 
 favour not of many of the works of the flefh reckoned wpyGalat. $.20,21. 
 viz. hatred, variance, emulations, wrath, flrife. /editions, esvie, With that rcvi-* 
 ling which the ApolHe reproves, 1 Cor. 6. 1 1. 
 
 Look uponfome of your exprcflions •' you call us , Time-fervers, Wea- 
 ther-cocks, blinde Pharifees.Miniuers of Antichriil, falfe Apoftles,blood- 
 thirfty men, Popifh, (wearers, forfwearers, drunkards, lyars , feducers, 
 Jews, Hereticks, men of no Religion, that one Doctrines are deluucVivc, 
 and damnable 5 yea Devils, and the like: aani %his you have fet your 
 hands to. B But 
 
( 1 ) 
 
 But I (hall indeavour with the Apoftle being reviled,to bleflej or as the 
 Apoftle commands us to imitate Chrift, who being revi'ed reviled not again'-, 
 but committed himfelf to God, tvbojudgttbrigbtecujly : 1 Pet. 2. 23. 
 
 I would willingly fpeakfomething to every materiall patfage in your 
 Letter; but I (hall pafte by many of thole extravagancies which I am wil- 
 ling} charitably to beleevc, did unadvifedly drop from your pcn,and not 
 take notice of them : tor mould I ftay upon every piece of your madneife 
 and folly, the profit (redounding to you or me) of fuch a work , would 
 not countervail the labour. 
 
 I ftiall therefore paffe over all your birterneflfe, bafe flanders , yGur re- 
 proaches, your reviUng and railing accufations, with the words of Mi" 
 tbael the Archangel contending with the Devill , Ibe Lord rebuke you : and 
 the Lord help you to fee from what fpirit ihcy come* I heartily pine you 
 (as knowing the Author of thefe) and that nothing of what you have 
 (Tent, comes immediately from your felves, though by rcafon of your 
 ignorance.) you have been eafily feduced, and led to fct your hands to: 
 and (in that) to fpeak evil of thofe things you know not. I (hall therefore 
 fpeakonely tofuch pafiages in your Letter, as do demonftrate to any 
 common eye, the undeniable footfteps of the fpirit of Error walking 
 amongft you : I hope the Lord will inable mefotQ difcover it toyou,that 
 you may atprefent be afhamed,and grieve that you have been nurfing 
 fatheritoany of Satansbrood ;and that for the time to come, ye may 
 with all carerulneffe learn to avoid the deep deceit of that Teeming Ah- 
 gell of light. 
 
 To begin. 
 Youfirftfay,youprefentmewithfuch particular?, as you could not 
 twjtdiflike, except you ftiou'd be (as many now adayes^meer Time-fer- 
 vers,andmen*pleafers, and fo prove perfidious to your principles, and 
 proftffions, and mata (hipwrack of faith and a good confeience, and be- 
 tray your freedoms into the hands of your biood-thirftie adversaries, 
 that ha ve fo long fought your downfall. 
 
 To this I anfwer. 
 Fiaft, that many of yoiar diflikes prefented in your Paper are fuch, 
 that if you father the ground of them upon me, you arc falfc accufers: if 
 you look into the 8. Job. 44. ver. Chrift will tell you, that the Devill is a 
 lyar,and the father oflyes. And therefore look to it : if f am notmifta- 
 ken, the one half of you at leaft, (who have fubferibed. this Paper, and 
 thefe exceptions againft my praying and preaching ) were not prefent ? 
 when tither of thofc Sermons were preached ; yet ic feems, (that bclee- 
 
 ving 
 
C3> 
 
 vingby animpliche faith) you have fct your hands to them^twa* 
 bravely and boldly ventured. 
 
 2ly,I anfwcr: that (it ever any did in any thing) you have in this your 
 Paper,ifyouu ill look upon it, and the times together) declared your 
 fclvestobe meertime-ferver$,and rnen-pleafers ;and you have herein 
 proved your felves perfidious to your principles and profe{fions,and have 
 nudefhipwrack of faith and a good confeience : And were it not that 
 the power of the Church, and the golden reins of difcipline, were at prc- 
 fent violently taken out of her hands, you might ( with Hymeneut and 
 Alexander) be delivered over unto Satan, that you might learn not to 
 blafpheme. 
 
 3ly, Whereas you fay, that if you mould not have prefented thefe 
 your diflikes, you mould betray your Freedoms into the hands of your 
 blood-thirftie adverfaries. 
 
 I. Ianfwcr. Firft,Idefire you to remember the words of the Apoftle 
 P*fer>2 Ep. 2 Cb: 1 9- who fpeaking of falfe prophets, faith, that vobilttbey 
 fromife them liberty , they tbemjelves are tbefervants ef corruption. It is one bait, 
 which feducers do filh withall (and never more then in thefe times *)vizt 
 PromifesofLiberty and Freedomej and from hence *tis that they have 
 many followers; becaufe a carnall heart loves liberty, and accounts the 
 commands of God and his Word a yoke, ftrongcords,and bands: P/*/.2. 
 But fuch a freedome and liberty, while 'tis injoyed, brings a man into 
 the greateft and bafett bondage and flaveric in the world, viz: under da 
 andiSatan. Now lonely advife you, that while you fo eagerly purfue 
 your Freedorocs, and are foincouraged with the promifes, and hope of 
 liberty, that you do not become in it the fervants of corruption 5 'tis an 
 ealie matter to be deceived herein j The heart of man is deceit full above all 
 things: Jer. 17. 9. and carnall libertie hath a- falfe lhadoiv of that Chri- 
 ftianlibcitie whereunto we are called. 
 
 2iy, For your blood- thirltte adverfaries who (you fay ) feek after your 
 downfall, who they are I know not: I thank the Lord I can wafli my 
 hands in innocency, from thirl! ing after your blood 5 the Lord knows I 
 hate none of your perfonsjand lean fpeak that for your fou!s,whichP<«/ 
 did to his Romanes, 10 Chap. I. vcr. Brethren, my hearts dejire and prayer ts 
 GodforyoHtfytbatye maybe faved- 
 
 To come to yourdiflikes. 
 
 Firft 3 (you fay )you cannot but diflikc my praying and prating againft 
 thofe,whomI have formerly prayed and pieacht up, viz: the gallant 
 godly Array j and this prefents us me«r weather-cock*,&c. 
 
 B 2 I 
 
(4) 
 
 lanfwer: Ftrft,to your diflike of our praying for, and againft — while 
 our gallant gudty Army^ kept in Gods way es, and in their own fphcar, they 
 were honoi able and precious in the eyes of all Gods fervants , they then 
 had our hearts^ our help, and our piayers forfucctfle therein; and wc 
 havebleit ourever to bcadsrcired Jchwab, for crowning their labour and 
 valour with fuccefle : But if thefe or any other for whom we have prayed, 
 and whom we have preached up,do decline that pitch,and we then with- 
 draw, I hope noundcritanding indifferent man can for this call us Wca- 
 ther-cocks;tbey thatdo,are revilers,and fUnderers;IleaveittotheLord 
 (who beft can.) to judge betwixt us and chcm,who have turn'd about,and 
 who have kept their {tation. 
 
 aly, As for my praying againft tbem,the Lord(who is a God hearing 
 prayer)knows that my prayers have been fuch for them, as for mine own 
 Soul jvix. that God wouldfhewthem all thecvillof theirwayes,( I hope 
 you will not make them infallible) that he would give them repentance 
 unto life; that lb their iniquity might be blotted out .'Now lam much 
 jwifhken, if the underllanding and wife in heart, do call this praying a- 
 gainit a man : 1 Cbal thank any M an that hath any interelt at the Throne 
 of Grace, that will thus pray againft me i if this , I fay, be to pray a« 
 gainftone. 
 
 ■ In the next place, where you call our preaching, prating; if you be not 
 quite braztsn and impudent (me thinks) yee might blufh and be afhamed 
 of your uncivill and unbcfeeminglanguage,to call the preaching of that 
 (which I challenge you or all the world to provc)i:obc any thing but the 
 truth of God;- — Truing. — 
 
 But this is no new thing; FW, telsus that the preaching of the Croffe^ 
 istothcrothatperiftifooliihncfle. i< Cor. 1.18. And Paul himfelf,byl- 
 dolatrcus Athenians ( though preaching Chrift ) yet counted a Babler. 
 What ttilltbit Babler f{y"i AUs 17. 18. ver. Here was language as perverfeas 
 their Religion, and tor my part, I expeft no more mercy at the Tongues 
 of men, then the Apottlcs had; In all Ages the wicked bend their Bows, 
 and (hoot their Arrows, even bitter words. 
 
 Paper. In the Cecondplace 9 you Jay you diflike the mifappluatian »f that place of 
 Scripture, Ifa. 3. the bafe are rijen againfi the honourable* yen Jay it if my common 
 frj&ife whereby J lead men in darkjfatbs'<,ytufaythii is a Riddle that aunts av In- 
 terpret er$ and thefe are Utt Balsef wild- fire, t» fit- the Kingdom frejb onfoe y aud$ll 
 the hearts of the Sans of Belial, with difbanottrjbk thoughts of the Kingdoms jror- 
 thiesinthe Army- &c. 
 
 Anf. To this I anfwer. Firft, That that place of Scripture it no Riddle 
 
(5) 
 
 (if you know what a Riddle is) and Co needs no Interpreter at prefent, if 
 you doe not (hut your eyes, fuch p'aine places cannot be hidden to you, 
 and as for the mifapp ication of if, which you charge me withalI,you 
 charge me fjlfly,for I made no Application of it all to any; you venture 
 to expound the words in your ParjCi \& to (hew who are the vile and bafe, 
 and who the honorable, viz who bafe (fay you) but thofe who bafely 
 fa'fifieand betray their trult rcpofed in them > who bafe, but fuch as feck 
 their own advancement by a Kingdoms ruioe ? Truly thefe are bafeones 
 iudeed: The Lord help you to apply, as rightly as you have expounded, 
 and then I doubt not butyoa will fee who they are that are led in thofe 
 dark paths which you fpeak of. 
 
 2ly, In that you fay 'tis my common practice, to mifapply Scripture, 
 and to lead people in dark path*: I fay here as Taul>iCor.$. 3,4,5 being 
 difgraccd by fome Corinthian Doctors , and falfc teachers that were 
 crept in amongft them f whofe lteps many do follow in thefe dayes , and 
 do make it their work to beget a prejudice in people agAind their Mini- 
 fters) with me, it is a very fmall thing, that I Ihould be judged by you, or 
 by mans judgement; for I judge not my own fclf ; for I know nothing by 
 iny felf (in this which you here hy to my charge) yet am I not hereby 
 jultirred, but he that judgeth me is the Lord : therefore judge nothing be- 
 fore the time, untill the Lord conic; who both will bring to light the hid- 
 den things of darknefle,and will make manifest the couniels of all hearts. 
 
 3ly, In that you dare fay, that any parts of Scripture,are Balsof wildc- 
 fire, ice. Remember what St. James faith of an evill tongue, Jam. 3.6, &c 
 Ibc tongue u a jire, a rvorldof iniquity , ana is fet on fire of bell :thc tongue that 
 dares call iniquity upon God, or his Word, is furcly fet on fire of hell. 
 
 Pap. 4ly, In that you charge us as feeing-blind Pharifees, and fay that 
 'tis our condition, to fin with oureyes opcn,becaufe you cannot but re- 
 member our carriage and zeal for thofe whom we now condemne : OI| 
 what paint ("lay you) was fpent in their behalf ? what prayers put up for 
 them? &c. is all this buried in the grave of oblivion r and what is the rea- 
 fonVhave ihcfc Worthies ('fay you^ tallcn from their faithfulnes?No,no. 
 
 Ianfwer. In this cafe you nor lmuft not judge, at lea ft fay whether 
 they have or no : onely all that we defire is, that the Lord may judge be 
 twlxt us and thcm.I (hall fay no morcofthis,in this place,becau(c I have 
 fpokenfomeching to it already, in my Anfwerto your firll diflike of our 
 praying for, and againft. 
 
 I (hall fpeak but one word more to your fecond head, and that is this: f a i 
 you fpeak of the honorable feryiee of fome in bringing Delinquents to 
 
 Mice 
 
(6) 
 
 juluce and puniuWnt, and that from this, that the Scripture faith Ibdt 
 Ripbtecufocjfe exalt sanation. 
 
 For anfwer, let me onely tell you here, that that juftice which exalts a 
 Nation, muft be, both for the matter and merit, as alfo for the manner 
 | , and form of doing it, unquestionable and cie*r;and mutt not beexecu- 
 ^ 'ted without an orderly Authority derived either immediately from God 
 or mediately from thcfe Politick Laws and fettled Magiitracies which 
 are Gods ordinances amongtt men. But where the execution of Jul; ice is 
 unjuftly ufurpedjand carried on without a.iy warrant from Gads Word 
 
 or mans Laws, either as precept and rule, or example j fuch an execution' 
 of}uftice,is3 turning of judgement into wormwood , and doth deprtfte 
 and bring a Nation lowe under the judgements of God,rathcr then exalt 
 it: I fpeak not this in reference to any perfon«,or actions* onely to inform 
 your judgement a little. 
 
 Taper. In the next place, you charge me with pray j»g that the Lord 
 would bring the King out of the hands of. thofe that had reflraintd him 
 and what was this (fay you) but a liroa king Maligna nts on thebieafi? 
 and a making the Army odious in the eyes of the fimple deluded ones ? 
 
 Anf. To this I anfwer. Firft,that this accufation is from the father of 
 lyes to®, if ten more of you had fubferibed it. This yon take upontruft 
 too, from thofe who it feems have already given fo much libertie to their 
 confidences, as to make no confeience of a lye : having forgotten it feems 
 or counting thofe paces Apocrypha) whera the Spirit of God tels us that 
 a lying tongue is one ot thofe feven things which is an abomination to 
 
 the Lord, and which he hates:Pr^z;.6.i7.And(if this bean oJdTeftamcnt 
 tex')that oftheApoaie,E^f/4.25 futtmgawayljhigifieakjvvy man tr tab 
 titbit reighb<-w:*nd\f you had as much truth and honelty as you Teem to 
 layclaisn toCnodifparagementtoyourhoneftyJI could bring twenty 
 and ten as honeft men as your felves to teftifie the contrary. What I aid 
 I trufi I am able to make good, as being nothing but what was,andyet is' 
 julVifuble before.God and men, and that was this: I prayed, that God 
 would deliver the King out of the hands of thofe that fought his deftru- 
 cVion; and this was no more then what I was bound in confeience todo 
 (while he wasliving) being one of his Subjefts,and having many Oaths 
 ^ Protections and Covenants, facred and civill tyes and bonds lying up- 
 Jron me, obliging and ingagingmetoobidienceand loyaltie; and to in- 
 ^^deavourinmy place, the preservation of his perfon, and the promoting 
 of his honour and fafetie. And certainly you have nor lived folong, nor 
 undergone fo many Offices in the Common- wealth(as fume of you have) 
 
 but 
 
(7> 
 
 but Tome of the fame Oaths and Covenants have been more then once 
 taken by your felves : Now I muft plainly confefle to you,that (what new 
 Religion foever you have lately met with to abfolve your conferences 
 from fo many oaths and obligations, in all which, you have call'd the 
 Almighty and all- feeing God of heaven tobebotha witneffe toyou,and 
 an avenger upon you) I for my part am (as yetj ignorant of any power J™ 
 under heaven that can abfolve me from fuch oaths taken before God to Jfc 
 my lawfuli Soveraign.I know but one power that pretends to it, and un- h-ftf. 
 dertakes todok,and that is the Pope. But for God, I doubt not but ^^ 
 you (who pretend fo much to walk by the rule of the Word) do know^f^ 
 what a fwift witnefle the Lord is againrt fuch as fwear falfly by his name, *£jl 
 and what a revenger he is to fuch iins. RcadZacb.'y.q.fici} verfesjthere's a 
 flying roll of curfes, that fhall enter into the houfeof him that fwears 
 falflyj it fhall remain in the midft of his houfe, and (hall coniumc it with 
 the timber thereof,and ftones thereof.Now (I fay) though you may ( per- 
 chance) h ave found liberty of confeience, yet ( for my part ) I cannot yet 
 find liberty to fwallow down fuch a camell as this is without choaking. 
 
 P^.2ly, Whereas you fay, that in this we mroaked the Malignants, 
 andhadthis end in it,tomakethe Army odious, that thefe prayers fa- 
 vour more or' ftefh then fpirit, more of zeal then knowledge,that they pro- 
 ceeded from felf ends, Sec. 
 
 Anfi Ianfwer. I bleffe God, I h*ve learnt to bear with patience thefe, 
 and more fuch reproaches as thefe are ; the Lord forgive you : what my 
 prayers were, and from what fpirit they proceeded , and what I aymed 
 at in them, as my end, the Lord knows; that's my comfort: and you (hall 
 know too one day, when the fecrets of all hearts fha.ll be made manifeft. 
 
 Againjwhcreas you charge us with not laying down our Call from the 
 Bifhops ;I mall more fully fpeak to that hereafter; you give me occafion 
 in :he following part of your Paper to clear that, and therefore I fhall 
 not meddle with it here. , 
 
 . Paper. In the fourth part you fay, I prayed that the Lord would take 
 the Sword out of thofe hands in which now it wa?,&c. 
 
 Atjf.Tcn of you have fubferibed this too: Pray how many of you dare 
 fay, that you heard me fpeak the words I This you take uponhear-fay 
 too : And let m: tell you, that if you give credit long to the informations 
 of thofe, who have thus learnt to ftretch their mouthes , you'l forfeit 
 your own credit quickly : I fay in this to you again , if the number were 
 trebled, I am able to make ir good,by as good,and far gre iter teftimony, 
 fjfiHt this too is falfe,for there was not fuch a word fpeken : you tell me 
 
 in 
 
UP 
 
 (8) » 
 
 in the nextbranch, that true Minifteismculd be no falfe accuferi. May 
 the people be fuch. The fame fpirit tels us, thac every righceous man will 
 hate lying: frov. 13.5. The Lord in mercie give you grace to repent (if 
 that be not too legall a grace to be wiftit to fuch high flown Chritlians) 
 but however let me tell you (that except you repent J the Scripture faith, 
 that A falfe ni n jfefhallriot be unptmified : and be that $e*k<tb Ijej frail tut 
 cfcape. Prov. 19.$. 
 
 Paper. In the fifth place, you fay, you cannot but wonder, at that 
 abominable affertioii, and falfe afpei (ion hinted in our cxprc (lions, as if 
 the Army would down with truth, with Government > faithfull Mini- 
 fters,and fet up falfe Apoftle8,$tc. and how falfe thisis,the world Cees, 
 
 An\.\. I cannot but wonder at your abominable ignorance, and im- 
 pudence, to call that a falfe aflTertion and afperfion, and fo cruelly to 
 condemne it as abominable, and a falfe accufation; which yet in the 
 fame place you fay was but hinted at in fome expreffions 5 blufh and be 
 afliamed (if you be not pall it.) 
 
 2ly,Forwhat the Army puis down, orintendsto fetup, it is not for 
 you nor me to meddle with now; therefore no more of that : let it fuffice 
 that the world fees Qa you Cay.) 
 
 3ly,That only which I chiefly would anfwer in this fift plaee,is this: — > 
 you fay, you conceive that none are true Minivers in our account but 
 fuch as come by State approbation, and have their call from the Bifhops, 
 and they from the Pope, and fuch is ours if you miftake not. 
 
 Tothefe things I will anfwer particularly. Firft, whereasyou fay tha$ 
 (you conceive) that none are true Minifters in our account but fuch as 
 *r~ come by State approbation. 
 
 1. I anfwer. I (hall herein give you a certain account of my judge- 
 ment and opinion herein, which 1 hope I lhall be able to make good 
 againft you, and all other gnnfayers.To proceed plainly,and by degrees. 
 Firft thenIfay,thatourLord]efusChriftas he doth invifibly teach 
 and govern his Church by his holy Spirit, fo in gathering,preferving, in- 
 ftru&ing, building and laving thereof, he ufes Minifters as his inftru- 
 ments rand hath appointed an order of fome to teach, and others to 
 learn in theChurch; and that fome mould be the flock, and others the 
 Paftors. 
 
 Again, befides the firft founders of the Church of Ghrilr, extraordina- 
 rily fent, and furnifhed with the gift of miracles, whereby they might 
 confirm the dofti ine of the Gofpel, he appointed alfo , ordinary Pallors 
 and Teachers for the executing of the Mmiftery even untill his coming 
 
(9) 
 
 again unto judgement. See Epbef. 4 11,12,13* 
 
 2iy. I (ay that it is not lawfull for any man, how fit foever, ,and how 
 much foever inriched with gifts, to undertake this Office of the Mi- 
 nillery, in the Adminiftration either of the word or Sacraments, by the 
 will of private perfons or others, who have not power and right to call; 
 much feflfe is it la wfull for any, by their owne judgement or arbitrement, 
 to afTumc& arrogate the fametothemfeIves:But before it be lawful! to 
 undergo that facred Minittry (in Churches conflituted) a fpeciall call- 
 in ff ( yea befide a lawfull Election (which alone is not iufficient) a mhTi- 
 onor fending,or (as commonly it is termed)ordination,is necelfarily re* 
 q fired ; I fay, neceffarily required, not only to avoid confulion, and to 
 mut out Importers, but by rcaibn of divine inftitution delivered tocsin 
 the holy Scriptures. Seethefe places, Ram. 10. 15. Htnpjhalltbey preach 
 except tbey be fent. 1. Jim. 3. 10. where the x^poftle (hewing, how Bifbgps 
 and Deacons fhould be qualified ; faith,Xef ibefe firji be preyed, and then let 
 them ujc the Office. Againe, 1 . Ti m . 4. 14. Negletl not the gift that id in thee s 
 which was given ihee by Prophefe, with the laying on of the hands of the. Presbytery. 
 Againe, 1 . Titus $• For this caufe left I tbee in Creet that tboufhouldcfl ordaine 
 Elders in every City as I had appointed tbee. Again, AUs 13. 2.3. 8cc. where 
 you rind that the Holy Gholt commanded the Prophets and Teachers ia 
 the Church at Antiochj to feparate Barnabas and Salt 1 , for the work where- 
 unto he had called them; and the Text faith, that when tbey bad frayed 
 andfafied, and lay d their hands on them 3 tbey fent them array : Can any thing 
 bemorecleare? Barnabas and Saul were queftionles gifted men; they had 
 a Call from the Holy Gholt, the text faith fo plainly , but yet this was 
 notfuflicitnt, till the Prophets and Teachers there, had fafred and pray- 
 ed, and laved their hands on them : Once more fee the $. Heb the firft 
 4 verfes. Every High Pr/V/7, taken from among men is ordained for men 9 ia things 
 pertaining to God, that he may offer &c. And in the 4 th - verfe. Andtta 
 Man takcth this Honmr to bimfelfe, but he tint u called of God as Aaron war. 
 
 Now you muft know that there is a double calling, neceffary to a dif- 
 pencer of the myileries of Salvation , viz inward and outward; the 
 inward inableth them, the outward aiuhorizeth them to difcharge their 
 (acred Funftion. Where there are gifts ( if God incline the heart of the 
 heart of the Party to enter into the Miniiiry) there is an inward calling, 
 yet this alone(as I have {hewed} fufheeth not, without an outward call- 
 ing, either ordinary or extraordinary extraordinary cat lings (feeing 
 
 miracles are ceafed) we are not now to expect and if any (as many now") 
 do pretend to fuchj we are not cafi'y to believe and give way thereunto, 
 
 C to 
 
Co) 
 
 to the ordinary calling, by faOingand prayer, and the impofitionofthe 
 hands of the Presbytery — as before mentioned I Tiw.4. 14. and by the way 
 you may take notice, that though the word Presbytery be ( in thefe dayes) 
 Sfodi[laitful!,yet 'tis Scripture proof. 
 
 From hence now my account Cwhich y<?u faid before you didcon- 
 ceive)"ts this: that aJl that take upon them,toexccute the office of a Mini- 
 {tecoftheGofptl,ought t© have a Galling, not only inward,but outward 
 thereunto; I fay, not by the Approbation of the State, but the probation 
 and approbation of the Presbytery, & the imposition of their hands: And 
 they whoprefume to undert ike to be your MinitUrs without thefe what- 
 ever their gifts be (which many Lay-men, Artisans, Mechanicks, and 
 broken Tradfruen in thefe dayes pretend to) they are no Miniiters of the 
 Gofpel, but deceivers and Intruders. 
 
 And thusl have (hewed you, whom we account Gofpel Minifterg. 
 In the next place Khali indeavour to remove the great block at which 
 you ftumblc fo often, thatCrum which troubles you fo much even to 
 your choaking almoll, and that is the Ordination of fome of our Mini- 
 sters by the fiifhops. 
 
 Paper. You fay we have our call from the Bidiops, and they from the 
 Pope, and fuch is om Call, if you miftake not. 
 
 AnJ.Th well you put in an [if] here,if you miftake not.Tis no news for 
 youtomiftake, and your mittakes are very foule ones; fuch that every 
 underftanding man cannot but wonder at, that they (hould comefrom 
 fuch men as you, who pretend fo to light: But it appeares plainly, thaE 
 the new light which hath lately (hune about you,tis as that extraordina- 
 ry light,that did mine about Saul&i his converfion (if I may make fuch a 
 comparifonj it hath ftruck you quite blinde at prefect, and the4ight that 
 is in you, appears to be darknes, and how great mujl thahdarl^es bv-> as our 
 Saviour faith, Matth. 6.23. The Lord in mercy to your Souls, haftem the 
 time, wherein the Scales may fall from your eyes, I marl inctearctt?^ 
 pluck off fome of them at prefent. 
 
