Nonconformists Sentiments.

‘[They think, Pag. 10, 11. [ Of the Pow­er of Magistr. & Bishops, to confine and silence.] that the Magistrate hath the Power of the Temples and Tithes, and Publick Maintenance, and Liberty; but that he hath not the Power of Ordination or Degradation.]’ To say nothing of that affected word, Temples, so often used by him, (perhaps, that the Churches might with the greater colour be reserv'd for themselves.) If the Magistrate have the Power of Liberty, as is here acknowledged, what can they plead, ☜ to justi­fy themselves, for not obeying his Commands, touching the Restraint of Number in their private Meetings, and keeping of them to their Five Miles distance? To this latter Instance indeed he saith af­terwards: ‘[We have been hainously accused for coming within Five Miles of any City, Corporation, and Place, Pag. 69. where we lately preached; when Christ said, If they persecute you in one City, flee to another.]’ Strongly argued! Therefore they must always have some City to fly unto; or therefore they must keep in or near that City or Corporation, where they reckon on themselves persecuted. — But this suits well, doth it not, with owning the Magistrate to have the Power of their Liberty in his hand, and at his disposal? And the Pretence for their Diso­bedience makes it still the worse; when, to arrogate unto them­selves the Privilege of Saints, they tacitly proclaim the King a Persecutor.

But then, if the Magistrate have not the Power of Ordinati­on or Degradation, sure the Bishops have. Ordination hath [Page 34] been allowed them by those, that would otherwise diminish their Power; and when they have alleged some Testimonies for the exaltation of Presbyters, were yet forced to add, exceptâ Ordina­tione. And Degradation, as it is here used for Silencing, one would think should as easily be granted to them. The matter among us is beyond dispute and controversy. But this Author seems to testify against the Power of Degradation and Silencing, in any Person whosoever, for so his words are: ‘[All this is utterly impertinent to them, Pag. 47. ☞ whose Consciences never allowed them to forbear their Ministry, in formal Obedience to any Man's Prohibition, but only when they had not Power (that is here, Ability,) or Opportunity to execise it.]’ They are such, it seems, whom no Man may forbid: And tho their Ordination and Commission be confessedly from Men, yet will not their Consciences allow of any Man's Prohibition. —

Pag. 25.Again,

‘If any of us shall desert our undertaken Offices, (yea, tho a silencing Diocesan should forbid us the exercise of it unjustly.’ Therefore preach and officiate, while we can we must.]

Durante Vitâ cum Capacitate, might be explained unto a tole­rable Sence, if the Moral Capacity were here intended: And so, [ When we can] restrained to quod jure possumus. And so when he mentions, a silencing Diocesan forbidding the Exercise of the Ministry unjustly; one would think he might allow him sometimes to do it justly also, at least before Men, and in Foro Ecclesiae: And if justly, then the Party is judicially incapacitated for the exercise of his Ministry, by one that sent and ordained him. He that gave him the Faculty, suspends it. And his Obe­dience or Submission here is no Desertion of his Office at all, for [Page 35] the exercise of which he wants Commission. Who ever accused a disbanded Souldier, or a cashiered Officer, for deserting his Colours or Command? So that he might have forborn all his Tragical Aggravations of the Matter. — But he pleads an ex­emption, it seems, from all humane Prohibitions. And accor­dingly in his Title-Page he gives