 Taper, Wehave(you fay) our call from the Bilhops, and they from the 
 Pope,and this(if you miltakenotjisourcall to the Miniiby. 
 
 An[. Firft, in that you fay our Biihops are from the Pope; do you 
 meanein their Nimes or Funftions? Thefe are both from Scripture, 
 from the ApofUe, Sec 1 . Tim. 1.3 If any man dtfi e the Cffi:e of a B fhf } h 
 defiresagoodtvorl^ Aeaine, 20. ABs 18. lab heed to year felves>ar.dt&aU 
 the jlicl^cver t&icb the holy Ghtji hath madey.u h-jbofj—io the word is in the 
 ori^iruJI. 
 
 Or. 
 
(») 
 
 Or 2ly 5 doyou raeane that they are Popifh in their opinion and religi- 
 on? if iomc have been fo,you cannot condemne them all for thatmo your 
 ignorance and your malice, would then (ha me you to all the world) /or 
 the contrary h-ath been witne(Ted,by the blood of many famous Martyrs, 
 eminent in the Prelacy, which in frefh Records you (hall reade hath been 
 (bed for God, againft the Harlot of Kowf; and by the excellent labours of Bp. 
 others, ("and thole late Bifhops of this Church ) wbofe learned Pens A P° 
 ruvepuld downe more of the Walls of Kome 9 then all the Corner- B ° ol 
 Creeping Bronmifis and Separatist , will be able to do while the World 
 ftands. 
 
 Or 3ly, Do you meane that they are from the Pope in their Superin- 
 rendency, fuperiority and Lord ines, if in any thing, itmuftbein this? 
 Now 10 this 1 aril wen That we received our O.dination from them, as- 
 they wereBifhGpsand Elders of the Churcb,not asthey were Lords; and 
 if they were Lords for their externall dignity, yet they were not Lords of 
 of our faith, and if we looked upon them in any thing of their Superio- 
 rity, it was as they were our Elders, and Fathers, not our Mailers. 
 
 Farther yet Ifhalldefire you to take notice, that in the nuking any 
 man a trtieMiniller of the Gofpell, there are fome things required, 
 which are eflcntiall to the Miniiiery, without which a man is not a true 
 Gofpell M'mifter. 
 
 Againe, there are fome other things which are but circumftantiall, or 
 Accidentall, which a man may have, or may not hive, and yet be a true 
 Gofpell Miniiler. 
 
 Now if Imay make itappearetoyou, that we have all the Effentiall 
 requifitcs of Gofpell Minilters (I hope you may be convinct, that we are 
 Miniftrs,and Miniiters of the Gofpell ("howopprobrioufly foever, you 
 cenfure our calling (or elfe you mult make the contrary appear to us. 
 
 Now then if God hath made us able to teach , if he hath inclined our 
 heartsto the cfficeotr.he Miniihy. and hath madeusdefirous toteachrif 
 he hath fcparated us, for thiscaufe to the worke,if our People have had a 
 lawfuli Election, if we have been admitted upon due try all, both of Mini- 
 fters and People, if we have been ordained by imposition of the hands 
 of the Elder(liip,and prayer, if (f fay )we have had all thefethingsCwhich 
 appeares to all the World) and yet be no true Minifters; prayletme 
 
 Gofpell calling, 
 
 according to the will of Chrift and his Apoitles in the Scriptures, four. 
 Popi(h)(hewmewhatis. C 2 A 
 
(12 ) 
 
 A little f«3 rther yet in this point, if God upon this call hath commk- 
 ed 3 charge to u -} il he haih Followed onr Miniftry with power, and bleli 
 our labours with gracious fuccclTe, if (I f<y) God hath done this for us, 
 and by usjwith what face dare you challenge our Miniftry as Popifh and 
 Anticiuiftian? I am fureyou cannot but grant the Miniftry in general!, to 
 be the outward means by which God gives grace, and increases inward 
 grace.Now then that Miniftry by which God hath given grace &increa ft: 
 it,that miniftry -is of Gods appointment:nowwhether God hath not given 
 grace and increaftit by our Miniftry, fome of your owne hearts and con- 
 sciences (if ever you had grace, which you will be loath to deny) (hall 
 be oufwitnelTes. lam able to make itgoodtofomeof you (and that by 
 yourownconfeflion?) that God hath followed our Miniftery with pow- 
 er, and bleft our labours with gracious fucceiTe, even in fome of your 
 heartSjwhofe tongues are nowfo bufietocall in queftion and to deny 
 *->-the truth of our Galling. 
 
 ^.^•Laftly, If Epifcopali Ordination beaPopifh and Antichrifiianrite 9 
 ^as you fay tisj Idefireto learnefrom you, what was theChriftian forme 
 /vi-^r manner of admitting men into holy places for 1500. yecrs after the 
 f Apoftles time, can you ihew me any other Ordination that was heard 
 of, atleaft approved of for thefpaceof 150° yeers? during which time, 
 if there Were no lawfull Calling , there were no Paftors feeding and go* 
 verning the flocks •■> and ffcio lawfull Paftors, then no vifible Churches: 
 Now pray tell me, if they were not a true Church in thofe fever all Cen- 
 turies and age-Hvhile they lived under Bifhops; where had Chrift a viiible 
 Church upon earth fince the Apoftles times ? Certainly if the Calling of 
 their Paftors and Teachers were not(at leaft for fubftancejfufficicnt 
 (though perhaps not perfect) Chi ift never had any in his Church fince 
 the Apoftles left the earth. 
 
 And having thus given you an account of oursjl pray, tell me ferioufly 
 ( feeing you have fepa rated from ours as abominable, as you fpeak after- 
 ward in your Paper) whenceis that office of the Miniftery which you 
 now follow ? I dare fay, not from Chrift, nor his Apoftles, nor their fuc- 
 ceflbrs: what Church ever in the world can be produced ( unletTe in cafe 
 ofextremitie for one turn) whole confpiring multitude* made t^em- 
 iclves Minifters at their pleafure ? what sule of Chrift prefcribes it? what 
 reformed Church ever did or doth practice it ? what example warrants 
 it? where or when have the inferiors layed hands on their fuperiors? 
 what Congregation inChriftendome affords you a pattern ? The Apoftle 
 indeed tels us> that the timejbmld come) nrbenmenfiouldnut indnre found d^ 
 
tlrine, hut after their awn lujf sfbouldheap to themfeives teachers, having itching 
 eat j: And they {ball turn away tbeir ears from the truth , andfiall be turned unto 
 f ablest Tim. 4. 3,4. And if evef thole words of the Apoftles were fulfilled, 
 'tis in thefe times upon which the Lord hath caft us And certainly there 
 was never any fable a more arrand device of manjthen fome part of that 
 Miniftery ofyotnsfo much gloried in, for fincere correfpoadence to the 
 Primitive Inftitution. 
 
 Tap. Inyouriixthplace,youfay 5 youdiflike not our zeal in Preaching 
 againlt errors, hereh\s,and Heretic!??. 
 
 Anf. Truly we thank you for nothing j 'tis a wonder almoft : do you 
 not indeed di dike it t 'cis well there is fomething that comes not under 
 thepenaltieofyourdifl^e: hutif youdo not diflikeit, Imarvellwhy 
 you (above others) do to wince at itj furely this argues that there is fome 
 gawled place. Where ill? — you tell us fomething in the next place. You p a i 
 fay we take not a Gofpel-way to convince, and to reprove them ; as fii it 
 to prove them fuch. 2ly, by the fame rule to reprove them, and then caft 
 them out ? if youareaChurchofChrift, — which if you are, we wonder 
 at your dilbrder, &c. 
 
 We thank you for your inftiucYions, and teaching us, how to reprove, . 
 and convince hereiics and hereticks. And I defire to let yon know, that * 
 we have known, and do know, and have fufficiently proved, and repro- 
 ved fome of your errors, and mail ( if God permit ) do more in that way 
 hereafter : but for our carting them out, in the firR place you fave us 
 that labour, for you feparate your felves;andbei]de$ if you didnot,the 
 Church is (ac prefent) lb rob'd of her power, that Ocbim, Zim and Jim, 
 Owles and Satyres 5 al the devils in hell, are broke loolc amongft us,and 
 may have a quiet habitation amongft us ; and we are (at prefent ) ftript 
 of all power, (but that of our prayers, and the immediate power of Al- 
 mighty God) to caft them out. 
 
 You need not (me thinks) wonder fo much at our diforder, feeing we 
 live in an age, wherein all order and government in Church is counted 
 Popery, and Antich' illianity, and perfecution of tender confeiences.-* 
 For our diloi der< ; 1 ft all fay as Van 1 - to his GaJathians, I would to God 
 they were even cut off,that trouble our order: but they (hall in tbeir due 
 time receive then reward, and bear their judgement whofoever tney be. Ga 
 
 But I cannot but take notice of yourfuppoliiion(ifwe be a Church J Ix * 
 which if you ire, we wonder at your diforder. 
 
 It ieemsyou conclude us to be no Church, becaufeof fomediforders: 
 
 whatMsitcometoaR[if]wkhyou?cruly you have madchaftc to run 
 
 k_ thu» 
 
(14) 
 
 thus far alreadie : what are we no Church ? To fatisfie you in this,!et me 
 ask you,do you know what makes and conftitutes a true vifible Church? 
 ju It appears you do net. and therefore I will teil you. 
 
 According to the Scriptures;, ard the joyntconfent of all Proteftant 
 
 Churches in the world, the fiheere preaching of the Word , and the due 
 
 adminiilrationof the Sacrament*, conftitutes or makes a true viable 
 
 ^-u-Church. Agani, do yow know what is a true particular vilible Church? 
 
 '** ic is a particular company of rr.en,prott(Ting the Chrittian faith known 
 
 '/ by the two mark* above-mentioned ..viz: the fincere preaching of ths 
 
 Word, and thedueadnnniftration of the Sacraments. 
 
 Nowltellyou Candif- youhaveany thing to fay indenyall of it, I 
 fhall makeic good 10 you) that by Cods mercy we have the- true ufe of 
 the Word and Sacrament^ a^id all other effcntiali gifts and graces of 
 God to make us a Church? and though {at preftnt)by reafon of nuny 
 fuch disorderly fellows as your felves, and by realon of the want of fome 
 helps in execution of that power and authoritie which Ghriit hath in- 
 vefted our Church withal!, there may be many difoi dcrs amonglt us;arid 
 we are annoy'd with many prafticall evils: but yet folong as the Gofpel 
 isicfelfamongftus;foIong as the aire of that is dear, Co long aswedi- 
 reftly and inviolably hold thefoundation : I tell you, that though every 
 rayler may tearm us no Church, and every Ignoramus may doubt whe- 
 ther we be a Church orno,yetthereis noSeperatiiyhall be able to prove 
 us no Church : If you can doit, Idefire to hear w hat you cm fay againft 
 us: and I promife you (if you can prove us no Church, and prove your 
 t felves tobe onej I will be your difciple: and I will acknowledge that 
 I you have received more new and miraculous light then nit the^Ruflec 
 Rabbies, and McchanickEnthufiifts, that ever I yat heard or read of. 
 
 For furely though fomeof theMafters ofyournewway have bitterly 
 inveighed againft the Hierarchy and tyrannieof fome of our Prelates, 
 yet the fame tongues and pens have both juftiried our Church , and ex- v 
 told it : many have indeed oppofed fome of our Apoendances and cir- 
 cumftances ( which we diflike with thern) but they have acknowledged 
 and defended our fubftance. And many of our late moft rigorous Fa- 
 thers have not moredifliked our Epifcopall Government, th n imbraced 
 our Church : we are but little beholding to your charitie , who feem to 
 queftion otfr true vifibilitieof a Church, and the world cannot but 
 laugh at it; and we cannot but pitie your ignorance, that you, for fome 
 corruptions and diioidersamongltusjlhould hold us to be no Church, 
 and fo feparate from us. 
 
(M) 
 
 Again, are we no Charch? pray then (tell me) what are you ? can yon 
 be fo impudent as to deny this, that fome of you have been begotten 
 again by the word of our Miniltery ? will not your own consciences con- 
 vince you? lay your hands upon your hearts, what faith conscience to 
 this ? Have you not I lay (Toaie of you) acknowledged, doth not confer- 
 ence yet acknowledge, that (as P^' (aid to his Corinthians, iCor.^- 10. 
 according to the grace of God which hath been given to us. Come oi us 
 have layed the foundation of Chritt in your fouls ? though now anothtr 
 buUdeth thereon (as the Apoftlefaid J lam ftireof this, Other jmnd^tion 
 can no roan lay } then that U layed } winch U Jeftts Chrifl. N .) v let every man 
 take heed how he buildeth thereon,he that builds upon this foundation, 
 wood, hay, itubble, this work will not abide, but Ihall be burnt , and he 
 (hall fufferlofle, and chough himfeJf be faved, yet it will be to as by fire. 
 Again, what faith Confcience to this ? have not many of you acknow- 
 ledged, that lince your new birth, you have luckt much conlbiation and 
 ilrength from the brealts of our Church? have not many of you been 
 nouri(ht,and grovv'd thereby ? and are we now doubted to be a Church? 
 what's the matter? is the food changed? is there any alteration in that? 
 or have you a lick mans pallate, that can relliui no wholfome dvourie 
 food ? Surely, furcly, it is not becaufe there is no favour in the food,buc 
 becaufeofihediltemper of the pallate. TheLordhelp you to fee yeur 
 condition : there is no difeafc more dangerous,then thofe which rob the 
 * party of his fenfes : and every one will tell you , that tis a fad figne of 
 death, when he that is defperately lick will tell you that he is well, and 
 feels nothing. I befeech you remember from whence you are fallen (in 
 looling your firrt love) even out of the Church already, whither will the 
 next fall be: I rrembleto think of it, if God give you not grace to repent} 
 andtodoyoui firit works : therefore let me prefle upon you St. Feters 
 counfe:!, t Pet.2. I, %3. Laying afide all 'malice, and all gJtil 3 and hypocr/fies, 
 and envies 3 and evil fyeakjngs -, Arnew born babes, dtjire the fincere milk <f the 
 ■ JFcrd) WatjoM m iy grow thereby : If fo be that ye hate taftedtbat the Lord iigra- 
 
 CfOUf. 
 
 Once more: If you look upon us as queftioning whether we be a 
 Church or no, and feparate from us as no Church, let me ask you one 
 quelYion more: Have you reoQunc'd your Biptifme? if you renounce our 
 Church, you muftlay down tfratjOrejfe you are (till of ourChurc': 5 for 
 that was the ordinance by wh'ch you have been all admitted,and initia- 
 ted ir.toour Cku r ch. Now, I fat, ; f that be not renoune'd, you areyeC 
 members ofourChuichjwhkn yet you lay is no Church jandfobycon- 
 
 (Vnnenre 
 
fequencey*ou mufi either be members of a Church, which is no Church; 
 (and if fo) confider, and tremble to think of your condition ; for whiles 
 you are out of the Church, you are fuch as Paul faid his Ephefidns were 
 before their Calling, Epbef 2. 12. Without Gbtip 3 aliens from the common- 
 wealth of IJrael, grangers fr-,m the coixnants ufpranijc, having no hope, and with" 
 mt God in the rv or Id. — Now if it be not thus with you, what new Church 
 are you members of '(I hope you are able (at thefeyeers) to give an ac- 
 count of your faith? and you would have us to look upon you as belee- 
 vers) have ye then been dipt lately "i or hath the weather jpeen too cold? 
 Ibeleeve all the arguments of your new Paftor have fcarce(as yct)pre- 
 vai'ed with you for this ; what figneor feai have you then, of your being 
 admitted into a new Church? 1 hat which makes me doubt of this, and 
 askthequeftion } isb:caufeI(ecyouftillre>ainyoui oH names taken in 
 your Baptifme,in our now forfaken Church ;you fubferibe your felves, 
 Thomas, and William, and Gi/t/, and John, and Roger, &c. do ycu not look 
 upon thefe names too, as received in that An tichriftian ordinance, and 
 To away with them, as rags of Antichriir,and fuch fuperftiiions things as 
 not to be retained any longer r 
 
 Paper. In your next place, under your fixth branch, you complain 
 how the poore, defpifed, forfaken, godly people of the Land , have not 
 worldly powers to fide with, but againft them; and perfecation hath 
 been raifed by thofe worldly and iecular powers againft the godly, to 
 death, and banifhment, witneffe the late indeavours and defiresof the 
 Presbyterian Minifters. 
 
 Anf Inth'slmuftnotetwoor three things : Firft, if ycu mean your 
 felves, and fuch as you are, by the poore godly people of the Land, fure- 
 ly you will no more complain (I hope) of being defpifed, and forfaken, 
 and perfecuted by worldly powers; you are yet alive, and you need not 
 fear banifhment, or perfecution to death ; for you have now gotten the 
 worldly fecular power? (as you call them)co be withy ou,and not againft 
 you: Now if you make the fyding of the worldly powers, againft a 
 people, to be al wayes a mark of the godly people of the Land;what then 
 are you at this time, with whom the prefent powers of this part of the 
 world (in which you live) do fyde ? 
 
 2ly, Icannot but fmile at, or rather pitie your ignorance here again; 
 you fay you are perfecuted by the fecular powers of the world ; witneffe 
 the indeavours of the Presbyterian Miniiiers: wherein you fay plainly, 
 that the indeavours of the Presbyterian Miniiiers, are the indeavours of 
 chefecular powers of the world ; how grotfe and abfurd is thisigno- 
 
(17) 
 
 rance^ learn for (hame to diftinguUh better againft next time, left the 
 world hifie at you. 
 
 Faper.,$\y* You fay, the fecular powers raifeperfecution againft the 
 godly to death, and baniflimeot ; witneffe the indeavours of the Pref- 
 byterianMinifters. 
 
 Anf. Here again you plainly fay, that the Presbyterian Minifters 
 raifeperfecution againft the godly. We may here juftly fay (with ~Da» 
 vid) we live among men that arefet on fire, even the fons of men, tvhoje 
 teeth are fytaxs and arrows, and their tongue a fharp /word. P/i/. 57* 4* and 
 59. 7. Behold, tbej helch with their mouth, [words are in their lips : But We 
 doubt not but our God will deliver us( as he faid) from the reproach 
 of them that would fwallow us up. 
 
 Again,I cannot conceive what your meaning mould be, except it 
 were the late teftimonies of the Presbyteriall Minifters to the Solemne 
 League and Covenant,and to the Truths of Jefus Chrift,againft Errors, 
 Herelies and B!afphemies:( your meaning canbe nothing but this) 
 Now ifyou call this an indeavourtoperfecutethe godly of the Land; 
 you muft necefl jrily conclude,thofe that bold errors,hererles, and blaf- 
 phemiestobeihegodly oftheLand. ( and if that beyour opinion, 'tis 
 moft abominable to all thofe that know any thing of God,or of truthj 
 And I tejl you farther, that the bani(hing,or putting to death, thofe 
 who after conviftion perfift in herefies and blafphemies,is no more then 
 the written Woid of God allows, and commands (ifyou benot gotten 
 alreadie above the Woid, and folay that by Jnekher can it be called 
 perfecution'no more then the hanging of a thief, robber, or murtherer, 
 by the Laws of theLand,can befaid to be perfecution , when the juft 
 and delerved punifhment of their wickednefle is inflicted. 
 
 faper. Again you go on in your fixth exception, and fay 'tis nonew 
 thing for worldjy wife and feeming godly men, to perfecute the Saints 
 and power of gcdlincffe; and the very fame thing is praftifed in our 
 age; and that it men were acquainted with the working of the myftery 
 of Iniquitic:,they would never be fuch (laves to time-ferving felf-feek- 
 ingmen, who one'y feeks their gain from thei quartersjand thofe that 
 will not put into their mouthes, they williai(e waragainft them; and 
 this you positively fay, doth evidently appear in me in my flighting 
 and reproaching thofe whom I formerly rej'oyced in , butnoware ac- 
 counted by me, Se&aries,and troublersofthe State, though I have no- 
 thing againft you but the cafe of ZW?/ , concerning the Law of your 
 Gud > andwillno6uowbeleeYeaslbeleevc,and putimo my mouth to 
 
 D feed 
 
(iS:) 
 
 feed you with untruths j and therefore I now dif- own you; and on the 
 contrary, own, imbrace, and hugg in my bofome, thofe.operriy wicked, 
 and prophane,which formerly I profell my fejf aftranger,to. 
 
 Anf Friends, waft In told blood ? were you in yourright fences? did 
 you not for that preient lay by that little icafon , truth, honeftie, and 
 chtritie that you pretend to, when you did fet your hands to thefe 
 things? did you not forget that of Chrift: Matth.i2. 36,37. that for eve- 
 ry idle word that men jhjU fteak^ f much more for every lying , reviling, 
 flandering word ) thej jhaU give account thereof in the day of judgement. For 
 by thy words thou fb alt be ]uftifed> and by thy words thou fhalt be condemned. 
 Will you juftifie thefe words"before Gqd or men ? or will they not con- 
 demne you without repentance? Here you charge me,with pcrfecuting 
 the Saints,and the power of godlincffe, that I am a time-ferving felf- 
 reeking man 3 who feek onely my gain from other mens quarters : that 
 I raife war aga inft thofe that will not put into my mouth j that ! (light, 
 and reproach, and call thofe Sectaries, whom J formerly rejoyced in, 
 becaufe you will not beleeve as I beleeve , and put into my mouth t© 
 feed you with untruthsj andjthatj nowjiugg and imbrace the openly 
 prophage,- — 1 &c. * 
 
 Arcyeablc to make thefe aecufationsgoodxgamft me? truIy 1 yoti 
 fpeak very largely, as if your tongue (that unruly evil member full of 
 deadly poyfon, wherewith you pretend to bleffe God, and yet do curfe 
 men made after the firm) ia dc of God) were your own ; and that none 
 could or mould contioul you —Bad I received fuch words from open- 
 ly, prpph a ne, men, or from profctt devils,! could have born them better) 
 but to be fo traduced, by men that would be accounted understanding 
 men, men profiting conicience as their rule, yea from profert Saints, 
 truly this makes me much more to fuipttt, and miftrult the truth of 
 thatyou profc|Te 9 then ever 1 did before 1 rpmem.bring.thc words of the 
 Apoftle, James 3 . 1 2 , 1 3 , 1 4, & c . Can ji fountain fend forth at the fame p 'at* 
 ' fig, $ water and bitter i Can aftgtreejbear olive berries, lot a Vtne figj fjecsn no, 
 f tffitjtinyeeld both fait water and ft fh Who in a. wife man , and indued with 
 hgewhd r >e among flym? let himftew out ofagondconverjatinn bit w fk* with 
 mtefyefe eifwifdom "But if ye have bitter envying and fir 1 ft inyow be*rts y gloj 
 not 3 and lye not again fi the truth. Tsii wifdom defeendetb not from above 9 >luti$ 
 earthly* fen fuati diwll_ Q>. See alfojjm.4 1 1, 12. 
 
 1. But to antwerthe particulars : Firlt for*, my perfecting of the 
 Saints, and the power of godlineffe ; I do here appeal to the Lord Tef.jg, 
 who takes all fuch persecutions of Saints* as done to hiinfelf ; AU. 9 <, 
 
(19) 
 
 In thi»'pohit(I fay) I call heaven and earth to wknefie, and (hall fay 
 with T> avid in Pfal.j. 3.$. Lord my God> if I have done thU\if there he thii 
 iniquity in my bands : Let the enemy perfecute my joul, and taj^e it 9 yea t let him 
 tread down my life upon the earth* And as he in Ffal. 69. 1 9. Ibou Lord hafi 
 hnorvn my reproach*, andmyfhame^ mine adverfaries are all before thee. 
 
 i!y^ In that you fay I im a time-ferver, and felf-feeker, and that I 
 (eek onely my gain fix m other mens quarters, &c. What time-ferver I 
 am, let the times judge; and for the feeking of my fe!f,ormy gain from 
 my quarters : I thank the Lord that my rejoycing i< this, the teftimony 
 ofmyconfcicnce,thit in all quarters (efpecially to you-wards^Ihave 
 preached theGofpel without covetoufnefie : and the gain that I have 
 fought for, hath been the gain of iouls to ]efusChritt,( knowing that 
 this alfo fnaJl turn to my gain)In this (I hope) you will allow us to be 
 -covetous : arid as fauKald to his Tbeffalonians, 1 . Ep. 2. cb: Being allowed 
 i-c/ God to be put in truji topreach the G /^/, evenfo n>e bsvefyihgi^ not atpleafing 
 ' men, but God 3 rvbo tryeth our hearts. Neither at any time ufed we flattering 
 words* (j"yt kgovp) nor a doakof covetoufneffe (Godii witmjfe) neither of men 
 • fought ve glory ynorofyoUynoryet of others : when tve might have been burthen- 
 feme st the Adinifleri ofCbrijl.Yea. you your fel ves are witneffes ( and God 
 alfo)that I have both travell'd to,and laboured am on git you in preach- 
 ing the Cofpel of God ; neither ever yet have I been chargeable to any 
 one of youj^to my belt knowledge andTemembrance^nonotforapeny, 
 though raoitfalfly and impudently you here charge it upon me; And 
 if I had fought my fclf, and my own gain, fo much as y^u fpeak of* 
 furely I frould have fought me out fome 'more charitable quarters,then 
 I ever yet fonnd yours to be : Bur the Lord forgive you your unthank" 
 fulneflTe, returning, and requiting me in this, evil for good. 
 
 3ly, In the next pla«e though y oa cannot but be convine'd of this in 
 your own confeiences, that you never as yet put any thing into my 
 mouth, yet ppay tell me; when or wherein have I endeavoured to ralfe 
 warre againlryou ? will this bemade good, ormuttlput it into the 
 number of y our mouunchriltian-likeflanders? 
 
 4<y. Wherea*youfay that I flight, and reproach, and dif-own you, 
 whom! formci ly rejoy ced in; becaufe you will not beleeveas'l beleeve, 
 andput into my mouth to feed you with untruths: Ianfwcr as foul 
 (aid to his 1b<.ffihnians y 1 Ep. 2 Ch. latter end, that ye were our joy, 
 andgour glory, and the crown of our re'*oy ring, while ye feemed to 
 ftand fart in the Lord : But fincey ouiiave been fo foolifh ( as he faid to 
 hisC?4/^w»/ 3 3.Ch: i.ver.)cobebet/itcht ty others not to obey the 
 
 E> 2 truth; 
 
(to) 
 
 truth 5 you muft pardon us this wrong if we be in heavineffe for you; 
 and though we be^fer from (lighting or reproaching any ( as you falfly 
 objecY) yet (I lay again) you muft pardon us, if we dif-own you in your 
 errors ; which of us it is that hath changed, let theLord judge betwixt 
 uSjwhetherourdvjftrinej or your profeflion and pra&ice, hath been, 
 yeaandnay. We dare appeal to the fame God, and tothe Lord Jefus 
 Chritt, that the word ot the Gofpei which hath been preached among 
 you, by us, was not, is not, yea and nay, but in Ghi ill was and is yea. 
 
 But farther 3 you fay we flight and dit-own you,becaufe you will not 
 
 beleeve as I beleeve, and put into my mouth to feed you with untruths. 
 
 I anfwer. Firft for your beJeeving as I beleeve ; for my belief, I (hall 
 
 fay, firft as Fan!, 2 C§r. 1 0.7. If any of you trttfi to bimfelftbat he it Cbrifls 9 let 
 
 him ofbimfelftbinkjbit again, that at he u Chi ijh, evenfo are we Cbrifij : my 
 
 belief is in the Lord Jefus, neither have I ever endeavoured to invite 
 
 orinticeyou to any other belief then the faith in Jefus Ch rift. And 
 
 whotbever he be that (hall preach to you any other Gofpei, or another 
 
 belief, though he were man, or Angel from heaven, I muft fay as Paul, 
 
 Galat. 1. 8, 9. Let him be accurfed. What other beleef you have lately 
 
 fcund out, that you will not beleeve as we beleeve, I know not. 
 
 In the next place, for your putting into my mouth, to feed yOD with 
 untruths. 
 
 I call you and all the world to witneffe againft me, and to make it to 
 appear tome, what untruth I ever fed you withall: even here in thisal- 
 foCl thank my God^Icanfay with the Apoftle,2Cor.2.l7. We are not at 
 nuny* cvbich corrupt tbt WordofGsd^but at offincerity^but at of Godwin the fight 
 0} Gody have weaken in Chrifi.hvA as he, 4. Cha p. 2. We have renounced the 
 hidden things of difbowfiy> not walking in craftimff^ nor handling the Ward of 
 God deceitfully y ut by man ife fiction of the truths commending our feives to every 
 tna'is confeience in the fight of God. 
 
 Laftly,foryour putting into my moutfefwhich you here again fpeak 
 of ) 1 here again anfwer you, I need no other witnefle againft you then 
 your feives: I hereaskyou again, Where, or when any of you, did put 
 any thing into my mouth, though my mouth hath been open to and 
 for your fouls in preaching the Gofpei of eenfolation toyou ', Though 
 Ihavefownuntoyoufpirituall things, yet when or where have I ever 
 reaped any of your temporals? Certainly therefore (if you have not put 
 on a whores forehead^ you cannot but bcamamedofthisyourftfalfe 
 and groundlefle a reproach, which you fo often here caft upon me. 
 In the laft place, whereas you charge me with imbracing and hug- 
 
 m 
 
(u ) 
 
 ging in my bofome, open prophaneones : Idefire you to let me know, 
 who are thofe open prophane ones whom I do now fo imbrace and 
 own : Ibeleevel muftfet this by araonglt the reft. 
 
 Taper. In the next part of your fixth.branch,you fay. If we were Mi- 
 nifters of Chrift, we durft not give the children* bread to dogs , much 
 lefie p. efifc others to fin to partake with fuch. 
 
 A\ wonder that yon do not fet the faddle upon the right horfe(as the 
 Pi overb is) either (hew us plainly who does fo 5 or elfc confeffe to your 
 (hame, that you let By at all, at randome, and fpeak more out of ma- 
 lice then knowledge. And furely fuch tongues want bridles.* I dare 
 challenge you to make it good againlt any of us, where ever you have 
 known any ofus, to give the childrens bread to thofe whom we have 
 known to be dogs : or where ever we have preft any to finjor to partake 
 with chofe whom we or they have known to be dogs : furely this coo, 
 will prove to be another of che fame, with your former flanders. 
 
 Taper. In your 7th branch you fay 'tis your defire,tfoat wolves may 
 be brought to lights thac you may know them and avoid them j but we 
 fear fome that would be thought true Apoltles, will prove falfe, and fo 
 muft and ought to be avoided, as the moil defperate enemies to the 
 ©:uth, and to the proreflbrs. thereof. 
 
 Arf. Li all this wejoyn withyou,and (neverfearit)I will warrant 
 you, that fome who now appear to you to be true Apoftles, and are 
 now transformed into the Minifters of theGofpel, and Minifters of ** cc 
 righteoufnefle, and fpiiiruall men ; when their vizor is piuckt off, will 
 befeen in their colours : God hath promifed it, and God will perform 
 ic*that their folly and their madneffeflball be made known unto all 
 men md they (hall proceed no farther. See 2 Titw.3.9. 
 
 Taper. Here again you fay, fome are afraid to come to light, and 
 therefore have gained Orders from Aut horitie,that none rnuit queftion 
 what they fay in publick ; andbefurethey will never meet in private: 
 fo they will avoid all occasion of being quetlioned. Thcrerore let all the 
 wife in heart judge who are afraid of light. 
 
 Anf Ianfwer. That we are fo far from avoid ng the light, that we 
 creep not into houfes, we preach not what we deliver in corners and 
 Conventicles, but in publick Congregations And that there hath been 
 any order gained from Authority, that none mould quefiion what we 
 fay in publick, is falfe: who gain'd that Order (that was put put by 
 Authorities I know not ; but ( if I do not mif-underftand it )ir onely 
 prohibits that diforder 3 which (for all your large libertie afterward 
 
 mentioned 
 
tfiermoned in your Paper) you would fcarce admit of in your private 
 meetings, viz,: chat in the midft of your exerciie, you ftiould be dilturb- 
 ed and cail'd out upon, to anfwer every quettion, which every piece of 
 ignorance in the company or congregation (hould propofe : but the ex- 
 ercifc once ended ;as our doors ("as well asyours)areepentoail comers; 
 fo if any man hath any <hing to fpeak, he may fpeak without fear of 
 being queftion'dby theMagittrarcAnd as youfayjou haveoften+ieard 
 your 1 eacheisdeiire, fo I lay (for my own partj Idefired it my felf in 
 publick,butthchlttime(*faveone)that Ip eacbed to you (& fo have 
 others before me theie) that if any man hath any thing to fa/againft 
 what we deliver, they ft uld lbnd forth a^d freely fpeak t (onely deft- 
 ring (as you fay)thatthcy (hould <pe~k in order,in love,for edification, 
 and one by out) or that you would con.e to m before we went out of 
 your Town to be refolvcd, which noneof you did, fi he ugh intreated 
 inaChriftian-fikeway to do it) but when we were gone from you,(and 
 as you thought Out of the hearing of ii) then with molt black and diC- 
 honeft mouthes,and tongues full ot lying and bitterntfle, have gone 
 from placet© place) and traduced ur and our doctrine; let the Lord 
 judge, and let your own conferences fpeak, whtr her this be not fo : and 
 if it be truth,we fay with y ou , let the wife in hea , t judge who are afraid 
 of light* 
 
 Paper. For your 8th branch: wherein you fay you diflikc ourBaby- 
 lonift confufion in making no difference twixt the Church and the 
 world, but jumbling them together, contrary to the rainde of God in 
 Scriptures, and the clear practice of Chriit and his Apoftlcs. 
 
 Anf. In a part of this Anfwer before, I have (hewed you What diffe- 
 rence there is twixt the Church and the world ; in (hewing you accor- 
 ding to the nlinde of God in Scriptures , and cbe clear minde of Chrift 
 and his Apoftlcs, what doth conftitute a true vifiWe Church : and if 
 you would have had a larger Anfwer to this filly objection and diflikc, 
 you (hould have (hew'd us wherein our jumbling them together doth 
 appear, and I doubt not, but we (hould have given fatisfacYion, at leaft 
 a rc4 fona ble anfwer,though perhaps that would not have fatisfied you* 
 
 Paper. Your ninth diflike is this ; That we cry out againft, and ac- 
 cufe perfons as overthrowers of publick Ordinances 5 and neither de- 
 clare the perfons who, nor the manner how. 
 
 Anf. Did not our Saviour Chriit tell the difciples when they were 
 together, that one of them (hould betray him ; yet he did not tell them 
 prefently which, nor the manner how ; he did not telhhein that 'twas 
 
 Judas 
 
( »J) 
 
 Jndat by name : however (when they asked hitw) he gave them a 
 iigne by which they fhould know him, as well as if he had named him, 
 viz: He to whom IJballgive afop) &c So here I (hail not gbte you-the very 
 na mes, as to fay 'tis you Jhomar, or you WiUiam, or you Giles , or you 
 Rdger, &c. yet I will give you a tignc in a word or two, by which you 
 (hall know the very men. —Thus then : They that feparate from , and 
 they that refufe, and do lay down the pra&ife of publick ordinances, 
 and do cry out againft them. Thefe are shey that do what they can to 
 
 the 
 the 
 
 try 
 
 your felres and your brethren by rhis note) you will quickly fee who 
 are the men. 
 
 taper. In your next place you fay,That it hath been offered by fome 
 of you, to vindicate the true ufe of ordinances, according to Friftiitive 
 Institution, yet you could not prevail with our partie to give a meeting 
 to try it by the light of Gods Word j and now again you offer it to me* 
 that when I (hall appoint a time you will chearfully give a meeting to 
 clear the cruth from all falfepracYtfes and innovations of men. 
 
 Anf.. Ti> this I anfwer. That except you were men of more modera- 
 tion and meeknefle, then your Paper (hews you to be, except you knew 
 better how to bridle your tongues, and to over-rule your mad pafltons, 
 to which you have fo freely given the reins in your Paper) I cannot 
 blame any man for refuiing^ogive you a meeting. Surely ic is to be 
 feared, that tnftead of clearing up the truth, fuch meeting ( with fuch 
 men) might prove tahe hut juft fuch as Pi*/ commands timothy and 
 litttt to avoid and fhun ? wx.* Vain bab lings , which will increafe to 
 morcungodlinefle, a ftriving about words to no profit, but to the fub- 
 yrrting of the hearers. And again he cals thtmfoolijb qtteftionsj contenti- 
 #**/, md fl'ivwgfi which are nnpnfitablt andvaiv. See % Tim>2. 1 4, and 16. v. 
 Titt* 3.9. 
 
 B«t thus far J entertain your proffer (becaufe you ihaU not think 
 tnat we are afraid of you) that if any among you, or any one for you, 
 (for as for your own parts (poore men) I know you are no way able to 
 undertake fuch a work) but if any of your new infpired Rabbles, for 
 you.. I fay, fha II undertake under his hand and yours, to fet down what 
 lhar truth of doftrine. and praftice is which you hold, profefle, and 
 pr-icYife in ordinance*; I do here promifc you that I (hall bereadie to 
 enteiuin ir, and to give you in, cither my a font to it , or my diflenc 
 
from ir; as I (hall Fndeit upon faithfull tryall by the Word , to be ei- 
 ther diftjnantfromjor agreeing to the Primitive Inititution of Chrift 
 andhisApoftles, Orifyoucanchargeuswithanyfalfeprafti.es, or 
 Innovations whu h we allow of, let me hear what they are, and I mall 
 give you in my Anfwer. And I take this to be far the better way (To 
 you will doit without railing and fcolding,andasyoufay in Scripture 
 language) to fausfie and refolve both yourfelves and us in the truth; 
 for words fpokm f vou know) are apt to be forgotten , and oft mifera- 
 bly miftak-m; but words written, remain, and you may all take copies 
 of them, and fay rhem by you) topawfe upon 5 and I lhail give you a 
 fair occafion of this in my Anfwer to the latt claufe of this your ninth 
 branch. Wherein you fay : 
 
 Taper, You dchrc to be aftiamed and confounded , for your former 
 evill practice, and for all your former abominations,in the abate ofthe 
 precious ordinances of JefusChriit, not onely as you were Atlieii icall, 
 Papiitical 5 Prelarical,but alfo Presbyterial in Doctrine and Difcipline, 
 contrary to Chrius inftitution. 
 
 Anf. To this I anfwer. If you have any frame in you, you never hdd 
 morecaufe te be afhamed and confounded in yourfelves;then fdr foribe 
 tf\ings in this your profeflion :• Tome things ( I fay ) which art abomi- 
 nable, and they are thefe which follow. 
 
 Here firft you plainly confefle, that you have been Atheifticall, Pa- 
 pifticall, Prelaticall, and Presbyteriall already, in your Doctrine and 
 Difcipline : truly 'tis no marvell to fee-, you fuch whiftlers , and to fee 
 you carried about like empty clouds,with every winde of new doctrine 
 that you meet with now adayes ; if you have pail through fo many 
 changes alreadie : let's view them a little. 
 
 Firff, you fay, you have been Acneifticall in Doctrine and Difcipline 9 
 here's a riddle indeed (as you fay) needs interpreting : poore men ! let 
 me ask you again, did you know what you did when you fet your 
 hands to this? how miferably have you been betrayed to difcover your 
 ignorance, and to lay your felves naked thus to the view of all r Pray 
 tell me, what doctrine and difcipline have Atheiits? do you fee your 
 fimplichie? Atheiib are fuch as live without a God, and do acknow- 
 ledge none ; fuch are faid to be Atheifts: Now I fay , whatdocVme or 
 difcipline h there amongft AtheifU? I think you would be looked upon 
 as admirably infpired men; men that have deep revelations; if you 
 would -Cc out the Atheiits religion in doctrine and difcipline ; In thefe 
 times wherein there are fo manynew ones that are fprung up ; I never 
 
(*5) 
 
 yet heard of this till now from you. 
 
 Next, you fay, you have been Pap fticall and Prelatieall ; this Is not 
 Co much to be admired, becaufe there have been fomePapifts and Pre- 
 lates chat have had their docVine and difcipline in England ; but I ne- 
 ver knew (before your confeflion here) that Tbomaf Cluttcrbuck^ Giles 
 HancoXilhomai Sbeapheardy Caleb Self 3 and thofe of you whom I know, 
 (tor truly I cannot fay that I know you all, or that I have ever (to my 
 knowledge) feen fome of your faces) I fay, I never till now knew that 
 you had been Papifts in doftrine and difcipline : and I am forry to hear 
 it now .and for thefe your abomination?, I cannot blame you (nay I 
 (hall help you what in roe lyes) to be aftumed, and confounded in your 
 felvcs fur them. 
 
 Paper. But laftly you fay, you deiire to be aftumed, and confounded 
 for all your abomination?, as you hav. been Presbyteriall in dottdne 
 and difcipline contrary totheinftitutionof Chrilt Jefus. 
 
 Anf, To this I anfwer.(and here I (hall give you that occafion which 
 I but nowpromifed you jfirft what your abominations have been* 
 whilert you profeft and lived under Presbyteriall do£trine and difci- 
 pline I know not : 'tis like, very many j be afhamed and confounded, 
 and lepent quick y 'or them. — But for the Doctrine and difcipline 
 Presbyteriall in it (elf,that which the Orthodox Presbyterian Mint* 
 tiers of this Kingdom, do now profeffe, and defire to practice : I do here 
 •undertake to make it good to you, and to him that mall undertake it 
 for you; That it is according totheinftitutionof Jefus Chrift and his 
 ApGities;this I mail do when I hear what you have to fay againft it: 
 and if you have any flume left inyou(which you profefle tohave)I 
 hope the Lord will then help you to be afhamed of, and confounded 
 -for all the abominable (landers you have caft upon it , and to be alha- 
 med and confounded in your felves for that you have fo cauflcfly and 
 finful y f parated from it,and have fallen fsoro the Ordinances and Iu- 
 ititurionsof Chrift, to the pra&ife of thofe new ones that never had 
 ground or b-ing, other then in the vain and foolifli fpeculations of 
 fome newly in' pired men. 
 
 As for y nir tenth branch, which is nothing but finfull rayUngs, and 
 revilings; I (hall not look upon that as worth times and words to an- 
 fwer. You call us, men of blinde zeal, you fay we are defperatc and "fcTi 
 damnable in opinions and praftifes; Thacmoftof our own cloth and 
 calling are Miiignants, Prelatieall, drunkards, fweareis,lyars hypo- 
 crites, that we are nioft againft thofe that are moftconfcieiuious; and 
 
 E greateft 
 
(16) 
 
 greateft friends to prophaneneffe, and prophane ones, &c a roll of 
 ShemeVs and Ri^e^'s language: the Lord helpy.xi to fee your wk> 
 kedneffe in it, and to repent, that your iniquity may be pardoned 9 and 
 forgiven by the Lord, for my pare I forgive you freely. 
 
 Anf. KBallonely ask you, how you would take it to have your Ar- 
 gument turned upon you? Thus : Some new Lights, Separatitls, and In- 
 dependents are raylers,revilers,flanderers,(wearers,drunkards,lyars, 
 follow all abominations ; if one (hould fay, fuch are fome of you, there- 
 fore you are all fuch, and to be condemned for fuch •, how would you 
 like the conclufion? Now remember Chrifts rule -, What foever you would 
 that men fmtld dj tints jolt) even fo do ym unto them : for thii it the Law and 
 the Vrophcts. 
 
 Oneiy I (hall fpeak one word to that,which you call to witneffe fome 
 ofus to be lyars openly inPulpixs * becaufe that will turn the lyeupon 
 your felves. That is Dry Baptijme : that was once publickly mentioned 
 in a Pulpit, to be amongft you. Now pray tell me (if you may not give 
 it that name) what name do you give to this ordinance pra&ifed 
 amongft youHnftead of baptizing an Intanr,topray over it onelyyand 
 to give it a name without the ufe of any water, either.by dipping or 
 fprinkling, tell me (I fay) I (hall be glad to be informed by you , what 
 do you call this ordinance? where is your ground for it ? your primi- 
 tive inftitution which you profeffeto ftick to? Is this orderly or difor- 
 derly walking, I dare be fo bold to fay, that this hath no ground in 
 Scripture either from rule or practice, precept or prefident, from Ghrift 
 or his Apoftles $ nor in any of the Churches of Ghrift, till thefe late 
 times, which every day (jike Africa) bring forth fome new Monfter: 
 yet that this hath been lately prattifed amongft you, will be made 
 good to your faces,by thofe who were eye and ear witneffes: and there* 
 fore you need not to take fo much fnuffat this. 
 
 Taper. In your n th - place you fay , you cannot but diflikeour dif- 
 owning of the Saints meeting to communicate to each other of the 
 things of God, being as clear a command of Chrifts under the Gofpel, 
 as any other: but (you fay)wedifcountenancethe practice, that we 
 may keep men in ignorance. &c. 
 
 Anf. Here's another grolle (lander : when will this mouth of lyes be 
 
 flopped? did you ever hear any of usdiflike ordifown the meeting of 
 
 <. . Saints,to communicate toeach other the things of God?when or where 
 
 ,*J ti * did we ever difcountenance fuch a practice? who* are you that y u 
 
 ' dare judge other men thus? as io fay it is our endeavour and practice, 
 
 m 
 
(*7) 
 
 to keep men in ignorance and blind nefle , can you anfwer this to God? 
 The Lord will one day judge you for this judging, and you will have 
 the fame meafure meted to you : are you the men that call your meet- 
 ings the meetings of Saints? lookupon every branch of yourrayling 
 Paper, and deal truly with your own fouls, judge your fclves, that ye 
 may not be condemned ; doth any part of k favour of a Saints fpirit 9 
 or of the things of God I if this be Saintfhip, the Devil is a Saint,he is a 
 lyar, a rayler, a falfeaccufer, the accufer of the brethren \ and whether 
 there be not much of thefe things in your invecYive, I leave it toGod, 
 and to the world co-judge ; ye make it appear to the world in it, what 
 fpirit ye are of, and what Saints ye are. 
 
 Again, for the meeting of Saints, for thofcends you fpeak of, I here 
 tell you again, that we do own it, countenance it, exhort to it, com- 
 mend it, pracYife it ; but what we diilike, and muft difown, anddif- 
 courage our people from, that I likewise tell you,&z'a: The following 
 after thofe, who {having a frm ofgodlimffe) creep into houfes , and lead cap" 
 tivefiHy women? laden with fins, and led away with divers lujis. 2 Tim. 3- 5j ^* 
 A^ain, we call to them to markjthofe which caitfe divifions and i- ffinces '? con- 
 trary to the Volirine which they have learned? and to avoid them. For they that 
 arefu<:h?ferve not the Lord Jejus, bat their own bellies, and by good words? and 
 fair fyeeches? deceive the hearts ofthefimpk. Rom. 16. 17,18. Again, we call 
 to them to remember Ghritis words,and totakehiscounfeilj//^^ man 
 (hall come untoyeUj and fay, Lo here is Cbrift, or there :belceve it not. For there 
 fhaUarifefalfe Chrifls? andfalfe Prophets, and fh all foe w great fignes ? and won- 
 ders, info much that if it wercpoffible? theyjhall deceive the very eleff Habere- 
 fore, iftheyfoaH fay unto you, Behold? he is in the defart? go not firth : Behold, be 
 11 inihefecnt chambers, beleeve it not. Matth.2.f. 23,24. 26. We call to our 
 peopleto remember the Apoltle Peters word «, whotels us, that as there 
 were falfe Prophet samongjl the Jews>? there fball be falfe teachers amongjl us 9 
 which foati bring in damnable her efies? that many \hall follow their perniciuf 
 wayes\ by reajan of whom the way of truth (lull be evilljpoj^en of: And through 
 covet fiufnefft jhall they with feigned words makf menhandife of ym \ Thefe he 
 defcribes to befuch as defoife government. Prcfumptu w are they,felf'wiSed 9 
 they are not afraidto ffea\evill of dignities. 2 Pet. 2. i 3 2, 3, and 10. verfes. 
 Asain,wedefirethem to remember che counfeil and direction of Sc. 
 J ude? who exhorts the Saints to contend earnestly for the filth? that was once 
 de iveredro the S nuts. Far (he fa ith ) there are certain men crept in unawares? 
 who werebefore of old ordained to this condemnation. He likevvife does de- 
 fcribe th«nito be men that dtfoife domhiion t and foe il^evill of dignities? that 
 
 E 2 they 
 
(*8) 
 
 they are vpandring fiarreS) that they are mochgrs : and tbtfe are they ( faith 
 he) tbatfeparate themfehes ; (knCmtll^ having not the Spirit. I you call this a 
 difowraiilgofthe Saints meetings, to communicate to each other the 
 things of God, adifcouragingof others from them, and discountenan- 
 cing of Saints pracYne, we leave it to God,Angelsand men, to judge be- 
 twixt you and us. And truly feeing thefe are thofe la It times, in which 
 there are many Antichrifts abroad, as Si. Jehu, i Ep: 2.Ch; 1 8. 1 know 
 notanyeounfell that can be more Tea fonable to you your felves then 
 this, it the Lord would give you hearts to receive and embrace it. 
 
 Your 1 2th. branch is very large, a great deal of Riffraff raked up to- 
 gether to make one dunghill : much of the fame ftuffe that hath been 
 fpoken to before; the fruits of that fpirit that reigns in the Saints of 
 thefe times : I (hall pafle by, and turn over (as I promifed you) all your 
 raylings and revilings, and fhall endeavour to anfwer ail that deferves 
 an Anfwer. ^ 
 
 Taper. In the beginning, you cannot but wonder , you fay , at o&r 
 contradictions, in that we would make the world beleeve, that we are 
 like tofuffer the loflfe of all, and to be brought to prifons,nay flakes, for 
 our confeiences, by the Sectaries ; and yet condemne them at the fame 
 time, for endeavouring a prodigious tolleration of all Religions : what 
 a ftrange contradiftion is here ( fay you.) 
 
 Anf. Have ye not read the ftory in i King. 1 2. 1 3. how Jeroboam fuf- 
 fered all the people of Ifrael to go a whoring after the Calves which he 
 erefted at Van and Betbel; and that when the man of God came out of 
 Judab to cry againft his Altar upon which he offered to his Calves, Je~ 
 roboam ftretched out his hand againft him, and cry ed out, Lay bold oh 
 bitn. 
 
 "We need not ufe many arguments to make the world beleeve, that 
 we are like to fuffer the loffe of all, to be brought to Prifons,and Stakes, 
 and that for our confeiences: The world fees it fufficiently ; that fome 
 of us have already been brought to prifonp, and fome are nowinpri- 
 fonjfand this not without loffe) and all have been threatned,( if not 
 with ftakes) yet with as cruell deaths, and all this onely for our con- 
 feiences. 
 
 Again on the other fide, that there is a Tolleration of all Religions 
 endeavoured. Heaven and Earth do fee ; and furely this is prodigious> 
 and we may here cry our, as the Lord by the mouth of the Prophet Je- 
 rem.2.12. Be afionifbedflye bt ovens ^ at this, and beye borribly afraid; be ye very 
 Jefolate 9 faitb the Lord, Now if you will wonder 5 wonder not that we 
 
 fpeak 
 
(»9> 
 
 fpeak of fuch contradictions , when ye feefuch eoatradi&ions a%pd; 
 wonder at thefe things. 
 
 Paper* But you undertake in the next place to juftifie thefe proceed* 
 ings, where you poiitively Cay, that we are (indeed) of no religion, and 
 Co not to be tollerated by them. 
 
 Anf. Doth this found like the charity of Saints? youareof no Reli- 
 gion; let me a little look upon your names that have fubfcribed this: 
 IbonuH CtHtterbiickj, William Burge, Giles HandcoXtTbomas SheapbeardyCaleb 
 -SW/s&c — one whileyou fay weareAntichriftian, hereweareof no 
 Religion : neither we nor our people, nor our Churches can in this 
 \ eftate be judged to be fo much as Chriftians. What can any Devill in 
 Hell fay worfe againft us then this? ifwedenyed the true God, and 
 whom he hath fent Jefus Chrift, if we denied every Article of the Chri- 
 ftian F-iith ; if we were the rnoft damned Hereticks under Heaven, what 
 -4ould you fay more of us then this, that we are indeed of no Religion* 
 you Thomas, or ff r illiam 3 or Giles, will you make this good to any one of 
 us, that we are of no Religion? Certainly this uncharitablenefie is 
 above all example monftrous : Calumnies invented by Pagans againft 
 Chriftians have not been fo horrible : It cou'd hardly have been imagi- 
 ned, that tbe Devil himfelf, had been ab)eto have led any reafonabl* 
 creatures, into fuch an excefle of impudencyand flander, unto fuch 
 unchriftian-like reproaches; yet thefe men would fain be accounted, 
 The Saints. Well, take heed left while you run on in thefe wayes , you 
 hear old Jacobs words; Curfedbe their wrath, for it wasfeirce; and their rage, 
 for it wot tmaU. 
 
 Taper. Again, you arc of ho Religion (which indeed is true.) 
 Anf Freinds; have ye not heard of, nor read the ftories of John of 
 Lcyderj) Kippperdi)Uin 9 and "David George ? Thofe famous (or rather infa- 
 mous) An<tbaptifts, and of the pranks they play'd in Germany: and whi- 
 thertheLord aiffered Satan to lead thofe proud hypocrites; who in 
 their own ey es were fuch holy Saints,as they could not but ("in the ten- 
 dernerTe of their confciences)feparate from the beft reformed Churches 
 of Chrift (as being of no Religion) how they apoftatized from that re- 
 ligion, and fervice, which the Scripture prefcribed, how they did put 
 away baptifme, the Lords Supper,and the preaching of the Wordjand 
 perfwaded many poore ignorant people , to follow their pernicious 
 wayes, to their deitrucYion, drawing them along after the directions of 
 thefe new Prophets ?have ye not heard of thefe things? whether or no 
 the fame fpirit which was the author of that Anabaptifme ( and under 
 
 thac 
 
Ofo) 
 
 t to of all other their prodigious and horrible impieties in Germany) 
 doth not now make his appearance in England^ ana walk amohgft us, 
 I leave to all to judge,who have but halt anc»e open , and at e any whic 
 acquainted with thofe ftories: ■— out of pitie and compaflion,4nd meer 
 love to your fouls, the Lord knows) I beg and pray for you, that you be 
 not taken captive in thofe fnares. 
 
 Taper. Again you are of no Religion (which indeed is true.) 
 Anf Ofno Religion? we acknowledge theonely true God, Father, 
 Son, and holy Ghottyfor our God, and he hath acknowledged us to be 
 his people, he hath taken us into Covenant with himjwc beleeve that 
 he hath given his Son Jefus Chrift to dye for our fins , and that he is 
 rifen again-for our justification j weenjoy union and communion with 
 him in grace here, being fpiritually, and myftically (yet really and in- 
 feparably) joyned to Chrilt as our Head and Husband ; we pertake of 
 the virtue of his mediation, in our Juftification , adoption, fanftifica- 
 tion, we live in expectation of everlafting communion, with our head 
 Ch rift Jefus, in that glory of heaven, the firft fruits of which ^lory with 
 Chrift,is communicated to us in this life, as we are members of him, 
 our head, and fo in him are intereffed in that glory which he is fully 
 pofTeftof; And as an earneft thereof, we enjoy the fence of Gods love, 
 peace of confcience, joy in the holy Ghoft, and hope of glory : and 
 whileft we continue here in this life, in the communion of Saints , the 
 Lord hath given us the prefence, the help, and fupport of his own Spi- 
 rit, to teach, guide, direft and enable us to, and to fupport uj in his 
 worlhip, fear and fervice, which we deiire and endeavour to perform, 
 according to that rule which he hath given us for our faith and obedi- 
 ence in his holy Word. 
 
 All this, and yet of no Religion? if you have apoitatized from this, I 
 would fain know, what new religion yon have found out 5 what God 
 ye acknowledge, and after what way, and.in what manner ye do wor- 
 ship : you tell me fomething in the following part of this branch of 
 your Paper, that after that way which vve cali herefie, you fo wo:uYip 
 theGodol youi fathers ;you have been lately taught to fay this in a 
 Sermon of your new Pallors; I fee you can remember the text. But I tell 
 you ("and will make it good to you) that if you worfhip the God of 
 your fathers after that way which we call hereiie , your woi fhip is in- 
 cenfe in the devils noitrils, and an abomination to the Lord. And this I 
 doubt n^i but you will beconvine'd of anon, when I come to {hew you 
 what way 'tis that we call hereiie. 
 
 Pray 
 
(3' ) 
 
 Pray be fo charitable for the time tc come, as tothink, that we are 
 of fome religion j though fit may be) not of yours. 
 
 Paper. You fay in the next place, that we are a hodg- podge rmde up 
 of all like the Tu \s Alcorati y o$ Heathenlfme in permitting meer Aiheills 
 and prophane ones co be members of our Church, and partakers of our 
 Seals in wor(hip,of Jewifh Tithes and oblations, of Popiih ordination 
 and ceremonies, of Epifcopall pomp, pride, and avarice, 8cc. 
 
 Anf. What can you leave offfo foon I is this all ? have ye no more? 
 'tis wonder, but let's fee what all this out-cry is for. 
 
 Firft, we are a meer hodge-podge j I would that you who pretend fo 
 to excel! in Saint-ftYip and the Spirit,would bat once difcover, and ma- 
 nifest thus much, that ye had learn'd common civility, and how to give 
 fome civil! langu >.ge< 
 
 In what are we an hodge-podge? you fay we admit of heathens, and 
 prophane ones, to be members of our Church, and partakers of the 
 Seals ofour woi (hip. — Truly no other Heathens, nor prophane ones* ** 
 then fuch as you your felves are : I know of no Atheifts, nor Heathens, 
 thathave been admitted members(as Atheifts and Heathens) to any 
 ofour Churches, or any Church in Chriftendome: it may be that fome 
 of you that charge us with this have been travellers, and fo may lye by 
 authoritie, f according to the Proverb) pray tell me, lets be informed 
 by you a little, where, or in what particular Church of ours have any 
 Atheifts or Heathens been admitted members, or to either of the Seals? 
 are any admitted to the firft orfecond Seal, but fuch as are born within 
 thelineof the Church, of Chriftian parents, profefling faith in Chrift 
 Jefus? are any but fuch admitted (by us) to the firft Seal? or anybut 
 fuch to the fecond ? Now will you make thofe , that are born within 
 thelineof the viiibieChnrch, and that do profe fie faith in Chrift ]efus 
 to be Heathens and Atheifts? what Browniiticall, Anabaptifticall tenets 
 are thefe? vvil not all the world that hears of this,hifle at your madnesj 
 your (implicitie, and non-fence, and your witlefle, groundlelTe uncha- 
 ritable charging andcenfuringofus? 
 
 Again, where can you fhew any meerly prophane ones, who conti- 
 nuing openly fuch ; without profeffion of godly forrow , and defires of 
 coming to the Lord Jefus for forgivenefle, and for increafe of 4jrace, 
 that they might be inabled to lead a more holy life for the time to 
 come, that have been admitted by us to the Lords Supper? This is as 
 very a (lander as a'l the reft : and if they do defiretocome in this way, 
 I would fain know of you, where is your warrant, and authoritie from ' 
 
\X*~i 
 
 (3») 
 
 Scripture to deny them ? To fatisfie you Further in this 5 I long to fee, 
 where your rule, or your command is from Christ, to require fatisfafti- 
 on,by convincing Arguments,of the true grace of every Church-mem- 
 ber : I am confident of it, that if that were iti i&iy flood upon by your 
 new Paftor, he would have but a thin Church, I am afraid (were an 
 honeftand fufficient,impartiall undernSuidingChiiftian to be Judge 
 of thisj the greateit part of the Ten Subfcribers would be found tardy 
 in this, and Co not fit to be members, ( what ever you lay claim to} — 
 What ever your new guide pretends to, he mult ilretch his tender con- 
 fcience, in difpencing with, and in taking many upon charitable fiip- 
 pofitions in this point, or elfe his quarter s would quickly grow as cold, 
 and as ihin at Cirencefler, as they ha \e been at other places , and to he 
 mud again turn Traveller, and an Itinerary. 
 
 y^Again, I fee you do not know ( pooi e men ) and therefore I would 
 .^naveyou to go to your fpirituall and gifted man to teach you,«.vhat 
 is the nature ofavinble Church; and (let* he fhould be ignorant of it) 
 I will give you a hint or two of it : The vilible Church, it is fuch u body 
 whofe members are never all gracious ("if you will beleeve the Sciip- 
 tare) it is not like the Church invifible, the Church of the Ele& : but it 
 is an Heterogeneous body (do you underftand that word?) Tie help 
 you, the parts of it are very diflimular ; fome chaff, fome corn, fome 
 wheat, fome tares, a net of fithes good and bad , an houfe wherein are 
 veflels of honour and difhonour ; afoldoflheep and goats ;_a tree of 
 green and withered branches, a table of guefts fome with , fome with- 
 out a wedding garment : In a word, every vilible Church is a fociety 3 
 wherein many are called, and few are chofen. Except therefore you 
 will alter the nature ©fall true vifible Churches whereof the Scripture 
 fpeaks, we mult grant, and fomuft you, that in every vifible Church, 
 there are fome members which hive not true grace. If you have any 
 thing to fay to this, let me hear your Arguments , and I (hall anfwer 
 you. 
 
 Taper. Your next grounds upon which you fay we are of no religion, 
 are, becaufe we receive Jewift Tithes and Oblations jbecaufc of Popifti 
 ordination and ceremonies, Epifcopall pomp, pride and avarice. 
 
 A$f For matter oi Tithes you give me large occafion by and by 
 
 after, and therefore I will refer that till I come to it there: Though your 
 
 Paper be full of Tautologies, toiruffeup yourinvtcVive, I (hall fhovell 
 
 up as much of you ■ filth as lean together, into order in nijNAnfwcr. 
 
 For Popifti ordination, if therefore Popilh becauie by Biln^ps, I ha ve 
 
(33> 
 
 likewife formerly faid enough alreadie to fatigue reafonable men, 
 (though perhaps not you) and therefore I (hall fay no more of tfaac 
 here neither. 
 
 For Popifh Ceremonies, we renounce them, and are as far as the pre- 
 cifelt Anabaptiftofyou all, from tollerating them, either in our felves 
 or others, where we may in a lawfu)l way hinder and remove them — 
 For our Epifcopall pomp, pride and avarice, which yon fay is in us ; I 
 tell you again you will be judging till you are judged, if you leave not 
 tht fooner : The Lord forgive you. 
 
 Faper. To paffe by much of your rubbifh ; the next thing you give mt 
 occahon to take notice of is — your zeal againft evill in opinion, and 
 nra&ife, againit all humane inventions in the worfhip of God, and for 
 the truth once delivered to the Saints \ And here you ("very well ) put 
 in aparenthefis(fofarastheLordmalldifcovcrittoyou) 
 
 Anf. Here I cannot but commend your zealous profeffion j but with- 
 all cannot but tell you plainly, that yet the Lord hath not difcovered 
 that truth to you which was once delivered to the Saints, orelfe you 
 have (hutyour eyes, that you willnot fee it. For were your eyes open, 
 and were you but clear lighted, you muft needs fall firit upon your 
 felves if you look difcerningly into your wayes , and into your judge- 
 ments, here declared in this your Paper ; if you will bring thefe to the 
 Tex:,^.' the written Word, you will finde abundance of evill both of 
 ©pinion and practice, which tends rather to the fubverting, then the 
 defending and maintaining of the truth once delivered to the Saints. 
 The Lord difcover it toyou,for men are very blear- ey'd and dim-fight- 
 ed when they look upon their own wayes: Solomon tels us that everyway 
 of man u right in bis own eyes: Prov.2 1 .2. Said we not well 3 thou art a Samari* 
 tarie, andbafi a devill^ faid the Jews to Chrilt : but I fay let you and I lay 
 by our felves, and let us brin^ our wayes and worfhip, our opinions 
 and pra&ifes to that text in 7/d.8.20. To the Law^andto the tefiimonies:and 
 if 't bey $>eal{ not according to thU word} tbere is no light in them* 
 
 Taper. In ihe next place you tell me, you are refolvcd(the fame 
 power afTitting you) that if I or any other (as we have done J do or (hall 
 vent any opinion, or hold any pracYife contrary to what is held forth 
 in the Word of God, in the fimplicitie of its own fence and fpirituall 
 meaning, that we (hall hear of ir, 8cc. 
 
 Anj. I anfwer. Firft I muft here reprove you again for a falftiood,and 
 abafeflandcrjinthatyou fay I save vented, and do r^old any opinion 
 or practice contrary to what is held forth in thr Word : if we vent any 
 
thing ((ay you) as you have done : I challenge you and all the world to 
 .makethat good ; or if you do not, or at leaft cannot , thenbe afhamed 
 and repent, acknowledge your fault, elfe you will be feenand known 
 to the world to be fuch asyou are. 
 
 Secondly, if when Ido vent or hold any fuch opinion or practice,you 
 will be as good as your word and promilejz//*. to let me hear of it : I 
 profeffe lerioufly to you, I will thank you for it ; but let it be done then 
 in a more civil! Chriuian-like way then this is; leave off rayling and 
 flander?ng,and I (hall fay as David, Pfal. 141.5- Let the righteous finite 
 me s and itjhall be a kjndnefy: ind let him reprove me, and it foall be an excellent 
 oily which Jhall not breabjny head. 
 
 In the third place, if any thing be vented contrary to what is held 
 forth in the Word of God,in the fimplkitie of its own fence and fpiri- 
 tuall meaning, then I (hall hear of it — - 
 
 I fay again I defire it ; But pray tell me, who (hall be judge of the 
 fame fence and fpirituali meaning of the Word in its fimplicitie? wilt 
 you be Judges? Alas you are not tit, you can go no farther then the 
 letter, and where the place requires more then a literall exposition to 
 fet forth its meaning, you mutt be at a- (land: And I am much miitaken, 
 if your new Paftor can help you ; as fpirituali a man ai ybsrtaike him 
 to be, I am fure where you ituroblc upon fome places , and do venture 
 to give the meaning of them (your Paper fhewsj you fomtlmes miitake 
 fouly, and do make good that place of the Aponle, 2 Fet. 3.16. where 
 he faith, that in the Epifiles of Paul there be feme things hardto he under jiocd-y 
 which they that are unlearned and unftabk} do nrejl) ( as they do alfe the other 
 Scriptures) unto their defcv.BUn. And if you fly to the old fhift of the new 
 lights of thefe times, and tell us that the Spirit will help you: I anfwer, 
 ftrhVtis the Spirit of God alone that muft help you (if any fpirit)c» 
 smderftand it's own fpirituali meaning; And I muft plainly tell you* 
 that there be bat few of the foot-ftepsof the Spirit of God to be feen 
 (in this your PaperJ if thofe who are belt acquainted with them, wece 
 to fearch for them here. 
 
 Again,the Spirit doth not now help by miraculous wayes,(as it hath 
 donej by immediate revelations and infufions,and by giving men the 
 gifts of tongues, to underftand all languages, (as in the Apoflles times) 
 and they that pretend to fuch things in thefe times, are led along, and 
 feduced by a lying fpirit. 
 
 Taper. In the next place : you fay, you truft God will give you cou- 
 rage and bolduefle to maintain the truth? by found do&rinc ; and to 
 
(35) 
 
 convince all gainfayers (though never fo fophiftieall ) that ye fhal! not 
 needtoufe<as fome do )in$Ure& means, asftirring uptheMagiftrate 
 againft them, there being no footfteps, for fnch pra&ice in the Gofpel 
 tomainrainthetruth,butisthewayof Antichrift to kt up his king- 
 dome: Rev. 13.7. 15, 1 6. but the Saints overcome the devill and his Iu- 
 ftruments by the bloodafthe Lamb, and by the word of their tejlimonj. Revel. 
 
 12.11. 
 
 Anf. Ianfwer.FirftjIknownot what courage and boldneffe God 
 may give you to maintain the truth; but I am fnre Satan hath fupplyed 
 you with abundance of courage and boldnefie (even to Impudencie) 
 in fpeaking evill of the way of truth, and in endeavouring to hold up 
 errors : And what worthy Patrons fuch as you are, are like to prove 
 your felves to Truth,'cis much to be fufpefted if one view you well in 
 that (hape you appear in, in this your Inveftive. 
 
 aly. Whereas you fay the Magistrate is an indirect means, that there 
 are no footfteps of it in the Gofpel, that 'tis the way of Antichrift.&c 
 
 I anfwer. It may be you have a means that's more direft in your con- 
 ceit then by the fword of the Magiftrate; though it hath fewer footfteps 
 in the Gofpel, and that is by the Sword of the Souldier. 
 
 But I know you expect 1 mould fay fomething here (becaufe you give 
 the occafion) concerning the power of the Mag'-ftrate under the Gofpel; 
 The power of the Magiftrate(in maintaining truth) (you fay) hath no » 
 footfteps in the Gofpel, *cis an Antichriftian way : *-* DidT not tell you * 
 in the beginning how exceedingly a earn all heart loves libertie, and 
 freedome? Oh,'tis a fweet morfell, how paflionafeiy do men purfue it? 
 every coercive and vindictive power that would reftrain it, and punifh 
 it's wickednefle; oh this is an Antichriftian way. And to prove this 9 
 you urge,- £ev. 13.7. 15, l^. 
 
 Anf. Tothis I anfwcr.Now you fpeak like your felves: Here? the pure 
 pute language of all the Anabaptifts that I ever yet heard or read of, 
 orhavefpoken with. — 1 doubt not but to make it appear to you, that 
 thefe are onely the fancies and devices of Phanaticall Enthufiafts(and 
 not to be deduced from Scriptures) who becaufe they be diflolute 
 would have no bonds of Laws; becaufe they are Schifmaticks, would 
 havenodifciprme in the Church;and becaufe they walk inordinately, 
 they would have no coercive power of the Magiftrate to reftrain them. 
 This is onely the fpirit of thofe Schifmacrcall Teachers , who under a 
 pretence of fpiriruall freedome, will lead you into all catnall libertie, 
 prophaneneflfe, faeriledge,and faction.' — And have they ("nor you) 
 
 F 2 nothing 
 
( A) 
 
 nothing elfe to prove Magiftracie to be Antichriftian , and to have no 
 footttepsin the Gofpel, but Rev. 13.7. i5- 16. Poore men, did not I tell 
 you but now, what milcrable Expontors,and applyers,anl wreftcrsoi 
 Sciipture you were, to your own deftru&ion? will yon lee how ridicu- 
 lous you are in this place, and how limply and finfully you abule Scri- 
 pture. The text alledged plainly fhews,that power was given toA>ui- 
 chrift to wage warre with the Saints, and by his Armies to ove .con c 
 them ; and this you bring to prove, that the Sword or jnftice in the 
 hand of the Civill Magistrate under the Gofpel is Antichriitian juh mi~ 
 ferable ignorance and impudence} he that thus teacheth you to under- 
 hand and apply Scriptures,isa blinde leader of the blinde, and 0* c " c 
 Lord open not your eyes the fooner) you will boih fall into the ditch. 
 
 Again, you urge.-Zute/. 12. 11. where the text faith, that the Saints 
 overcame Satan by the blood of the Lamb*) and the word of their teflimon)-' 
 and this you bring to prove, that the Power of the Magiftrate under 
 the Gofpel in retraining and puniming errors, and maintaining truth, 
 is an indirect and an Antichriftian way ;may not he that hath but halt 
 an eyefee howgrofly abfurd you areinthefethings? The plain mean- 
 ing of the place is no more then this, That by the death and lufferirigs 
 cf JefusGhriu 1 (the Lambe of God (lain,) the devilland all his Angels, 
 all the enemies of mans falvation, are overcome ; and the Saints arc 
 faidtoovercomihimby his blood, as they have their garments waftit 
 iathebloodof theLambe, as they are juftified and fancYified by his 
 blood, and by his Word; the viftory of Chrift over the devill and his 
 Angels being obtained not in his own name, but for us ; we ( that be- 
 leeve in his blood, and the word of his tcftimony)arefaid( in him,) to 
 have overcome Satan, and his Angels, the enemies of our falvation. 
 
 Do you (ee now how limply you have quoted Scripture here, and 
 howlittle toyour purpofe? Surely this is no fmall Ian, thus to abufe 
 and wreft the Word and the truth of God, to the maintaining of errors; 
 therefore repent for it. 
 
 Again you fay, the power of the Magiftrate under the Gofpel is an 
 Antichriftian way, — and you have fairly prov'd it; —Let me tell you, 
 fuft thus did John of Ley den in Jldunfter, all Power of the Magiftrite 
 araongftChriftians, was by him and his followers ciy'd down as An- 
 tichriftian, and perfecution of tender confcienccs ; till he himfelf had 
 gained power by his feduced ones, to murther and binifti ill the Magi- 
 strates in Afmfler ; and John himfelf was got up into the Throne of So- 
 vereignty, made, and proclaimed by ihem his followers to be King of 
 
 the 
 
( 37> 
 the new Jerufalem in &/unficr 3 where heexercifed a great deal of mod: 
 barbarous and unheard or cruelty; and thew Magiitracie was no longer 
 AntichriiHan, when the Saints tUere ("as they call'd themlelve"«)were 
 once become Magiltrates. 
 
 lonely mindeyouof this (lory , becaufe the Town and Countrey Note i 
 fpeiks it, that fome of you that have here fubfcribedMagilrracieto be Gi!es 
 Ancichiiltian, are defined and appointed, and are ready to undertake Hamo, 
 the office of being Magitlrates among your neighbours ; I hope when CnC °^ 
 you your (elves come to be Magirtrates and Juitices 3 then Magiftracie *" ™ 
 will no longer be accounted Antichriftian amongit you, when the (C incet 
 Sword is once in the Saints hands. taken. I 
 
 But that I may not difcourage you in your young undertakings , I Oath fi 
 will take a little pains to inform your ignorance ; and to (hew yui what I [J ft p e . 
 foot-ikps the Magirtrates executing of JuiHce upon tranfgteflbrs(both ^ * 
 againlt the firft and (econd Table) hath in the Gofpel. I hope I (hall txecut 
 make it appear plainly to yo<*, that 'tis fofarrefrom being Antichri- that of 
 ftian, that it is Gods own ordinance, and that under the Gofpel; and "»Ckl 
 you (hill fee 'tis onely ignorance, that makes you To impudent , as to f * 
 fay, that this hath no foot-fteps in the Gofpel. 
 
 In the fiift place; let me tell you, that, all the beft reformed Churches 
 in Chrittendome, do renounce and detelt thefe Anabaptirticall dreams 
 of yours; and mod harmonioufly and willingly confefTe,and acknow- 
 ledge it, to be Gods will that the world be governed by Laws ( by the 
 way remember that the Church is within the Common-wealth;) and 
 God himfelf hath appointed the Civill Magiftrate, and hath delivered 
 to him, the Sword, to the protection and praife of good men ; and for 
 punifhmenton theevill. And by this bridle, mens vices and wicked- 
 nefies (houldf be retrained , whether committed againlt the firtt or 
 againlt thefecond Table. 
 
 2ly, They confeffe the Power and Authoritie of Magiftrates to be 
 the ordinances of God himfelf, appointed, as well to the manifeftation 
 of his own glory, as to the lingular profit of mankinde : That by reafon 
 of the will of God hirnfelf revealed in his Word , we muft not oncly 
 fbffer, and be content that they (hould rule, but alfo to love them, fear 
 them, and withali reverence, and honour , a^d embrace them as the 
 Iv bafladors and Minifies of the moft high God ( feeing in his (lead, 
 and preferr'd for the good ot their Sub : eft?J that we fnould poure out 
 prayers for them, pay tributes to them; and in all bufinsfTcs of the 
 Common-weak h C which are not againft the Word of God ) to obey 
 their Laws and EJifts. slv, 
 
3ly,They beleeve alfo, and do willingly acknowledge , that every 
 lawfullMagiftratebein^byGod himfelfconfticuted, the keener and 
 defender of both Tables of the Law, may and ought, firtV and chiefly, 
 to take careot Gods gloiy, and (according to his place )to pr.fervc 
 Pveligion,when pure, and co refto re it when decayed and corrupted; 
 andtothisend,torettrain and puni(h 3 as well Atheifts, Blafphemers, 
 Hereticks, and Schifmaticks, as the violaters of Juftice and Civiil 
 peace. 
 
 Now by what fpirit you are led, to run out of, and tocry down the 
 opinions and pra&ifes, of all the Churches of Chrift in this point , as 
 Antichriftian, every man may judge : And the Lord help you timely to 
 fee whither you are running headlongjnot onely beyond the Churches 
 of Chrift 5 but into absurdities and extremities, which even the Law 
 of Nature teaches poore Pagans and Heathens to avoid, who have 
 their Governors and government amongft them : nay even to be more 
 bruitifh, and more void efundet-fhnding then the creature, the very 
 beafts that perifh, for even they too, are taught of nature to obferve an 
 order amongft themfelves. — But to fhew it unto you from Scripture 
 grounds. 
 
 Paper. Toflirupthe Magiftrate againft thofe whooppofe the truth, 
 you fay is an indirect way, that hath no foot-fteps in the Gofpel, but is 
 Antichriftian. 
 
 Anf Firft,let me prefent you a glaffe wherein you may fee your own 
 faces drawn to the life. In 2 Pet. 2. and St. Jude in his Epiftle, thefe two 
 (fpeaking of falfe prophets that were then in thofe dayes; and fore- 
 mewing what ones mould creep into the Church) do fo defcribe them 
 that all men may fee them: Theyvpdh^ (faith P eter) after the flcfh 3 in the 
 luftsofnnckannejjeyand de^ife government and dominion. Prejumptuous are 
 they>felf'willed : they a r e not afraid tofteak^evltiof dignities ; Whereat Angels, 
 which are gre iter in power and mighty bring mt a raying 'accufation again}} 
 them before the Lord. So St. Jude, 8. ver. Thefe filthy dreamers defile the jlefkl 
 deftije dominion, and fyeak^evill of dignities. If you note it ; thefe words of 
 thefe Apoilles do as direft'y fit the Anabaptifts of thefe times, as if they 
 had aynied at them. — This by the-way. 
 
 In the n -xt place : Tie (hew you out of Scripture, that the office of the 
 Civiil Magiftrate, is fo far from being Antichriftian , that it is an of- 
 fice appointed by God himfelf, for the adminiftration of Juftice , and 
 prefervation of Peace both in Church and Common-wealth. And that 
 in this way of adminiftring Juftice, and preferving Peace in Church 
 
 and 
 
( 39) 
 
 and State, their authoritie extends, tothepuniming and reftrainingof 
 HereJcks, Blafphemers, Schifmaticks, as well as. Murtherers and 
 theeves: Firlt fee thefe places of Scripture, Exod. i§. 20,2 1, 22. 2 Chron. 
 19 6. and 11. ver. Proz/.8.i$,i6. Van.2.21. Thefe pjaces will (hew you 
 fufn\iently,that Magiftracie is Gods ordinance. It* you would have a 
 Gofpel proof, fee Rom. 1 3. 6 firft verfes, wrure they arc call'd icverall 
 times, The ordinance of Gad, and tbeminifters of God, 
 
 21/;, You (hall fee it cleared to you ( de faftS) that thefe Magiftrates 
 have exercifed their power, in fupprefling errors, heretics and blafyhe- 
 mies, which have been contrary to found doctrine and true Religion. 
 See 1 2CZwg.15.13. 2 King.io. 11,24. 2Kwg.23.20. 2 Chron. 1 •}.!$. 
 
 jly, You lhall fee that they did exercife this power ( de jure too) up- 
 on Gods warrant, and by virtue of his ordination: SeeZW. 13. from 
 the- 5. to the iq. ver. and i7.Chap- 2,3,4, 5,ver. Exod.22.20. Levit.2\ 16. 
 
 All that you can fay to this is, that thefe be old Teftament texts, and 
 God appointed Magiftrates under the Law, and the Jews were kept in 
 orderby them j yet this doth not prove that Chriftians under the Go- 
 fpel may exercife that power one ovetanother, or that they need any 
 Civill Magiftrate. 
 
 I anfu, e/J (hall (hew you the weakneffe and fimplicitie of this reply, 
 and that in this order." — .Firft,thereis the like neceffity of the Civill 
 Magiftrates and Judges under the Gofpel,as well as under the Law 5 for 
 the fad experience of thefe times (hews us, and the Scripture (hews us, 
 that the famediforders fall out amonglt Ghriftians, as did among the 
 Jews 5 not onely envjingsyflrifesy debates, going to law j, &g. and the like 
 diforders in the Scate,but aifo errors, bercfiesy and blajpbemies, and dh'fions 
 inihe Church. See I Cor 3.3. and Chap.6,6. PW/.3.18. 2Pet.21.Uc. 
 
 Now if theie be. the fame diforders in Church and State ( amongft 
 Chriftians)as were among them; it muft neceffarily follow (and you 
 cannot but in reafon grant ;> ) that here's need of the fame power and 
 authoritie forthereftraining and punifliingof thefe.— If we have need 
 of the fame power and authoritie,and that hath been a power appoint* 
 edof G >d for the fame end, if you will deny it to us under the GofpeI 3 
 you mult (hew me, where ever that Command and ordinance was re- 
 pealed, or that practice prohibited, ander the new Tettament. I muft 
 confetfe to you that I could never yet fmde it repealf'd or prohibited by 
 Chcifto'-his Apoftles; and therefore rationall men muft grant that ic 
 ftands ilil 1 in force under the G »fpel. 
 
 And to fatisfie you further, I will Slew you feverall grounds why 3 
 
 and 
 
(4o) 
 
 and places from which you mud conclude, that their Calling is War- 
 rantable by,and agreeable to the Gofpel. 
 
 Firft, we having need of (uch,as well as the Jews under the Law,you 
 muft either grant us them, orelfeyou muft conclude, that the State of 
 the Church ofChrift( in refpttt of the Civill Magiftratejis worfe un- 
 der the new Tefbmenc then i* was under the oid, which no man will be 
 fomad as to fay. 
 
 Again, ifthe office of the Magistrate, were an office and ordinance 
 lander the La w 5 and not under the Gofpel, then it muft be becaufe this 
 ordinance was ceremoniall and typicall; but this cannot be : for I (hall 
 plainly (hew you that the power of the Magiftrate is morall and per- 
 petual!. 
 
 Firft look upon the fift Commandment , Honour thy father and thy mo* 
 ihir i &c. I hope you will not turn Antinomians too, and deny the mo 
 ralitie of the ten Commandments : if youdo, the Apoftle Fauls words 
 will (hew, that it you condemne«til the reft, yet this Command is mo- 
 rall and perpetually for he renews it in the Gofpel; and it muft ftand as 
 long as the Gofpel ftand?. Epbef 6. i, 2. Now Ibeleeve that your umpi- 
 red and fpirituall Paftor will not deny , but that in that Command 
 (though the Apoftle applyes it there onely to parents and children) yec 
 both this relate and correlate, viz: the Magiftrate and Subject, the 
 power and authorise of the one, and the obedience and fubmiffion of 
 the other, are both warranted and commanded. 
 
 Again, the power ofthe Magiftrate muft needs be morall and perpe- 
 tual! in the Church; becaufe the reafon, and ground, and end of that 
 power is morall and perpetuall rone ground and reafon why that 
 power wa s eftabliflht amongft the Jews, was becaufe feducers and drea- 
 mers of dreams, would turn away the hearts of Gods people from the 
 Lord ; and the end of exercifing and executing that power, was that 
 all Ifrael might fear,and do no more fo wickedly, ZW. 13.5 it. Now 
 thefe grounds,reafons and ends of the ordaining the power at firft, and 
 the executing of it are perpetuall,and are at this time a mongtt us, ther- 
 fore it cannot be denyed ("by reafonable men J but that the power muft 
 be ftill in force: you know that the grounds,and reafons, and ends of 
 both the inftitution of it, and the execution of it are now with us, viz: 
 feducers do (till indeavourto draw away the hearts of Gods people 
 from the Lord (if Juftice were executed on thefe) the people would fear, 
 and do no more fo wickedly. 
 
 Again, you (hall findc that the want of a Civill Magiftrate to fway 
 
 the 
 
(40 
 
 the Sword of Juftice, was not cd by the holy Ghofl: , as a great plague, 
 and a fearfull judgement on the Jews: See jWg.17.6. and Cbap.iS. i.y. 
 and 21. 2$. Solikewifeon the contrary, 'twas fore-told and proroifed 
 as a lingular blefling to the Ghriftian Church under the Gofpel : Ifa. 49. 
 23. And Kings under the Gofpel are required and commanded to im- 
 ploy thdr power to the advancement of Chriftg kingdom: Tfal.%. 10,1 1, 
 12. The Pfal mis clearly expounded of Chrift and his kingdom by 
 the Apoltle, AU. 4. 2$. and A&. 13. 23.Now(fakh thePfalmiftJ Bejvifey 
 Oye l\i»gs'-> be infrm&edsO ye Judges: Serve the Lord with fear. Now ye mult Dr D 
 knowsthat Kings and Judges, ferve God two manner of wayes :Firft, «nhii 
 as men by leading a godly life agreeable to the rules of the Gofpel. 2ly, ? Cr " 
 as Kings and Judges, they ferve God by enacting and executing Laws 
 with convenient feverity j commanding fuft things, and prohibiting 
 evill : So did Hezekjab ;.nd Jofub : And then properly do Kings and 
 Judges ferve God as Kings and Judges, when they do thofe things in 
 and for the ferviceof God, which none can do but they. 
 
 Farther yet, ye ihallfee,how in the Gofpel, Chrift himfclf and his 
 Apoitles, have approved of the Authoritie of the Civill Magiftrate 3 and 
 have commanded obedience to them. Matth. 22.21. Chrift commands 
 & all to pay unto Cefar, the things that are Cefar s : And he himfelf payed tri- 
 bute, and acknowledged even Pilates power over him t© be from God: 
 Joh. 1 9. 1 1 • — Again 3 the Apoftle commands all people to fubmit, and 
 to obey the Magiftrate, and to obey for the Lords fake , and for that 
 they are the ordinance of God. And therefore furely the Authority of 
 the Magiftrate is eftablilht by the Gjfpel. See Rom. 13. i 5 4, 5- lit. 3. 1. 
 1 Vet. 2. 1^,14,15. Again, the Apoftle commands us to offer up prayers 
 infpeciall for them as Magistrates: 1 lint. 2. 1, 2, 3,4. that noentay hade a 
 quiet and peaceable lije^ under them, in all godlinejfe and bomfiy. Which we 
 could not do, except the Lord bleffe their government over MS. 
 
 May not a man now fay to you here, as Chrift did to the Pharifees, 
 Te erre, not knowing the Scripturej : what a groffe error is this in you, to let 
 your hands to fuck a falfhood as this is ? That the office of a Magiftrate 
 under the Gofpel is Antichriftian, and hath no foot-fteps in theGofpel? 
 Ye fee it hath thofe foot-fteps there which neither you, nor all the Ana- 
 baptiftsin England } nor all the Devils in Hell, (hail be able ever to me 
 out. The Lord give you underftanding, that you may fee your error, 
 beaftnmedofit, and repent for it, and from it. 
 
 Let's fee what you fay next: — * Truly in 20 lines together or more, 
 nothing but a throwing out your very gaul,in moil unchriftianlike flan- 
 
ders and reproaches; in which too, the Divel hath hoi pen yon,to belch 
 out as hellifh lyes, as ever the father of lyes himfelf vented.Oh,what a 
 Saint-lik fpirit this favours of? to rayl, and brawl, and ipeak evlll of 
 M^giftratesandMinilterSjandallthatcome in your way. In your fol- 
 lowing pageof your Paper,ye pretend much to the carriage of Chrift 
 and his Apoftles ■ you fay you are commanded to be gende, and meek, 
 and curteousj to be moderate, to walk as brethren,and to befeech men, 
 and that you are condemned for following thefc \ I leave it ( even to 
 your felves) and to all the world to judge,of the meekneffe, and Jambe- 
 iike fpirit, which you have in this Paperexprefttobein you. Heave it 
 upon your own confciences( if they be not feared) if they be,the Lord 
 foften them, and give you fpeedily a fence of your condition, (for my 
 part^ I (hall befeech God to pardon you. 
 
 Taper. You call us vain, time-ferving,felf-fceking Teachers, turning 
 with every winde, perfidious men, who will be any thing, nay nothing 
 for a littlepelf, though under pretences of piety, penny mailers, hire- 
 lings, falfe prophets ; that our means is the prop of our miniftery.That 
 we will not trull God, that we are at every word of command from 
 men, facing about, and turning as we werejthat we have fworn to 
 maintain Epifcopacy with & cetera. 
 
 Anf We mall not revile again, but, as I faid, commit our felves to 
 God who judgeth righteoufly. We may fay of you as Paul faid of Alex- 
 ander the Copper-fraithj you William-, and Ihomas^ and John^ and Caleb, 
 &c. you have done us much wrong, the Lord help other men to beware 
 of you: — onely before Heave this, let me ask you onequeftion or two.* 
 Pray let me know ( 'tis but a reafonable requett from you who have 
 charged us with it) in what have you found us vain Teachers ? hath 
 our teaching been in vain to you? we are fori ie for you; and fay as Paul 
 2 Cor. 4. 3. If our Go§el be hid) 'tis hid to them that are loft : In whom the God 
 of this war Id hath blinded the minds of them which beleeve not) left th» light of the 
 glorious Gujj>el of Chrift} who is the image of God,fhould pine unto them. For 
 %»e have not f reached our felves \ but Chrift Jefw our Lord, and our felves your 
 fervantsfor Jefw fake. 
 
 Again, how many winds and times have you known us to turn 
 witha!l?we have (the Lord knows) defired, and we hope we have hi- 
 therto held faft the profeflion of our faith without wavering ; and we 
 truft (through Chrift that ftrengthens us) that we fhali yet ftand faft 
 in the faith, and quit our felves like men, though we have ftrong ma- 
 kings : we bleffe God, we have not as yet faid a co.nfederacie ; nor feared 
 » the fear of men. - A.™;.-! 
 
(4J> 
 
 Again, which of us, and which way can you make it appear , that 
 We are felf-feeking men? whoamongftus have for Pelf or honour pro- 
 ved perfidious to our truft, and to our charges : we truft that the Lord 
 hath feen, that we have not,we donot feek our own,but every man an- 
 others wealth, and the things which are Chrift Jefus . As Paul enjoyns, 
 i Cor. 10. 2 And for your parts ( I think) you have as little caufe or 
 ground to charge us with this, as any, for in our labours to you wards, 
 even to this day, we areabletofay as P^»/,2 Cor. 12. 1 4. We are ready t» 
 come againuntoyou 9 and we will not be lurthenjome to you, for we fcekjwt yours 
 butyeu. 
 
 Again, which of us can you charge (juftly) with prophecy ing or 
 preaching falfe things to you$ name the men Cif you can) that are falfe 
 prophets, and prove it againft us : we tell you again, that we are not of 
 thofe that handle the Word of God deceitfully ; and we defire to re- 
 nounce the hidden things of darkne(Te,a.nd (we bleffe GodJ we can fay 
 as Paul. I Cor. 1 1. 23. We hone received of the Lord, that which we alfo have 
 delivered unto you. 
 
 Agjin,when,Qrwhere, or which of us have you known to be Beagles 
 to our Reverend Patrons (as you call them J the Bifliops ? where have 
 we faced abouc, and turn'd again as we were? or w hom amongft us can 
 you prove to have taken the Bifhops Oath with & c£tera : we are able 
 to make your falfhood and (landers in this appear to the world 5 that 
 in this County of Gloucefier it was generally oppofed,and refuled : how 
 bafe then are thefe accufations ? 
 
 Again, whom of us have you known to have iayen at the Ale-houfe 
 
 three dayes in a week? — blufh for frame Did you know what you 
 
 did, when you were led by the nofe, tofetyour hands to fuch an heap 
 of lyes together, which are all from the father of lyes ; and any one of 
 which we challenge you and all the world, to make good againft us, 
 if you can. Does it become the Saints to do fuch things as thefe are? 
 Me thinks, here be fie grounds for you, to be aflumed and confounded 
 in your felves. 
 
 Taper. In the next place you tell us, that certainly, if you fhouMfee 
 the downfall of our means, you mould fee the downfall of our Mini- 
 ftery, that being the grand prop thereof * And therefore rather then we 
 will truft God for our maintenance, we will take, nay force the legal! 
 maintenance of Tithes from the people. &c. 
 
 Anf. Ianfwer. Firft 9 we know that the downfall of our Miniftery is 
 that which you look, and long; and ga^e afcer 5 that fo you may run 
 
 C3 9. f\t\ 
 
(44) 
 
 on without controul, in yQurvillanie*. But fine thinks) ( if you Were 
 no; wilfully ignorant) you might know, that Tithes are not the grand 
 propofourMiniftery. Tis a promifeofChrift, that is the propof it; 
 And that is fuch a prop,ihat the gates of hell (hall never prevail againft 
 it : he hath promifed to be with our Minitteryfand us in our Miniitery) 
 to the end of the world ; And therefore you are not like to fee the dow n- 
 fall of it fo foon as you think for : except you have a revelation (as one 
 of your grand Prophets lately had) that the end of the world will be 
 very foon; your hope in this (therefore) is but as the hope of the wick- 
 ed which (hall periflh, and be as a fpiders webb. 
 
 If the Lord ftrip us of that which you call legall maintenance, if he 
 bring us to a morfell of bread, yea down to fackcloth and afhes , yet I 
 doubt not, but you (hall finde,that we (hall truft God Co farre for our 
 maintenance, that while we live we &all preach theGofpel : And while 
 We do preach the Gofpel, we doubt not but we fhall live by the Gofpel: 
 and if our maintenance be in that way which you call legall , we (hail 
 not deiire to keep it, if we be not able to juftifie it to honefter men, yea 
 better wits then yours 5 to be lawfull, yea under theGofpel. And that 
 in the next place I (hall undertake to (hew you , by removing all thofe 
 filly and ridiculous objections which you (in your Paper) have layed 
 in againft it. 
 
 Taper. Firft, you fay, 'twas a legall maintenance, sly, that 'twas on* 
 ly given to the Priefts under the Law for their fervice. 3ly, that 'twag 
 given to them as one of the ten Tribes, which they took onely of their 
 bm hren, and that not by compulfion ; but ( you Cay) there is no equa- 
 lise that our Priefts (hould have it. Firft s becaufe they are not the hun- 
 dredth part of the people: 2iy,beeaufe they have inheritance among 
 their brethren. 5ly, ( you fay) the Priefts of the Law had but the ioth. 
 oftheincreafc; ours of mens labours. 4ly, the Priefts of the Law were 
 not fo covetous as ours be. 5ly, (you fay) Chrift having put an end to 
 the Pneiihood, hath alfo changed the Law which (you Cay) is Tithes: 
 here ycu urge, Hebr. 7. 12. Henceyondo farther inferre, that to take 
 Tithes under the Gofpel,is abominable herefie: and a denying of Cbrift 
 come in the fleih. 6\y i (you fay) you may fee God blafting them in our 
 pofterityj for they generally come to nothing, but are miferable. Laftly, 
 that in this we are Jewith, and may be call'd Jews. 
 
 Anf. For Anfrver.Firft,whereas you fay 'tis legall maintenance ; this 
 isjuft as you call repentance,hun ilitie, obedience, and all duties legall 
 graces and ducks, We need not value fuch a brand fet upon the office, 
 
 am 
 
- 
 
 ( 45 ) 
 
 or Mtniftery, or maintenance ofthe miniftery of the Gofpe! , when the 
 very graces ofthe Gofpel, fuffer by you and yuur companions under 
 the fame reproach : — But to anfwer you. — — 'Tislegall maintenancej 
 (fayyoii)howlegall? ( I beleeve your meaning in this, is, that which 
 you fpeak more plain!y in the 2dj as it was paid onely to Priefts under 
 the Law, therfore legal J: if this be your meaning (as it can be no other) 
 here I (hill prefently (hew you your groffe ignorance: Were Tithes paid 
 onely to Prietts under the Law ?how falfeis this? you might have feen 
 in Htbr. 7. quoted by you, that Abraham paid Tithes to Adelcblfedt,h 9 
 and Levi himfelr'in Abrahams loins. Now the Apoftle (hews you that 
 thepriefthoodof Melchifedecb was not that of Levi ; for this is taken 
 away (faith he) but the order of AdtkhiCtckcbi Prieuhood abides for 
 ever. 
 
 Here then you fee, that Tithes were paid to fome other Priefts then 
 ©nely to the Priefts under the Law. Farther - when you read that A~ 
 braham and Jacob paid Tithes ; I delire to know from you, by what law 
 they paid Tirhes : whether was it by the Law of Nature, or by the Le- 
 viticallLaw,orby anEvangelicall Law *one ofthe three muft be, 'tis 
 plain as the Sun, that it could not be by a Leviticall Law,and by virtue 
 of that} for that was not then enatted, and by that Law Levi was to le- 
 ceive. and not to pay Tithes 5 yet Levi himfelf in Abraham paid Tithes 
 to Melchijedecb* Again,if they paid by the Law of Nature, that Law 
 binds all men ftill, as well now as then. And laftly, if they paid by an 
 Evangelicall Law, that binds alfo all Christians to pay their Tithes to- 
 wards the maintenance of JMelcbi fedeebs pric&hood which endures for 
 ever. Pray let me fee your Anfwer to this. 
 
 Paper. In the next place you fay, Tithes were given to the Priefts un- 
 der the LaW, as they were one ofthe ten Tribes 5 which they took onely 
 of their brethren, and that not by compulsion 5 but there's no equalitie 
 that our Priefts fhould have it: firft, becaufe they are not the hundredth 
 part of the people: 2iy s they have inheritance among the brethren. 
 Agiin, they had but the tenth ofthe increafe : ours of mens labours. 
 
 An(. In Anfwer to this, I muft tell you here again your ignorance 
 hath made you very bo d and impudent, in fpeaking that which I (hall 
 fbewto you, and toal the World to be veryfalfe — And it muft be un- 
 der thefe heads. You putmehereupontheconiiderationof thefe two 
 things : fi> ft the proportion ofthe perfons ofthe Priefts under the Law; 
 and 1 1 y, the proportion of their maintenance, and to compare it with 
 ours now. 
 
If you will look upon thefet wo thing3 in Scripture; youflialf finde 
 how falfly and abfurdly you do argue in your Paper. I will (hew you, 
 firft for their perfons, that it will noi be hard to prove, that the Tribe 
 of Lew under the Law, were not the tourtietb part of the people. 2ly,for 
 their maintenance, they h id three times as much as any one Tribe.— 
 rjr. Firft for their perfum ;l6ofe upon the numbtirtg of rhera, and com- 
 nolds pare,N*>»&. 1. 46. w Numb 3. 39. and you (nail finde, that the other 
 |tPDI« Tribes werenumbied from 20 yeers old and upward, to all that were 
 • pag. able to bear Aims, whkhwas tothe age of fifty yeers (as Jojepbwrc- 
 »47$, portsj (Tor ac that age l hey were fuppofed to be unferviceable for war) 
 and yet being thus numbred. but: from 20 to 50 yeers, their number 
 amounted to fix hunhed and rruee thoufand, five hundred and fifty 
 men able to go to wir. Oatheother fide,, the Levites were numbred 
 from one month old and upward, and "et the whole number amount* 
 ed but to two and twenty thoufand Now conjecture the number of 
 thofe in the other Tribes, who were unde- 20 yeers of age, and who 
 were above fifty yeers to be but half as manyas the reft,("asit cannoc 
 be fuppofed that they were kilc)yetrhe whole number of the Tribes 
 reckoned from their infancie upward, wil I amount at. lean" to nine hun- 
 dred twothoufand men, of which number, the number of the^Levipes, 
 is juft the one and fourtieth part. Ifyou fay that the Tribe of Levi m- 
 creafed to a mighty number afterwards,as may be found, 1 Ghron.25.3. 
 
 1 fay that the whole people increafed accordingly ; for the Tribe of 
 Judab which was before but feventy foure thoufand,was then five hun- 
 dred thoufand, and in Jebofapbatj time eleven hundred thoufand: See 
 
 2 Sam. 24. 9. and 2 Cbron. 1 7. kttter end : — here then ye fee, how ye are 
 miftaken in the proportion of the perfons of the Le\irts. They were fo 
 farrefrom being a tenth part, that they were not fo much as the four- 
 tieth part of the people. And in the next place look into the proportion 
 of their maintenance,and you (hall fee yourfelves more mifiaken there, 
 one would think that the fourtieth part of the people , could require 
 but the fourtieth part of the maintenance in proportion. 
 
 Tafer. You fay s they had no inherit anceamongft their brethren,and 
 that they had but the tenth of theincreafe onely. 
 
 Anf How durft you thus belys the Scriptures? do you do it igno- 
 rantly, or wilful 7 i Firit you flaall finde that they had the tenth of all 
 the increafe of feed, and fruityaad great and fmall catteil. See Levit.2-7, 
 30. and32.ver. 2ly, though they were not the fourtieth part of the 
 people, they had 48 Cities with fuburbs for catteil, and for gardens. 
 
 £** 
 
(47) 
 
 SeeNttmb. 3$. the 7 firftverfes; which Cities were next to the beft, and 
 in many Tribes the be ft of all : in Judah i Hebron; in Benpmw 9 Gibeon; 
 both royall Cities :fo that thofeCities with about amile fubuibe to 
 every one of them, can come to little leffe then the wealth of one Tribe 
 alone in that little Goumrey, which from Van to Beerft>eba 9 was but 
 about 1 60 miles long. 
 
 3ly,They had all the firft-fruits both of clean and unclean beads; fee 
 Numb. 1 8. 1 3. of the fruits of the earth, and of the fleece of the fheep: 
 Vcut. 18.4. Nebem. 10.35. of men to be redeemed, Naw&. 18. i5:>t6. 
 
 4ly 5 The meat-offerings, the iirt-offerings,the trefpaffe-offerings,the 
 heave-offerings, and the wave-offerings were all theirs. Naw&. 18. p, 
 
 10,11. 
 
 5ly, They had all vows and voluntary oblations,and confecrations. 
 Numb. i8.8 3 p. 
 
 61y, (excepting the Holocauft ) they had either the moulder, or the 
 breaft,or the skin, or fomething of every facrifice which was offered: 
 Numb. 18. 18. ZW. 18.3. Lew*. 7.30,31. 
 
 7ly, The males were to appear three times a yeer before the Lord, 
 and they were not to come empty handed: Exod. 23. v$: 17. — Laftly jun- 
 to them did belong many recompences of injuries, which was the refti- 
 tution of the pr'mcipall, and a fife part. Num.'y.y.S. Now put the Tithes, 
 the Cities, and thefe other conftant revenues together, and you fhall 
 finde that the Priefts and the Levites, who were but about a quarter as 
 many as one Tribe, had yet about three times revenues of anyone 
 Tribe. 
 
 And thus you may fee how falfly , how blindly, and groundlefly you 
 argue, from comparing the revenues and the numbers of the Prieits un- 
 der the Law, wichthe Miniftersof the Gofpel and their Tithes. And 
 whereas you fay, they took it not by compulfion, how fimple and filly 
 is this"? where did the people deny it r or yv here did they refufe the pay- 
 ment of it ? was it not a command of God ? Doubtleffe had there been 
 denyall, there had been compulfion, in this as in other Laws. 
 
 Paper. Your next objection againft us, why we (hou Id not receive 
 Tithes, is, becaufe we are covetous ; we bring into our ftore-houfes, but 
 we do not give to the poore. 
 
 Anf. lonely ask you here again how ye dare? how ye are not afraid 
 to judge others thus : howcameyoil to have that fearching.eyero look 
 into mens hearts,and to fee how covetous they are? Certainly ("though, 
 y-epietendtobeleeve what's written, in the Law » and the Prophets^) 
 
 wrvif> 
 
' U8) 
 
 your pra&ife fhews that you make little confcience of making that 
 your rule to \v* Ik by ;orelfe you have learnt the trick of many now a 
 dayes, to flip the collar, and to lay by fo much of the Word, as doth in 
 any way tend to the bridling or retraining of you in any of your un- 
 ruly lu its. 
 
 Taper. In the next place you charge us with abuung that place of 
 Scripture, Mala. 3. 10. which (yon ay) was lawfull then,bw not now; 
 and you prove it thus: Chrilt having pur an end to the Prieithood,hath 
 alio changed the Law : Hebr. 7. 12. which Law ( you fay) was Tithes. 
 And hence you conclude, that to take Tithes under the Goipelf there 
 being not the leaft fyllable for it) is abominable hereiic, and a drying 
 of Chrift come in thefkih, &c. 
 
 Anf. I anfwer. Firft,foryour chaiging uswkh abufeof Scripture, I 
 mayfaytoyou as Chrift to the Phrifees judging others, Mattk. 7. 3. 
 Why beholdeft thou the most in tby brother! eye, and cot, ji den ft not the beam that 
 if inthine own eye? Thoubypocrite^firjl caft out the beam out of thy own eye: — * 
 whatabeamthereisintheeyeofyourjudgcrjnei.it, plainly appears to 
 the world, in the very next line to this, in which you charge us with 
 abufing Scripture : And that is in your rexr cited. Hcbr. 7.12. -where the 
 Apoftle, faying, that the priefthood of Aaron and Levi being changtd, 
 there is of neceflitie a change of the Law ; you very boldly and impu- 
 dently fay, that by the word Law there, r he Apcft'e means Tithes ; And 
 hence you conclude, that the right of Tithes is changed; — 'abomina- 
 ble ignorance and abufe of Scripture: If this be not that wrtfting of the 
 Scripture which St. Pe/erfpeaks of, lettheunderlianding judge. Me 
 thinksitwould bsincredible(iflhadit notunderyour handsjthat 
 men who pretend fo much to the fpirit as yop do, and are led by fuch 
 fpirituall men, as you are, mould be thus blind. 
 
 He take a little pains here too, to fhew you the Apoftles meaning, 
 and your owngronemiftakes. 
 
 The fcope of the Apoftle in feverall Chapters here, is onely to draw 
 offthe Hebrews from 1 he facrifices of the Law, and from feeking perfecti- 
 on in them ; and to bring them to Chrift crucified ( and offered up now 
 a facrifice for the fins of thofe that beleeve in him^ and to the feeking 
 of perfecVon, iuftification, fan fti fie at ion, and life in him : To this pur- 
 pofe, the Apoftle fets forth to them the excellency of Chrifts prieilhood 
 and facrifice, above the priefthood and facrifices of Aaron and Levi. In 
 this Chapte-v he fets forth the honour and excellency of Chrhh prieft- 
 hood, above that of Aaron and Levi under the Law, by (hewing, the ex- 
 
(49) 
 
 cellency of Mekbtfedecbs priefthood above that of Aaron and LeviQhe ha- 
 ving avouched and declared before, that Chrift was conftitutcd and 
 made a Prieft for ever after the order of JMelcbifedech') firft here he (hews 
 that Chrilt is a Prieft after the order of A4eltbifedec(dS from a teftimony 
 ofPoWmChap. $.) from that abfolute agreement betwixt Mdcbi*' 
 jedecb and Chrift,the parts wherofarethefe.i. As Melcbifedecb washing 
 and Prieft of the moll high God,fo Chrift. 2ly,as Mtlcbifedecb was King 
 of righteoufneffe, and Prince ofpeace,fo was Chrift. 3ly, hiMekhift- 
 dccb\ns parents,kindred,beginning and ending of life are not recorded, 
 fo Chrift as man without father, as God without mother, kindred, be- 
 ginning, or ending of life 3 therefore Chrilt is truly a Prieft after the 
 order of Afelcbifedecb. —Secondly f having (hew'd that Chrift is a Prieft 
 after the order ot&fclcbijedec) he comes to (hew that Melcbifedecs prieft- 
 hood is more excellent then that of Let/i( and then 'twill follow,that 
 he who is a Prieft after his order ( as Chrift is ) is greater then Lew.) 
 This the Apoftle proves, becaufe he wa s greater then Abrabam\\w whofe 
 Joins Lewi was: he proves him to be greater then Abrabamim that Abra- 
 bam payed Tithes to him,and in that Melcbifedecb bleflfed Abrabam^nd. 
 without all contradiction the leffeis bleflfed of the greater, (faith he) 
 The Apoftle having thus proved the perfon and priefthood of Chrift to 
 be before and above that of Levi and Aaron ; in the 1 1 . verfe he (hews, 
 that the priefthood of Levi wasbut imperfeft in refpeft of Chrifts prieft- 
 hood, and therefore muft juftly now ceafe, and be abrogated, when the 
 priefthood of Chrift is come. According to that of the Apoftle (in an- 
 other cafe) i Cor, 1 3. i O. Wbtn that vebieb U perfeB ii come, tbat vebieb is im~ 
 perfeB it done away : Now to prove that the priefthood of Levi is imper- 
 fetfyie (hews it,becaufe perfc&ionfaiz: jultification,fan£fcification, and 
 life eternally) could not be obtained by the Leviticall Priefthood, viz: 
 by their offering facrifices of buls, and goats, and rams, and lambes, 
 &c. for under their Priefthood the people received that Law.) And he 
 goes on to (hew that this perfection was not to be found in that fervicej 
 forif it could have been found there, there had been no farther need 
 that another Prieft (hould have rifen after the order of Melcbifedecb, 
 which was a more excellent order then t,h t of Levi. But feeing ano- 
 ther priefthood more excellent then that o'lLevi or Aaron^viz: that of 
 Chrift) is rifen j in which there is perfection, viz: jutlification, fan&ifi- 
 cation,and eternall lire to be round ;( in the 12. veric)he (hews them 
 that the Priefthood is changed, and therefore that Law which they 
 were tycd to under Aaron and Levi (viz: of off ring facrifices of buls 
 
 H n net 
 
(so) 
 
 and goats, &c.) is of neceffity changed, and therefore mud ceafe to 
 them : This Law Che faith) is changed, becaufe the Priefthood is chan- 
 ged undsr which this Law was executed ; and now another high Prieft 
 isrifen,(7;7&: Chrift) who hath offered a facrifice once for ever. — So 
 that by the Law here, the Apoftle plainly means thofe fervices which 
 (purfuing the fame argument) he cals ( in the next Chapter) the old 
 Covenant, and a temporall Covenant, which was eftabiifrt and ratifi- 
 ed upon thelegallprieftood. And in this 12. verfe of this 7th Chapter, 
 he (hews the mutuall relation betwixt the Leviticall priefthood and the 
 oldCovenant, that the Priefthood ceafing, when the priefthood of 
 Chrift did life, the Law alfo, that old Covenant,muft of necefllty ceafe, 
 being eftablifht and ratified upon the Leviticall Priefthood. . 
 
 Tis as much as if Taul had faid. Your Priefthood being imperfeft, 
 and abrogated by Chrift, your lawfby which you were bound by thofe 
 Priefts to offer facrifices for iin) doth now ceafetoo,Chrift having once 
 for all offered himfelf a facrifice for the fins of his people. 
 
 Now whether the words of the Apoftle here, can by any ( but fuch 
 as yourfelves)be wrefted to have any reference at all to Tithes , I 
 leave all the world to judge. And I tell you,'in your bold expounding 
 the word [X*w] here to be underftood of Tithes, you have arrogated to 
 your (elves, more new and ftrange light, then ever any man yet did, 
 that undertook to expound this place of Scripture,(ince the Apoftle did 
 write it. r~ Oh glorious revelation. 
 
 Taper. In the next place, you fay, there is not the leaft fyllable for it 
 in the Gofpel, and the Apoftles never owned it. 
 
 Anf. Pray fhew me where is the leaft Syllable againft it in the Gofpel: 
 or where did ever Chrift or his Apoftles difown it ? if your texts be.no 
 other againft it then what you urge, Hebr. 7. 12. ("though it maypaffe 
 amongft your felves, and your (illy women, who underftand not Scrip- 
 ture) yet you will be laught and his'c at, for your (implicitie, by thofe 
 who have any knowledge. — Shew me, I fay, where the Law for pay- 
 ing Tithes is abrogated in the new Teftament: whether it be not ra- 
 ther confirmed (at leaft in the equity ofit)For Chrift fpeaking of tithing 
 mint and cummin, faith, Thefe things je ought to do^andnot to leave the 
 other undone. Lul^ 1 1.42. You'le fay, perhaps, that the priellhood of the 
 Law being ended, Tithe? alfo, which was their due are ended in them* 
 This I know is your argument you truft to. ■*- But for Anfwer , I have 
 (hewed you already, that the paying of Tithes did not belong onely to 
 tht Leviticall Priefthood ; they were paid long before that Priefthood 
 
(51) 
 
 Again, in that Mckhifedecb received Tithes from -Abraham ( which 
 thcApof U'mHebr. 7, takes fpeciall notice of foil re or five times) ye 
 may obferve ( Melchifidecb being a type of Chrift ) that Chrift is a re- P 
 ceiver of homage and tribute from his people. Andfarther, there was u 
 never any type of Chrift, as a Prieftj but he received Tithes as thofe ia 
 the Law did : And thefe they rcceivedj not in the right of any thing in 
 thenifelves j but meerly in the virtue of their typicall office ; fo that ori- 
 ginally they did manifestly pertain to that principall Prieft whom 
 thefe represented, vvhofe perfonall Priefthood is ftanding for ever , un- * 
 alterable and eternal! j and therefore the rights thereunto belonging 
 are fuch too. 
 
 Obj. If it be obje&ed by you, why then did not Chrift in his life time 
 receive Tithes. 
 
 I anfwer. Firft a becaufe though he were the fubftance, yet the ftand- 
 ing typicall Priefthood was not abolilhed, till after his minifteryon 
 earth was finiihtjfor his Priefthood was not conluramate till his fitting 
 at the right hand of God. 
 
 Secondly, he did not himfclf take Tithes, becaufe he took upon hira- 
 felf a voluntary poverty, fo fpeciall reafons , belonging to the ftateof 
 his humiliation, and to the difpenfation of mans rcdemption.See what 
 Paul faith, 2 Cor. 8, 9. 
 
 Ob. You may (perchancej ubjeft farther, and fay,now Chrifts prieft- 
 hood is confurnmate, and he himfeif is in heaven, whitherno Tithes 
 can oefent; therefore none are due, becaufe he hath no typicall Priefts 
 on earth to reprefent him. 
 
 Anj. I anfwer. Though Chrift be in heaven in his body, yet he is on 
 earth in his miniftery ; and in thedifpenfationof thevirtueof his fa* 
 crifice, and the Minifters of the Gofpel are in his ftead : 2 Cor. 5.20. and 
 ought to be received as Chrift himfeif: Galat.^. 1 4. So that men are not 
 by this excufedfrom rendring Chrifts dues unto him ; firft, becaufe, 
 thereisinrefpe&of him (whole facrifice we commemorate, and (hew 
 forth to the people) due, a teftification of homage to him. 2iy, becaufe 
 in refpeft of us there is due a reward of pur labour, . — for the labourer 
 is worthy of his hire. 
 
 Now to lay all thefe together in one view.— In as much as all the 
 types of Chrift (as Priefts) have received Tifhes as due; and in as much 
 as that right was not grounded upon any thing in or from thenifelves, 
 but upon their typicall office, and fo did originally pertain to the prin- 
 cipall Prieft whom they typified j Aild in as much as his perfon and 
 
 H 2 office 
 
(JO 
 
 office is eternall, and therefore fuch are all the Annexa and dues there- 
 of; and in as much as he hath nowhere difpenced with, denyed, or re- 
 fufed, or revoked this right, which from him ( as theprincipall) all his 
 types ever enjoyed. And laft Iy, in as much as he hath left to the Mini- 
 ftersof his Word the difpenfat ion of hisfacrifice, and made them hii 
 EmbafladoiSj and in his ftcad to.the Church to fet forth him crucified 
 in his ordinances. For my part I defire to be refol ved from you , (or by 
 any other of your left, if there be any wifer then other amongft you) 
 why URto them (in the name and right of their Mafter)thofe rights 
 (houid not be due which were manifeftly in his types, and of which he 
 himfeif hath no where in his Word declared any revocation. 
 
 Taper. In the next place you fay,That receiving of Tithes is an abo- 
 minable herefie, and a denying of Chrift come in the flefli. 
 
 Anf Oh abominable ignorance 1 I fee you had need to be told what 
 herefie is, ( and I cannot yet but commend your defire of being inform- 
 ed) to this point what hath been already fpoken may fatisfie reasona- 
 ble men : And becaufe this is yet but (di&urn) fpoken bythofe, who 
 have fpoken but little truth in this Paper, I muft defer the giving any- 
 farther anfwer to it, till I receive fome more of your new light, where- 
 by you will prove, that the receiving of Tithes, denyes Chrift to be 
 come in the fiefh, when I fee how you go about to prove it ;I doubt not 
 but I mall fliew your folly in that as in the reft of your ftuffe ; therefore 
 no more at prefent. 
 
 Tafer. Your next objection againft Tithes is this : ( you fayj if we 
 Were not wilfully biinde, we might fee God blafting them : for 'tis re- 
 markable, that fcarcc any of our pofterity come to any thing , but are 
 generally mlferable. 
 
 Anf To this I anfwer. Firft,ifyou were acquainted with the Word 
 of God, or any of his dealings with his people (as you pretend, and in- 
 deed it appears to be but a pretence) you might know that profperitie 
 in this life, and increafe in riches, is not alwayes a token of the favour 
 ofGod. Read Vfalij. 14. and there ye (hall fee whothey are, whofe 
 portions are in this life, Who ft bellies aref>U'd}Ond who leave the reft of their 
 fabfiance to their babes. For our parts, we are not envious at the foolHh, 
 when we fee the profperity of the wicked. Pfal. 73. 3. 
 
 Again, 2ly, that our pofterity are generally miferable, is no better 
 then a bold lye. 
 
 3ly,If it were truth; yet the fimplicitieofyour argument appears to 
 the woridj I will make it appear to your felves ; you argue thus , be- 
 
 caufe 
 
<53> 1 
 
 caufe men that receive Tithes do not grow rich, nor thrive in their po- 
 fteritie, therefore 'tis not iawfull to receive Tiches : You (hall fee the 
 abfurditie ofyour conclufion,in turning it upon your felves,thus-Some 
 men have been Mercers, and have broke in their Trade; Tome have 
 been * Stationers, Souldiers, Dairy-men, Schoolmafters, &e. and have * Nc 
 been blafted in all thefe, have not thrived in all or any of thefe , but in rlm J 
 all have proved miferable; therefore 'tis not Iawfull for any man to be ^ . 
 a Mercer, a Stationer, a Souldier,a Dairy-man, a Schoolmatter, 8cc. Do t h$fl 
 you fee now whatfenflefTe abfurd arguing this is r all tl 
 
 Paper.ln the next place (you fay) we call our felvcs the Tribe of Lew, Tra 
 that we may have Tithes. — Anf. This is another of your lyes. 
 
 Again, in this we are Jewifli. -*"" Anf. I ha ve already manifested your vc j j 
 fimplicitie and ignorance in this ; therefore 'tis worth no more words r.oiu 
 here : I pafifc it over. 
 
 Papa. Again you fay, you plainly fee upon what Our Miniftery 
 ftands ; take away our honour and our means, and our gifts are taken 
 
 away- 
 
 Anf. I have told you before whereupon our Miniftery ftands ; and 
 though you fpeak fo plainly, yet you have not (as yet ) made ic appear 
 thafour Mi nilkry ftands upon our honour and our meansjbut I doubt 
 not but I fhall make it appear to you, that both honour and means be- 
 long to our Minlftery . In the mean time, let me know of you, when> or 
 where did you ever know any mans gifts taken away with his means? 
 either make it appear, or elfe fie down, and acknowledge your felves to 
 be men whofe tongues are full of lying, (landers and reproachet. Doth 
 this favour of the Spirit, ye pretend to be in you ? 
 
 Paper. Next you tell us, that we cannot live by Tent-making and 
 preaching the Gofpel, by fiftring and catching of mens how then (hould 
 we have time to tumble over the Fathers? But Paul wanted for back 
 and belly, yet was not wanting in preaching the Gofpel. 
 
 Anf. I anfwer : ( though We cannot ) yet forne in thefe late dayes 
 have learn'd fo tc fifh, and to catch me», that they can live by ic, when 
 (the world knows) th 27 could never live, by continuing in that boneft 
 callings unto which God had called them ; they learn to forget that of 
 Paul } 1 Cor. 7. ?-o. where he commands, Let every man abide in the fame 
 calling irb f einhe teat called. 
 
 f\ff,ain, for our tumbling over the Fathers; you that fpeak fo fcorn- 
 fully of thefe worthy men, ( v hofe pious labours and memories are 
 precious with ail godly and undemanding men)jou,Ifay ? might 
 
 very 
 
(54) 
 
 very well imploy your time in going to fchoo! to them a whi!e( if you 
 were able to underftand them ) by whom you might be convinced of 
 the wickedneflTeofthofewayesyouarc now (educed to walk in; and 
 that ye might be taught how to underftand the Word, which now you 
 Co fhamefully abufe : and that you might be directed by them to walk 
 in that truth which you are now Co ignorant of. 
 
 . Taper. The next nayl you drive at in a great deal ofyoarftuffe toge- 
 therjs to tell us how we ought to preach theGofpel,and to labour with 
 our own hands, as Peter by fiming 3 and Paulby Tenfmaking. 
 
 Anf. I anfwer.I doubt not, but that Paul whom you have inftanced 
 Sn for preaching the Gofpel, and working with his own hands,will diC- 
 cover to you, your malice and your folly, and your fyllinefle in object- 
 ing this to us : P<za/ himfelf will teach you (li you do not look upon this 
 part of his do&rine as Apocrypha) Brft, that liberall maintenance is due 
 to us from the people for our preaching the Gofpel : and 2ly, that this 
 is due not out of mercy (as if our maintenance ought to depend on the 
 voluntary contributions of cur Parifhioners) but out of juftiee for our 
 works fake, as we labour in the Word and dottrine. — And farther, 
 that they who do labour in the Word and doctrine, havepowertoab- 
 uain from labouring with their own hands, it is not required of thera 
 that they fhould live by fiftiing or Tent-making, but '(is allowed ihem 
 that they fhould live by the Gofpel. r~T For the proof of thefe things, 
 Tee firft. Gal 6.6. Let him that is taught in the Word } communicate to him that 
 teachetki in all his goods.. (Co the word .is in the origjnailj J Tim. 5. 17, 18. 
 The Aiders that labour in the Word and doctrine are worthy of double honour. For 
 the Scripture faith i '2hcujh alt not nmzzle the mouth of the ox that treadethout 
 the com y fot the labourer is worthy of hit reward. But if you will look into 
 1 Ccr. 9. 3. and fo forward in the Chapter, ye (hall there fee P*«/ftating 
 and debating the queftion at large, Whogoesto warfare at any time at hi* 
 own charges? who plants a vineyard^ and eats not of the fuit thereof? or wha 
 feeds a foc^dnd eats not of the milk^ of the fiockj Say I thefe things at a man? 
 that is, Amlpartiall? do I fpeak mecriy out of affection, and humane 
 favour to my own caufe or calling? or faith net the Law the fame alfo ? For 
 it is written in the Law of Mofcs> Thoufhalt not muzzle the mouth-ofthe ox that 
 treadtth out the corn : doth God take care for vxen ? Or faith he it ahogethezfir 
 our fakes? that is. Doth God provide Laws for the rewarding and incou- 
 raging the labour of bruit beafts ; and doth he leave the maintenance 
 and honour of his own immediate officers to the arbitrary arid pinch- 
 ing allowances ofcoveccusandcruelimen? For cur JakfjQno dwbt^U 
 
 this 
 
C S 5 ) 
 
 thvt written: that he that plougheth } fhou! dp lough in hope'.andhe that threjhethin 
 hope,fo uldbe partal{eref his hope. That is, that the incouragement of the 
 Miniitersin their fervice might depend upon fuch a hope as is ground- 
 ed upon Gods Law and provifion 5 And that they might not be left to 
 the will and allowances of thofe men againft whofe fins they were fent. 
 And this the Apoftle proves farther 3 by an argument drawn from a 
 moft unanfwerablc equitie. —~Ifwe have foam unto you fyirituall things, 
 is it a great things if we flail reap jour carnaU things ? Again 3 Voje not know, 
 that they which minifer about holy things, live of the things of the Temple ? and 
 they which wait at the Altar, areparta^ers of the Altar ? ( to (hew that they 
 receive their maintenance from the hand of God himfelf, whofe onely 
 the things of the Altar are) Even fo hath the Lord ordained, that they which 
 preach theGo$el,jhould live of the Gofpel. He faith not,that God permitteth 
 or alloweth,but God ordaincth and commandeth it. And pray tell 
 me,what is it to live? firft,they muft live as men; they muft have enough 
 for necefiitie. 2ly 3 they muft live as beleevers; He that provideth not for his 
 own, is werfe then an Infidel : 1 Tim- 1 ) .8. They muft therefore h a ve of the 
 Gofpel, fnfficient to lay up for thofe whom the law of common huma- 
 nity (much more of faith) commands them to provide for. 3ly 3 they 
 muft live as Minifters 3 they muft have wherewith to maintain the duties 
 of their calling, a good example of pietie 3 charitie 3 and hofpitalitie. 
 1 Tim 3.2.& 4O1: i2.v.From this you may obferve 3 that thofe who la- 
 bour in the Word and Doctrine, and are Embaffadors for Chrift , and 
 ftand in his ftead 3 to reveal his myfteries, and difpeiice the treafures of 
 his blood in the Churchy ought to have, (by way of homage to Chrift, 
 and by way ofrecompence and retribution to themfelves)a liberall 
 maintenance., and fitting the honour and dignity of that perfon whom 
 they reprefcnt 3 and of that fervice wherein they minifter. The Apoftle 
 faith, they -sre worthy of double honour; honour of reverence, and honour 
 of maintenance. 
 
 Again 3 farther yet : to fhew you that this maintenance ought not to 
 depend upon the voluntary contribution of the people, as an ail: of 
 Mercie,andnot of Juftice.ThefamePWtels the lame Corinthians in the 
 fame Chapter, that he and Barnabas did not work with their hands,be- 
 caufethey had not power to demand and receive maintenance from 
 them for their preaching the Gofpel ro them: Am In»t an Apsjilt ? (Czith 
 he) what then "i Have we not power to eat and to drjnkj Have we not power to 
 Uade about a wife, afiflcr, as well as the other Apa files* and as the brethren cj the 
 Lord) and Cephx? Or lonely and Barnabas'? Have not we power to forbear worh-> 
 
 inn? 
 
ing ? The Apoftle plainly intimates in thefe 4, 5, and 6 verfes, that all 
 the other Apoftles did receive maintenance from thepeople for them- 
 felves and their wives, and that they had power fo to do, as they were 
 Apoftles. And pray tell me 3 whom do you findc of the Apoftles (beiides 
 Faul and Barndat ) who ( after they did preach the Gofpel ) did ever 
 work with their hands (for then li ) :n rheir former Trades and 
 Callings^but had maintenance by the preaching; of the Gufpel, and hjd 
 power to receive it. And faul himfelf tds them there (as you have feen) 
 that he and Barnabaf, did not Wgrkfor this, that rbey had no power to 
 receive maintenance by theGofpel as weiias r.he other ApoitJes, and 
 power to leave working with their hands, bat they did ic for other 
 ends. 
 
 Hence now (as you fay, if you be not quite blind ^.yemay fee, that 
 liberall maintenance is due to the MinhieiS of the Go. ^tl 3 « s Minifters 
 for their works fake 5 That they have power to rake this from the peo- 
 ples and power to leave working with their own hands ror their main* 
 tenance. — Let me hear what you have to fay to thefe things. 
 
 Again, fee iTiw.4. 1$. Meditate onlfafe things , give thy felf wholly to 
 them \ that t hy profiting may be known to all. A n t'w er ns e ; w h a t doth Paul 
 mean, by bidding Timothy to give himfelf whUy to thefe things? had it 
 not founded like a contradiction if it had run thus $ Labour with thy 
 own hands at fome trade for thy living, and give thy felf wholly to 
 reading, exhortation, doctrine, meditation \ do you fee your firnplicity 
 and ignorance now in this malicious objection againft us ? 
 
 Farther yet. I hope by this reafonable men may be convine'd, that 
 it is a divine right that Minifters mould have a maintenance, and that 
 for their preaching theGcfpel : And for the proportion, diftribution, 
 the manner of the peoples paying, and the?r receiving that mainte- 
 nance, their ufe and enjoyment of it, if you look upon it, and we ac- 
 knowledge it to be of a civill right; Then if by the Laws of the King- 
 dom, the proportion of Tithes be allowed us, and we by the fame Laws 
 hold and poffeffe them(there being nothing in the whole written Word 
 to forbid fuch a way, and uich a proporrion)k appears to rationall 
 men, that wehave aslawfull a Freehold inourTkhes,as anyman,hath 
 to his Lands, and can enjoy and pclfcfle them, without being guilty of 
 abominable herefie 5 and without a deeying of Chrift to become in the 
 fiem. 
 
 Again, as for our receiving, fo for your paying Tithes ; know this t 
 that it being the Apoftles doctrine, that Minifters of the Gofpel ftiould 
 
(57) 
 
 live by the Gofpel ; And the Miniftcrsof this Kingdom being allowed 
 and authorized, by the juft Laws and lawful! Magillrates of this King- 
 dom to receive Tithes of their people; and every man being compell'd 
 under the penalty of the Law of this Kingdom, to the payment of them 
 ( there being nothing) no not a word) in the Word of God to forbid 
 fuch a law, 1 fay, Tithes becoming this way due to us by the Law of the 
 Land, and the Apofile commanding all Chiittians(Ktw*. 13 7-)to ren- 
 der to all their dues ; wholoever (ball go about to defraud , or to deny 
 their Minifter this his due, hi is in this moft impious, and facrilegious. 
 Wil'youbealhanied nowof your ignorance? and bea lttt'e more 
 wary for the time to come, how you give liberty to your unbridled 
 tongues, and diilempercd paffions tocenfure, mifreporr, or flander 5 or 
 fcandalizetheperfons,parts.callings, maintenjneeof fuch menagainft 
 whom Timothy was not to receive an accufation without two or three 
 witneflTes: 1 Tim. 5- 1 9- — and to take notice of the ill confequences of 
 the fame; you do not onely contract the guilt of fin to your fel ves ; but 
 you expof e your felves in your madneffe/ignorance, maiice and folly, 
 to be the object of forrow and grieftothofe that know you, and pitie 
 your poorc fouls; and the objeft of laughter to all others, that have any 
 knowledge of the truth. 
 
 In your next paffage you exprefTe more of that bitterneffe that is in 
 your fpirit?: (pooi e men ) There be fome Symons crept in amongft you, 
 which ("as he did in AB. 8.) do bewitch you, who feems to you to be 
 fome great one ; and (as the people beleeved of him ) fo do many now 
 giveheedtomany that be abroad, as if they were the great power of 
 God; whereas (indeed) in the end they will prove to be but forcerers. 
 Andas for allyour wicked and falfe accufations , I (hall onely fay to 
 you ("as Peter did to Simon) Repent oftbtiyinr rvicked>hjje> and pray G.'d 9 if 
 perhaps the thoughts 0/yjur hearts may he forgiven joa.For'tis eaiie for a Chri- 
 ltian to perceive, that thefe are the expreiTions of thofe who are in the 
 very gaui of bitternefTe, and bond of iniquity-Look upon fome of them 3 
 and you your felves fh ill be judges. 
 
 Paper. You fay peremptorily that we (hike at the very foundation 
 ofTruth, as he that is ipiricuall m?y fafily difcern : .&c. 
 
 Anf. I anfwer. Firft, 1 will not undertake to judge your fpirits ; but 
 this I mull tell you, that ( how fpiritual! foever you pretend to be)that 
 fpirit that charges us with (hiking ac the very foundation of Truth, is 
 a fpi, it of envie, hatred, malice,revi!in<]r. evill fpeakinp, lying and flan- 
 derirjg; and what fpirit this is, I leave it to your felves to judge. 
 
 I 2ly, 
 
f 58) 
 
 2ly,Me thinks you fhould not Co cruelly have condemned us for this, 
 but you mould have told us what truth we did everflrikeat ;you have 
 quickly forgotten your own rule, but now given to us, concerning he* 
 refieand hereticks :you told us that the Gofpel way, was firit to prove 
 men (uch, and then to reprove; but it feems you walk not in the fame 
 Gofpel way. Remember here that of Taul^Kom. 2. 1,3. Thou art inexr 
 cufable 3 0man 3 wbofcever tbou art that judgeft: for wherein tboujudgtji another^ 
 thou condemnefi thy felf 3 for tbou that judge ft doe ft the fame things. And think^ft 
 thou tbii 9 that judge]} another •, and doeft the fame tbingf, that thou (halt efcape 
 the judgement of God? you mould firft prove us fuch,and then condemne 
 us. 'Tis your own counfell, and therefore ( I hope) will not be rejected 
 by you. Idefirethatthis maybe proved againit us, clfe fu rely 'twill 
 condemne you. 
 
 3ly. I doubt not,but in the end, and upon the tryall it frail be made 
 appeare that in thofe very things ( wherein you rafhly condemne us, 
 for ftriking at the foundation of truth ) the Lord himfelfe ( whofe eyes 
 are upon the truth) and all that are acquainted with any of the truths 
 of God, will acquit and juftifie us,as contending only for the truth that 
 was once delivered to the Saints , and (hiving for the faith of the Go- 
 fpel, which is now invaded and miferably wounded by thofe fpirits 
 that are already, whom ("as the Apoftle fore-told) the way of truth is 
 evill fpokenof. 
 
 Paper. In the next place, you charge us with deceiving the hearts of 
 the fimple, and endeavouring to deceive the very eleft, that we make 
 truth looke every way (like farms faces) that yon have need of the wif- 
 dome of God todifcover us, and the depths of Satansdeceipts and 
 wiles, that the Lord, who hath begun to uncover,unvayl, umnask,un- 
 -iloath, &c. will do it fully, and will tread Satan under toot. 
 
 Anf. lanfwer, in that wee are charged as deceivers. I tell you here 
 againewecan fweblcfleGod)fpeakeit before God, that we are not as 
 many, that deal deceitfully with the word of God, but as of fincerity, 
 asofGod, in the fight of God fpeakewein Chriir, and as Pj»/faid, 
 2 Cor. 6. fFe fbafl endeavour^ under all you r reproaches)*-? approve ourfehes 
 m the Minivers of God in much patience fjy honour' and difhonoui^ by evill report 
 and good report , as deceivers and yet true. 
 
 2ly. We cannot but fmile at your compaiifon: Can you Tbo. Cluf 
 terbuck^ or you Tbo. Sbeppard^ or the Ironmonger,or Shoomaker,or Bod- 
 dice-maker, oranyof you tell what Janus faces meane?— -Poore men 
 ("though you leeme to fcorne thepretious fountaines as you call them) 
 
( 5*> 
 
 yet it feems you do foraetimes fo farre forget your felves,as to make ufc 
 oi heathen hiftorie?. 
 
 3ly, The Lord give you his wifdome, (if it be his wilfyhat you may 
 beonceabletodifcerne the depths of Satansdeceipts and wiles : And 
 lee the Lord go on ( in much mercy to your fonles) to pluck offSatans 
 maskeand vizard, touncloath,unvaile and uncover toyou, the hidden 
 things of darknefle , which are at prefent fo imbraced by you as new 
 light: 'Tisthedefireofourfoules ( the Lord knowes ) to have Satan 
 difcovered and trodden under foot. 
 
 Taper. In the next place you fay , though you have been as Balaams 
 Afife to carry thefalfe Prophets and to call them Divines » yet God 
 having now opened your eyes, you dare not goe forward in thatpra- 
 aife. 
 
 Anf I anfwer, if ever in^our lives, you carried the burthen of Bala- 
 ams Aflc, you doe now ; we have given you fomedefcriptions already 
 out of thefe two ApoftlesPe/er and JWe, wherein as in a glaffe £ I told 
 you)you might fee the faces of thofe whom yee follow. And both thofe 
 Apoltlesdoe likewife add this of them : they have forfaken the right 
 way , and are gone aftray following the way of Balaam the fonneof 
 Bofor who loved the wayesof unrighteoufneffe,2 Pet. 2.15. Agaihe,J%« 
 .unto them , for they have gone in the way of Cain , and runne greedily after the 
 error ef Balaam fir reward, Epiftle or Judt ver. 11. And if your eyes were 
 were but fo farre opcn'd,(if you were not more blind then Balaams Affe 
 was) yee might fee the Angel with his drawne Sword in his hand 
 ready todefiroy you for your running onohus tocurfc the people of 
 God. 
 
 Taper. Next, you fay , that we run you through with the Sword of 
 reproach , and had wee the Sword of the Magiitrate in our hands we 
 would haveflaine you, becaufe you would not obey us rather then 
 God. 
 
 Anf. All that I fay to this, is , as formerly I have fpoken to fomeof 
 thelike ftufFe, the Lord rebuke thee, thou falfe tongue, therighteous 
 God Judge betwixt you and us in thefe things , which of us,or in what 
 have any of us , at any time defired you to obey any of us rattierthen 
 God 1 Let us know,or elfe recant and repent ; however this is our com- 
 fort-that the Lord will cleare this one day. 
 
 Taper. In your next part you cry out of the monftrousdefperatehe- 
 reticks of thefe times, that condemne your gentle,meeke, curteous car- 
 riage, your civility, and your moderate brotherly waiking for fy mp* 
 tomes of her efie. I 2 Anf 
 
( 6o) 
 
 Anf. Ibeleeve t'hiscomes, from a markeofa falfe Prophet, which 
 Was lately given you amongft other notes, by which you were directed 
 to know them, this was given to you as one, viz-a counterfeit humi- 
 lity , and this is no other marke then what Saint F^a/himfclfe gives of 
 falfe Prophets, Colof. 2. 18523. therefore fure this is no fuch abominable 
 monftrous and defpe-rate herefie, as you call it. And for your parts 
 whether your meekneffe, gentlenefle , courteoufruiTe, civility, mode- 
 ration, walking as brethren f which you pretend Co much to) be in you 
 intruth, or whether it be counterfeit, Ileaveit toGod (whofeesthe 
 infide) to judge, and to the world, to whofeeyts this Paper of yours 
 may comejyeha^e here indeed given us a Tatiofyour meekneffe, of 
 your civility,gentlene(re,mcderation, and of the Saint-like, Lamb-like 
 (pint that is in you. 
 
 Paper. In your next place, you tell us, that we owne in words Chrift 
 to be our Lord and Matter, and call our fe'ves his Minifters, if you are 
 fo,then (fay you) we hope you are able to produce his commiflion for 
 what you doe. And if Chrift be your only Lord and Law-giver how 
 comes it to pafie, that you winde andturne at every command of 
 men? 
 
 Anf. I anfwer, wee doeotvne Chrift to be our Lord and Matter, and 
 Chrift hath, and we doubt not but he ever will owne us to be his Mini- 
 Iters 5 Co long as wee are able to produce his commiflion for what we 
 do. That we have his corn million for our office and miniftery , that I 
 have (hewed you before. 
 
 Taper. But (fay you ) if Chrift be your onely Lord and Law-giver, 
 how comes it to pane that you turne and wind at every command of 
 men r 
 
 A??/. I anfwer,we acknowledge Chrift to be our only Lord and Law- 
 giver. But we defire (for the information of your ignorance) to let you 
 knowo that Chrift gives Laws either immediately, or mediatly. The 
 immediate laws of Chrift are thofe which arefcc downe in his written 
 Word. But 2ly, he gives laws mediately,by thofe lawfnll Magiftrates, 
 who are Gods ordinance amongft men. Now when the commands of 
 lawfull Magiftrates (whom you call men,and God cals God -J are fuch 
 as are no way contrary to, or difagreeing from,but agreeable to the 
 written word of Chrift, (in a word J when their commands are onely 
 in things lavvfull,honeft,juft,and good; our obeying them (which you 
 t call winding and turning) isnolefle then an obeying of Chrift our 
 "lord and Lawgiver, who by his Apoflles hath commanded us, to be 
 
fu eject, to the higher powers* for the powers that be, are ordained ef 
 God, and hath told uslikevvifc that vvhofoever refiikth, refills the 
 ordinance of God,and they (hall receive to thcmfelves damnation for 
 he is the MiniUerof God to thee forthygood. Wherefore we mufti 
 needs be fubjeft not only fur wrath but for confcieneefake 3 K0WM3.1, 
 2,3,4. frc — And againe, fuhmityourfehests every ordinance of man for the 
 Lords fake } whether it he unto the Kingatfupreame, or unto Guvcrm ws, as unto % 
 thofe that are fent by him, 1 Pet. 2.13,14. — Now on the other fide, I defice. 
 you to make it good to me (if you can) where any of us have turned 
 and winded at any other commands of men, then inch as have been 
 the lawfull commands of lawfull Magiftrates, whom (I fay)we are 
 commanded to obey, for the Lords fake,and for confeience fake. 
 
 Paper. In the next place. If Chrift be your Lord ( fay you^ where is 
 his command that you (hould go feven yeers or more to the Univerfity 
 to fie your felves; and then? and not before to preach : and that unlefTe 
 you do, you muft not preach. 
 
 Anf. Oh ridiculous firwpticitie and fyllineffe ! may I not as well ask 
 you Thomas the Clothier, Giles the Mercer, Roger the Shoomaker^wHe/ 
 the Boddice- maker, and WiUiamthe Ironmonger, you profefle that 
 Chrift is your Lord and Matter ; where's his command that you (hould 
 ferve feven yeers under a Mauer at your Trade, and that then you 
 (hould fet up your trade for your ielves, and not before? Iwillanfwer 
 your qiure in fuch a companion. Thus, — you know that it is God's 
 will that every man have fome or other lawfull Calling to abide in» 
 and to labour. See 1 Cor. 7. 20. 22.24. Now the Common-wealth in 
 which you live, hath in Chriftian policy ,thought it good to Enattfuch 
 a Lawj that none fhall have leave 3 to fet up any Trade in the Common- 
 wealth, till they have ferved fuch a time in the Trade; And this is 
 grounded upon feverall reafons. As firft to avoid confufion in the Com- 
 mon-wealth : 2ly, that men might be thereby enabled and fitted for 
 their callings; left enning upon them without knowledge, they (firftj 
 abufeand undo their felves for want of skill: and 2ly, that the Com- 
 mon-wealth b^not abufed,by their ventiag and felling Wares not ven- 
 dible, and uftfuHj and the like. Toclear this to you in an inftance, if 
 everv man, that had a will to it,(hou'd freely fct up the Trade of a 
 Mercer, Shoo maker, Boddice- maker. Ironmonger, Clothier, &c. who 
 had not ferved at the Trade, and had no knowledge in the Trade, you 
 would prefently judge, that hce were like to be a fair Trade, the Com- 
 mon-wealth was like to be well ferved, and we fhould have ftrange 
 
 coramo- 
 
(62) 
 
 commodities from them, poore Cloth, Shooes,Boddice,8cc. — This by 
 way of comparif n. 
 *«r-_- And from this toffiewyouin like manner, that the office of preach- 
 u^^inetheGotpelof Ch'iftjandadminiliringof Sacraments, i< a di 4 in& 
 *2^office in the Church : Ii i$ the will and command of Chrift that inch as 
 7^ undertake, and enter into this office, fhould be qual led with abilities, 
 *&'/ parts, and gifts 3 fitting for fo great a work j he mult not be a novice, i 
 I Tim. 3 • 6. he mnfi be able to teach other: : 2 Tim. 2.2. hen Jit be a workman, 
 fo able to divide the Word ojGnd aright, as that he need not to L t ajhsmed: 2 Tim • 
 2. 15. Where this ability is wanting, the Church of Ch: 'tis like to be 
 asillferved, as the Common-wealth by fimple and unsr hull Tradef- 
 men. — Now the Apoftle tels us, that the Scriptures art Jujji:ient to make 
 the man ofGadperjeB, a\d tofttrnip him through!) to aU good worths : (that i s) 
 toall thefervicesof his proUflion, to thofe works of his calling he 
 mentioned before, viz- doUrine, reproof, corrMim, and inQru&iov : for thefe 
 things the Scriptures are fufficient to furnifhaman: Bit now for the 
 fufficient understanding, and not perverting, and wreiting of the Scri- 
 ptures, learning is requilicc and nsceffary. 2 Pet. 3. latter end. 
 
 To clear this farther to you, you mult know, that t here be two great 
 works which belong to this high calling: firft InftrucYiunof thefcholar: 
 2ly, conviction of theadverfaries. Now eveiy undemanding man can 
 j. Judge how many different parts of learning are requhite to the perfe* 
 "pfrj &ion of thefe two Cervices. Firft, there rouft be knowledge in the 
 I pa> * tongues, for the better undemanding of the holy Scriptures , by their 
 originall Idiom and emphafis ; for in Tranflations there may be, and 
 are fome errors; for though the Scriptures be the infallible Word of 
 God, yet theTranflators are men,which arefubject to errour, and may 
 miftake. 2ly, There is required the knowledge of the Arts to obferve 
 the connexion, the argumentation, and method of them. 3ly, there is 
 required knowledge of ancient cullomes,Hiftory, and Ant'quitie, of the 
 Babylonians, ferftavs, Greeks, and Romanej : without in- fight whereinto, 
 the full rreaningof many paffagesot holy Scripture cannot be clearly 
 understood and apprehended. 4ly, there is required School-learning, 
 forthedifcoveringand repelling of thefubtilty of the adverfaiies.fand 
 bec&vte Julian the Apellate law that the Chriitians in his time made 
 excellent ufe of this, in repelling and beating down his errora,he there- 
 fore interdicted them, the ufe otSchools of Learning ; whofe examples 
 many Apoftates from our Church follow in thefe dayes, who cry out 
 againft all humane Learning as the weapons of Gentiles, and not fit for 
 Chriftianstoufe. ) LaiHv. 
 
(*3> 
 
 Liftlyjthere is required a knowledge of the Hiftories and Antiquities 
 ofthe Church, that we may obferve the fueceflionof the Profefiors and 
 docVmes thereof , the originals fprouting of Herefie therein , and the 
 better toanfwer the reproaches of our infolent adverfaries , who lay 
 innovation to our charge. 
 
 In a word j men cannot underftand the Scripture in their originall 
 languages without the tongues , they cannot expound without Gram- 
 mar,nor perfwade without Rhetoricke, nor divide without Logickmor 
 found the depth of any controverfie, without Philofophy and fchool 
 divinity. Now feeing all this learning is requifitc, for the undeman- 
 ding, expounding, dividing the word aright 3 and for inftrucYing 5 ex- 
 horting and perfwading thereby, and for the convincing the gainfay 
 ers thereof. You mutt know, that there are but two waies ("that ever we 
 heard of) for the gaining of thefe requilites. The firft is extraordinary, 
 th- immediate inspiration ofthe Holy Ghoft, and the miraculous gifts 
 of Tongues and Propheey. And 2ly, The ordinary acquiring of thefc 
 by the means which God hath vouchsafed viz. Schools of learning, and 
 our applying pur felves to, and our endeavours in them. ~~ The firft of 
 thefe waies 3 ws the gaining of thefe abilities, by immediate infpiration 
 and revelation , hath cfeafed in the Church of Chrift thefe many hun- 
 dred yeares , evenever lince thetime of the Apoftles of Chrift, who 
 ( being in themfelves fomeof them ( before their calling to their Apo- 
 ftlethip) unlearned men) did receive their gifts and abilities this way: 
 ABs 2. And many other Primitive Ghriftians with them in thofe daies : 
 but thofe Irradiations, Revelations and Infpirations of the Spirit to- 
 gether with the fiery Tongues have ceafed for many hundred yeares, 
 and have not been feen in any Chriftian Church of late. Therefore 
 there remains onely that other ordinary way of gaining thefe abili- 
 ties which I have mentioned, z/is. in the lawfull and diligent ufeof the 
 means; by going to the Univeriity (as you call h) or to fome Schooles 
 where learning is to be had, to fit our felves. ~" 
 
 N jw then — feeing the oflice ofthe Miniftery is a diftinft office, fee- 
 ing thofe that enter into it muft be furnimt with abilities , gifts, and 
 par es enabling them to teachjand by the word to inftruft , to correct, 
 to exhort and to convince, feeing thefe pirts and abilities, arc not in- 
 Cpired miraculoufly, but acquired in and by the ufeof means, feeing 
 thefc means are the Schools of Learning ; feeing through the ufe of 
 thefe means (by Gods blciliag on our endeavours) we attain to thefc 
 abilities and parts; And feeing the Spirit of God dh'c&s and enables us 
 
 fry 
 
( 4 ) 
 
 by thefe abilities and parts 9 to divide the word aright^oinftruft, cx- 
 hort,corrett,and convince &c I hope that the fimplicity of yom <£Wre, 
 andthethefufficiency ofourcommiffion inthis, doth vrf :!y appearto 
 rationall men. 
 
 And before I leave this pointj let me tell you, that we can never fum"- 
 cient'y admire nor dete{t,thefaucineffeof thofe bold Intruders inthe(e 
 dayes, whoventure to becorot tochers of the ignorant before them- 
 felves have been D/ciples of the L ^rn<d; who being rude and un- 
 learned (lhad almoft (aid illiterate) mechanicks without calling,and 
 without knowledge, do fo boldly and pr-fumpruouily leap from their 
 manuall Trades into this facredand dreadful! office , of which Paul 
 himfelf' could cry out, who is lYfficientr A i though fome of them 
 pretend to a calling toic , and to gifts and abilities $ for their calling 
 Iwould feigneknowwho is theautkor ot'it: if they avouch God ; I 
 would require that they (hould prove that their calling from God by 
 fomc evident ligne: for whenfoever it plrafeth God to change the ordi- 
 nary courfe,andtocalany man to any office extraordinary, he declares 
 that his good will and pleafureby feme evident Lgne. Now if the 
 calling of our jtnabaptijiicallnew teachers, be ordinary, let them dc- 
 'monttrate it by the Scripture , if extraordinary, let them prove it by 
 figne and by miracles. And as for their gifts and abilities ( in which 
 they fay they arefpirituall men, and have all the girts from thefpirit : 
 I (ball tell you that (whatfoever their pretences be to the Spirit and 
 Revelations and Infufions) yet feeing they cannot do as thofe Primi- 
 tive Chriltians did; feeing they come as far Ihort of thofe ChrifUans in 
 extraordinary gifts, as they do behind them in time; feeing they arefo 
 far from fpeaking with Orange Tongues, tfutrhey cannot fpeake cor- 
 rectly and coherently in their own mother- Tongue 5 feeing they are 
 many times fo wide from the fence of feme Scriptures they venture to 
 expound and apply,that their Expofitions and Applications are ofc 
 without fence; teeing they utter old broken Notes taken from other 
 mens Sermon?, for new Revelations ; feeing they furbifh up ancient he- 
 refies that have )ayen long in thedark,for Chiittian Armour of light; 
 feeing in t heir Inter pi etations they not or.ely contradift Scripture, but 
 thcmfelve?; feeing their prophecyings are but vain ianglings; (though 
 fomeofthem have got a glib tongue, and thereby Aide into the appro- 
 bation of the vulgar fort ) feeing in their contemplations they eft foar 
 io high, as tint they loofethemfelves; and vent blafphemies and grc(fe 
 errors, for vifions and revelations of the Spirit. Seeing (I fay) that (not- 
 
 with- 
 
witfoftanding all their fpecious pretences) thefe be t^eir fruits , as the 
 very fad experience of thefe tinv s, do too well manircft to the world; 
 They (hall give us leave to efteeme them no Prophets, but Enthufiarts; 
 noinfpired men, butdirlra&ed; no Seers, but duamprs; no Expofitors, 
 but Inipoltors ; no-workmen, but botcher? ; no fixed liars, but wander- 
 ers; no lights, but exhalations incenfed in the nigh r, which leade fools 
 outof their way, fometimes into thickets, (ometimes into ditches and 
 quagmyres,and many into Rivers oyer head and cars. 
 
 Paper. Your next §>u£re is , where is our command that wefiiould 
 admit any to either leais, before they can make it viiibly to appeare 
 that they are in Chrift* , <%$ 
 
 Anf Here you begin to fpeak a little plainly, and to tell us nowT 
 what Religion you are of, viz. pure Anabaftifis. I know your meaning 
 is, where is our commiflion to baptize Infants? for thefe cannot make ic 
 viflbly appeare that they are in Chrirt: I aniwer, where is your com- 
 mand from Chriit, to require ail thofe that would be admitted to the 
 feals, firft to make it viiibly appear, that they have intereft in Chriftt 
 I here undertake to make it good to you from the Word of God ; firfl: 
 that it is an unwarrantable pra&ice, in youor any other, and an unjufi: 
 fcrupulofity to require fatisfacYton of the true grace, and reall holines 
 of eveiy one that is admitted a member of the vifible Church : whaC 
 do you think of the Apoftlcs baptizing Simon Maguf 9 A&&. 1 3 . 'tis true, 
 the text faith, that be beleeved aljo 3 and was baptized : but all the; world 
 knows, and acknowledges that that beleeving, wasbutan externall 
 proftflion of faith (being convinced bymiraclesof Gods power )did 
 he, or could he make it tfvifiblyj appear, that he had interett in Chriil* 
 The Apoltles tell him afterward in that Chapter, that he was in the gaU 
 ofbitterneffe, and the bend of iniquitk\ yet having before made but an out- 
 ward proftflion of faith in Chriit, he was admitted to baptifme. And 
 where there is fuch an outward profefTion made, you cannot anfwec 
 the denying the feal ofBaptifme to fuch a one ; And we have no wai> 
 rant to require a farther fatisfa&ion of their reall intereft in Chrift. 
 
 And therefore ily, I likewife undertake to make it good to,& agamft: 
 you, and your Goliab (who ever he be ) that children of beleeving* and 
 Chriftian parents ought to be admitted to the firft feal of theCove- 
 nant viz- B ptifme: and if you require a fyllabicall command for this 
 praftife; I delire to know of you on the contrary , where Chrirt or his 
 Apoltles have in plain tearms forbidden, or denyed them this ordi- 
 nance, or where we are commanded not to admit them r becaufe the 
 
 K Church 
 
(66) 
 
 Church wherein we live, hath been for many hundred veers, and Isftill 
 to this day, in poflcflion and practice of this ordinance j I { being alrca- 
 diefatisfied in my own conference) muft hear from you, what you have 
 to fay againft this prattice, before I fpend more labour in the defence 
 of it : if you have any thing, to fay againi! it, let me hear what it is; and 
 I doubt not, but I (hall ealaly make it appear to yen, thar your denying 
 the Sacrament of Bapdfme to Infants of Parents prof* fling faith 3 is an 
 hereticall opinion and pracYite ; and fo con vi» rt you of your e^our 
 herein; And I (hall hkewife in that (hew you out comm'fflioh Uvs.n CtuilV 
 for this practice. 
 
 - Vafer. In thenext place s you ask us, where is or ofti ijwid oacf- 
 mit prophane drunkard8,fwearers 3 lyars, or r*yler?. to I « is table? 
 
 Anf. Firfr,whofoever charges us with admitting pa o^tnnedrua- 
 kards 3 fwearerSjlyars,orraylers(as fuch)tothe Lord? Supper, they 
 are lyars, and raylers.2ly 5 1 demand of ycu whether it a man hath 
 once been a drunkard, lyar,fwearer,&c. he may never be admitted, 
 becaufehehath been formerly fuch a oner or whether thofe that have 
 been fuchymay not be admitted when they give vifible teftimonies and 
 profeflions of their repentance, of their defires to wait upon God in 
 that ordinance, for their receiving a Teal of the pardon of their former 
 fins upon their repentanee and faith in Chritf 5 and for incrcafing, con- 
 firming and ftrengthening that grace they have already received in 
 their converfion ? If becaufe fome men have been fuch, they therefore 
 may never be admitted, upon any tearms,if that be your opinion, the 
 Lord deliver me from it : if you would deal truly with your own fouls, 
 and look in upon your felves, may it not be laid to you, as Paul faid to 
 his Csrintbians: 1 Cor. 6.11. Sucbtrerejemeofjffu: And I hearcily wifh that 
 you did not give fuch occafion fas many, of you do) to the world mil to 
 fay, fuch are fome of you : I do not know what your Communion is, or 
 what your ordinances be which you follow, and communicate in mace 
 you renounced our Church ; but (for all your cut-cryes againft our 
 prophane mixtures and communions; I beleeve if God would give 
 you hearts to fearch, and fee among your felves, you would quickly 
 finde, that you are not all of you fuch Saints, as yeu would fain paffe 
 for. The (hamefull corruptions which might be found amongft yornr 
 felves, would (top your mouthes from crying out againft confufed and 
 mixt communion with the prophane. 
 
 Tafer. Your next Qwttt is, where hath ChriA commanded, that Go- 
 fpel Minifterg mould take Tythes ? 
 
 AvC 
 
(6 7 ) 
 
 Jnf. Iask you, pray tell me, where hath Chi ill forbidden cither 
 them to take, or the people to pay Tithes * 
 
 Again (me thinks) ( men that can tak« that liberty that you can) 
 fiould not be Co hard driven for accufationsagainfl: us, as to be fain, to 
 repeat the fame thing twice or thrice over; which you had folargely 
 urged before : I have laid enough already to fatisfie this filly queftion; 
 and therefore (hall meddle no more with thefe Coleworts twice or 
 thrice fod. 
 
 Taper. Laftly, you ask me, wheje*s our command that after perfons 
 are admitted Church-member*, (by which they have a right to all the 
 priviledges thereof ) that we mult examine them, whether they be fie 
 or no; or to deny any, if they refufe to be examined by us? 
 
 Anf. How do you contradift your felves in thefe your jSJWnV/,which 
 are within half a fcore lines.' before you askt us, what command we 
 had, to admit prophane ones, who were unfit ? here you ask us what 
 authority we have to examine them, concerning their ficneffe, orunfit- 
 neflc before we admit them? you tell us 'tis unwarrantable practice to 
 keep any away who arc members; and the ground upon which you con- 
 clude this to be unwarrantable pra&ice^ is,bccaufctb§y are members, 
 andio have right to ill the priviledges of the Church. Here let me ask 
 you, whether or no thefe u ho a, e admitted members of the viable 
 Church,if after thtir ad minion they tall inco prophanenefTe,into grofs 
 and fcandaloiia fin$(as their being Church-membersdoth not put thera 
 intoanimpoflibilitie of committing fomefnch fins)if( I fay) after they 
 are members, they fall into fuch pracYifes ; mull they be admitted to alt 
 privi edges,and communion in all ordin mccs meetly upon this ground 
 becaufethey are already members? and muft nolawtuil meansbeufed 
 to bring them to a fight thereof, and to repentance, and to fit the"' fa r> 
 ther for ordinances, becaufe they are already members ? what limple 
 wilde fellow is't that leads you intothele ft ran re conceits? what think 
 you of the inceftuous pcrfon,in the Church of Cor.intb y \ C>r. 5. was he 
 not a rnertber ? did he not commit a grievous fin ? might not he (upon 
 your argument have pleaded a light to all priviledges, as he was a 
 member? yetfor all this the Ccrintb'w's had a command to call him 
 out. Now for our calling out (you fay)i ; : any of our members be unfit 
 (as queftionlefie there may bean unficn^te infoine member*., in. any 
 Church) why is he not cait out? (fay you)w!ut will no Idle pur.ifhmenc 
 ferve turn? nothing but cart him out pi efently ? we would fain know of 
 you, where is your, or any Churches authority, to call out a member, 
 
 .K 2 for 
 
(«8) 
 
 for every (in that may make him unfit at prefent for communicating, 
 in the Lords Supper ? or is the calling him out of the Church the onely 
 Way to make him fit 1 whether or no is it not (even in your weak judge- 
 ment) a more likely way, in a milde and brotherly manner, firkin pri- 
 vate' to admonifti, to reprove, to convince, to exhort, to initruc% to the 
 etadfuch a one may be fie, and if no other means will (erve, then to caft 
 out. 
 
 But for our cafiing out , I have told you already, that the power of 
 our Church in the execution of fuch things, is taken away by thofe, 
 who will have Liberty to be, and to doe anything, and ycr not be caft. 
 out. Surely thereforeyour charging us with thefe things and cente- 
 ring us for confuiion , is an uncharitable and an unwarrantable pra- 
 aice. 
 
 Taper. In your next particular you tell us, that whereas we fay that 
 hereticks fpread errors and hereiies without oppolitionj fure»y we mult 
 meaneourfelves. 
 
 Anf. Truly, 'tis very wittily concluded; we defireyou to p.oove 
 this, that we are hereticks, that we acknowledge our felves to be fuch; 
 that our doctrine is pernicious and falfe (for this you charge us with) 
 prove this (I fay) againft us, or elfeyou will be ported for rhe molt im- 
 pudent malicious lyars, revilersand flanderers, that this generation 
 hath brought forth. — Foranything elfe that is in this particular of 
 your Paper,'tis anfwered before, and therefore not worthy of any more 
 time here. 
 
 Taper. In the next particular there are two things to be fpoken to. 
 Firft you tell me that whereas I fay I love true grace, piety and holy- 
 neflfe, and fhall be willing to embrace it though it come from the breaft 
 ©fthe greaieft enemy (here'sa n.yftery wants unfolding, and (in the 
 clofeof this particular) you tell me wherein the myftery lyes) you fay, 
 my expreflion hints to you, that truegrace, piety, and holinefle, and I 
 are enemies : for can it be, that ifyou have true grace (fay you) that 
 another that hath truegrace, and you mould be enemies, yea thegrea- 
 cft enemies, when true grace makes of the greaceft enemies, theneereft 
 and ttrongeft friends .* fure (lay you) you did not eonfider what you 
 writ, orifyoudid, you mould have done well to have explained your 
 meaning. 
 
 Anf Ianfwcr.Firrt.ldid very well confider what I writ,whenl faid 
 that I loved truegrace, piety and holynefle, and fhould be willing to 
 embrace it, though it come from ihcbofomeof thegrcateft enemy: 
 
 A ill 
 
C 6?) 
 
 Andhethatisbitoneace, or one inch above a novice, is able to tell 
 you that this is no myftery, and needs no unfolding ; bat it being my 
 misfortune to dcale with thofe whofe foggy ignorance makes them 
 thinke, every piaine truth to be a myftery, I muft and will explaine my 
 meaning to you in a few word? .* You fay that my cxpreffion hints 
 that true gr?ce, piety, and holineffl,md I are enemies. Ianfwer, 'tis 
 not my exprefu jn but the Devils, the Father of lyes th*t hinted (that) 
 to you from that exprcflion. 
 
 I iove true grace , piety and holinefie, though it come from the grea- 
 teftenemy: How doth this exprcflion hint to you that trne grace, pie- 
 ty and holyneffe and I are enemies ? how ridiculous is your malice and 
 ignorance ? can it be (fay you)that if you have true grace, another that 
 bath true grace and you mould be enemies , whereas true grace makes 
 ofthegrcateft enemies ftrongeft friends? canitbe? Pooremen! what 
 an amazing myftery and wonder is here ? canitnotbe? thattwomen, 
 both having true grace, may yet be divided and at enmity ? what do 
 you think of Paul, and B.tmabas? do not you beleeve they had both true 
 grace? do .: yon not jead of the fliarpe contention between them , and 
 that butupon alight occaiion. See ABs 15. 35* But how can it be? 
 (fay you.) I<*nfwcr, do you not yet know, that every man that hath 
 true grace in him, hath yet withallfome corruption in every facultie 
 as well as grace? do you beleeve this from P<*»/. ? orareyouturn\l Cha- 
 tharifts ? if you do beleeve it, as you muft, (or elfe deny the Scripture) 
 theri 'tis eafie to unfold this myftery you fpeak of, thus : Though true 
 grace cannot be an enemy to grace, yet two men that have both true 
 grace may for fometinae be at variance, and enemies to each other, 
 through the corruption that is in them. — how doyou think now? may 
 not a man that hath true grace, be faid to embrace true grace, pietie, 
 and holinefie, though it come from the bofomeof an enemie, and yet 
 not be an enemie to grace ? do you think that if men of underftanding 
 (hould come to fee your fimplicitie, they would not hi/Teat it. For my 
 part, I heartily pine you. 
 
 Taper. In the nexc place you ask me what I mean by true grace $ And 
 how (hall you know it but by the lignes thereof, in obedience to the re- 
 vealed will of God in his Word ? And if fo, you befeech me toconvince 
 you, wherein thofe amongfty ju 1 point at do wa^k contrary in word 
 or attior, md you areperfwadedof then), that they will be thankful! 
 to me, and blcile God: if not, I mull needs be convine'd thai I walk con- 
 traiy to my profefipn , and fo y^u cannot but expeft acknowledge- 
 ment 
 
(70) 
 
 nient and fatisfacYien from me,if there be any truth or ingenuity in me 
 Anj. I anfwer: 'tis truth.True grace in the foul,is bell: feen and known 
 by the effe&s thereof 3 feen in a mans obedience to the revealed will of 
 God in his Word- The tree is known by its fruits,and a fountain by the 
 water it fends forth :fo grace is beft feen, to be in the heart (by us who 
 can judge onely according tothe outward - appearance J by the fruits 
 of it in a gracious life. Now would you be convine'd wherein any 
 amongft you do w alk contrary to the revealed wil of God in his Word? 
 Vis the eafieft thing of a thoufand to do that; and you cannot but Be 
 convine'd of it, ( if you be not like Solomms fool , which though he be 
 brayd in a moi ter 3 yet he will retain his folly) I will inftance in a few 
 particulars. 'Tis the revealed will of God, that there be no divifions 
 among you: 1 Cor, 1. 10. that you mould mark thofe that caufc divisi- 
 ons, and avoid them; as men that feed their own bdlie?,and fervenot 
 the Lord Jefus Chrin: Rom. 16. 18. You walk contiaiy to this; for you 
 n do not avoid 3 butreceive,uphold,follow,and countenance fuchfellows 9 
 of whom 'twill be made good, that in what phce fuever they have 
 come, they have made, and caufed,fuch unhappy brcacins 3 and divi- 
 sions, as have been made 3 and arenowarau»gl f you- Let the hand be 
 layed upon the hearr 3 and fee if conscience ck rh j o.. bear witueffe to 
 you of this thing : have there not been former^ an n^cpy union 3 a 
 iweet concord, afweet confpiring together in the love of the fame 
 truth, in the communion of the ordinances ot Quill , and in private 
 duties? which truth and ordinances (though row condemned by you 
 as abominable)yct I here again proffer to make good royou, to be no 
 other then the truths and ordinances of Jefus Chri{( s (Hiid your own 
 confeiences will m<?ke good toyou» that your own fouls have received 
 comfort by themjandyou know that God hath enabled fome of you 
 to fuffer for them- Now as P^w/faid, Gal. 3. 2.3 ,4 Who hath krvitchtyiu? 
 baveye/ttffered fo many things in vain? ( if it be yet in vain?) Are there not now 
 wvyingS) ftrife 3 divificvs } and contentions amongji you: 1 Cor, 3 . beg: Do you 
 not now lpeak evil] of that way of truth you have formerly walked in, 
 and found comfort in? isitnotfo? Now who hath caufed this repa- 
 ration, envying, ftrifc, divilion } contention &c. is he marked by you, 
 and do you endeavour to avoid him? If you donot 3 you mult needs be 
 convine'd in thisj that you walk contrary to tin. revealed will of God. 
 Again, I need go no farther then your Paper to convince you of your 
 walking contrary to the revealed will o» God in his Word : you have 
 fentit tone under your hands, and therefore I muft look upon it as 
 
 your 
 
(71) 
 
 your words, your aft and deed. Letmeinftancein a particular or two, 
 Is ic not the revealed will of Gad that you (hould know them which 
 labour among you,and are over you in the Lord, andtoadmonifhyou, 
 andtoefteeme them very highly in love for their works fake, and to 
 be at peace among your felves : i tbeff. 5. 12, 1 3. Is it not Gods will that 
 they that labour among you jhsuld be ctunted by you worthy of double honour , 
 iTiw.5.17. Heb. 13.758. Nowletmeaskeyou? hath not God in mercy, 
 fee thofeover your felves that labour in word and doctrine? hath not: 
 God given a fealeand a testimony to their minitlry by begetting Come 
 of you againe by the word preached by them? and aouriming others 
 amongfl: you by the word of their miniftry? and have they net been 
 highly efteemed amongft you for their works fake? have they not 
 been fought to by you to come among you again ? have you not re- 
 ceived them as ablefling? now let Confcience anfwer. Doe you not 
 now walke contrary to thefe commands of God in his Word? and con- 
 trary to your former practice ? Are they not looked Upon as enemies 
 becaufe they tell you the truth ? inftead ofefteeming them very high- 
 ly in love, are not both their perfons and doctrine, nay their very cal- 
 ling and miniftery (which Ifay againe, I challenge you to prove, if you 
 can to be any other then the Miniftry of Jefus Chrift ) are not thefe I 
 (aydefpifed, fecrned, reproachtby you? and branded even with the 
 highelt brand of being Antichiltian. Let me askeyou ( my brethren ) 
 are not thefe things fo ? The Lord kHOwes(that's oar conifort)and you 
 (hall know too one day, if you doe not now. — Now is not this a walk- 
 ing contrary to the revealed will of God ? are thefe the fruits of grace 
 tbinKe you ? — Againe Vis the revealed will of Godin his word , that 
 putting away lying, every man (hould fpeak truth with his neighbour, 
 Ejfhef.^.2%. Now Ithinkel have made it appeare, (and (hall makeic 
 appeare farther) that this Paper which you have fetyour hands to, 
 hath not one page of it, but what is ftuft with lyes and falfehood : I 
 have to the Lord, and to the world to judge ("betwixt us) of them. And 
 therefore here again you have walked contrary to the revealed will of 
 God. 
 
 Againe . 'Tis the revealed will of God that you (hould not backbite 
 with your tongue , nor doe evill to your neighbour , nor take up a re- 
 proach,againft your neighbour, Tfall^^. Againe that all bitterntfle, 
 anger, wrath, clamour and evill fpeaking be put away, with all malice, 
 Ephefq- 31. Nowlooke upon your Paper. There you call us ^Praters, 
 Timc-lervers, Weathercocks, blinde Pharifecs, Miniftcrs of Antichrift, 
 
 Popifb 
 
(7*) 
 
 Popifii perfecutors of the Saints > haters of godlinefle, lovers of propha* 
 neffe,falfe Apoftles, felfe feekers, penny Matters, Drunkards, Swearers 
 Lyars, men that endeavour to keep others in ignorance, Seducei s, men 
 of no religion, proud, covetous, btood-thirrty men, for^fvv earns, vain 
 teachers, men of perfidious opinions 9 that we preach deitru&ive and 
 damnable do&rines, deftroyers of truth, and true religion, pei fidious 
 men, that will deftroyfoules for gain, Ale- houie hunters, Herectcks, 
 Jews, Monfters, men that condemne the praftice and precepts of Thrift 
 for herefie, enemies to true grace, Minifters of Antichrift, nay Dive's* 
 This is the language you afford us in your Paper; and you have fee 
 your hands to it that we arefuch asthefe. No«v whether this be a 
 walking according to the Word, or contrary to the revealed will of 
 God in his word, let your own confeiences be Judge? j or elfe let the 
 Lord Cthe righreous Judge) judge betwixt you and us. 
 
 Ithinke I need goeno farther in this particular, I hope this may 
 be fufficient to convince yoa (if the Lord will let it on upon yonr con- 
 fciences)and if fo,then be thankfull and blcffe God for it,if there be any 
 truth or ingenuity in you. 
 
 Taper, In the next particular you tell me, you are grieved in fpirit, 
 to fee and hearemy light and frothy carriage, in the mentioning of 
 Scripture, as to fay that's a nimble Place. You fay a carnall and wick- 
 ed heart will abufe the beft thing, even grace, mercy, and love: you 
 fay a Stage Player could doe no more, nor the Divell himfelfe to abufe 
 and mock at Scripture,and you clofe thus$-*for fhame come not in pub- 
 lick to aft fuch Diabolicall parts. 
 
 Anf I anfwer. — This whole accufation is from the Divell the Fa- 
 ther of lyes too : you are grieved f yoa fay) to fee and heare^pray how 
 many of you ten , darefayyoufaw and heard me in that carriage or 
 that expreffion which ycu have here fee your hands to? ii lam not 
 muchmiftaken 5 not neare theonehalfeofyou, and yet you have fet 
 your hands to it, I hope you will not turn Knights of the poft 9 — thefe 
 be foroefteps towards it. Me thinks you fhould not call menDivels, 
 meerly uponheare fay; ifyou had any Charitiein you, you could 
 not j heor they,that informed the relt of ) ou of this, maybeathamed 
 to looktanhoneit man in the face* (as we fay ") to come toPublicke 
 ordinances, under a pretence of woi {hipping, and to bely the truth of 
 God in this manner; the Lord will findeout fuchoneday. — But ("as 
 you fay ) a carnall and wicked heart will abufe the beft things ; I am 
 able to bring you twenty for one of your informers of this, who will 
 
 oafle 
 
(7t) 
 pafle (Ibeleeve) bothintheprefenceofGod and account of men, fop 
 as honeft confcientiuUs Chriltians as your irat'ormiVjwhofoever he be of 
 you, that will be witneties, that there was no fuch word fpoken,and f 
 call God (that heard and recorded every word) to witneffc of it.— "You 
 tell me that a Stage Player a Devill could have done no more.-— 
 
 Ianfwer. — For what I did, and fpeak then, and therein publicise, 
 the Lord knows, that (as "David faid to Micbal) it was before the Lord, 
 and for the Lord; and if this be, to be vile, and a carnall wicked man, 
 a Stage Player, a Divcli, I (hall defire that I may be more vile yet. 
 
 Paper, You bid me not come in publick for lhame to aft fuch Diabo- 
 licall parts. 
 
 Anf. When the Lord mail again call me, I (hall not be amamed to 
 come again in publick, and to a& that part, which the Lord hath put 
 rneupon : — as for your exprt^ionViabolicaS,—— the Lord torgive you;, 
 Ido;and Ivalueitnot. The Lord Jefus hath taught me,that the difiiple 
 it not above bis Matyer^ nor thzferuam abjve bn Lord. If they have called the 
 mafter of tbehonfe Bcelzebubjjow mmb more jballtbey call tbem of bis boajbold? 
 Fear tbemnot therefore: for there U nothing covered >tbat fh^S nut be reveiledjOtid 
 bid, that fball /tot be kgotvn. Matth. I O. 24, 25 j 16. 
 
 In the next plaeeyoucometomakeyourrcqueftstome— * 
 
 Taper. Fii ft, that I would define what herefie is. 
 
 Anf. I define herefie thus: — Herefie is a voluntary chtifing of an opi- 
 nion, againftfome Article of Faith without ground of Scripture, and 
 an obftinate maintaining of it againft all lawfull determinations of the 
 true Church, for fomefinirter and particular refpefts. *"Gr if you will 
 have it more briefly, thus : — Herefie is an error in the foundation of 
 Ghriftian Religion taught and defended with cbflinacy : Thus Paul 
 faith, T/f. 3. 11. that anHeretickis perverted, that is,put belidcs the 
 foundation, and condemned of himfelf inhisfin,that is, hcerresob- 
 ftinately. 
 
 This herefie is differenced from a fimple error, by its obftinate main- 
 taining; from a fchifme, for thatfehifmeisir, discipline, herefie in do- 
 ftrine, from HeathenHh fuperftition, Jewilh pcrverfneffe , flup d Ma ho* 
 metifme,and the like, becaufe hereiie is a revolt from the taith , con- 
 trary to the Word of God;which fuch never had, nor profert. — The fa- 
 ther ofitis the deviJl;themother,pride;thenurfe, fingularitie; theat- 
 tendant, hypocrite; the promoters of it,inticing perlwafions,and per- 
 emptory will-wormip; Aooftacie is an eminency in it, it being a falling 
 away fr«m the truth profelt,felf-condemning the top of it. The out- 
 
(74> 
 
 rages ofir.Tvill be blafphemy a giinft God, virulent persecution of hi* 
 Church and childre/h: The end final! impenitencie and dcfpairjthedif- 
 inaU fore-runners of eternall damnation. 
 
 Having thus (hewed you what Herefieis, you may eafily refolve your 
 felvesthe2d. *?Wre what anHeretick is. And can likewife beft fatisfie 
 your felves in the 3d. viz: whether there be any fuch among you. The 
 Lord help you to Tea rch narrowband to deal truly with your felves, 
 thatiftherebeany amongltyou,you mayfce them, and beware of 
 thfm. 
 
 For your 4th dcfire, to fatisfie you in that, I give you all this under 
 my hand. And for the 5th. Heave it to the world to judge, whether I 
 have anfwe ed it or no. 
 
 And whereas in your clofe,you again delire a meeting in a foberand 
 in a Chriftian way, I have told you my mind before, and here tell you 
 again that the moftfafe and fure way, to cleare up the truth, to fatisfie 
 doubts,to difcover errors,to eftablifti Saints that are wa vering,wil be to 
 deal by fettingdown under yours and my hand,what we would fpeak 
 face to face at fuch a meeting ; one thing we (hall more probably avoid 
 this Way , (which would fruftrate our endeavours in the other) that is, 
 clamour, paflion, and tumults. Again from written words we (hall not 
 fo (bone ftart and fly, as from words fpoken (which in fuch away 
 with fuch people have feldome proved any better then wind.) 
 
 For my part, IprofefTeitin theprefence of God, that it is, and by 
 Gods grace (hall be my endeavour, that love may be increafed,that jea- 
 loufie«,heart burning and evill furmifings may be removed : And that 
 we may live in love and peace as becomes Chriftians. 1 truft the Lord 
 Jefus who is the great Prophet of his Church,and the teacher of Ifrael, 
 will alwayes direft me, not onely to fpeak of, but to endeavour after 
 thepeaceof theChurch,by convincing and flopping the mouthes of 
 gainfayers, who are crept in to difturbe our Peace , by perverting the 
 truths of God once delivered to the Saints. And my prayers in fpeciall 
 are, that that God, whom Ifervein my fpirit, whoknoweth the heart 
 •and prayers of his (ervant, would onely fo be with me in thefe endea- 
 vours of mine, as it is the truth which I endeavour to maintain.— -> 
 Amen. 
 
 You fubfci ibe your felves, My loving friends, fo farre as I love the 
 
 Lord Jefus ■ 
 
 For your love and friendmipto me, I know hot how I have of late 
 forfeited it. There are but few lignes o f it at prefent to be feen. tf ut 1 or 
 
that of 
 
 ( 75 ') 
 
 . TCourjtofemjo*hithe»*rK. f 
 
 March - 1 648- the Goftd oftfo Lord ^[wl 
 
 ThO:T«ACHE. 
 
 t we (hall with all bS^-^^Shalf-.tett^tey 
 
 lingto^ ! «yo".«^»^^SJa«ee be he.dy and un- 
 of your mif-informed and mil relo '" a _ £ h f ^ en deavoar» 
 
 f 1 N I S. 
 

 2 I M 
 
d, K ' a 4 
 
 • •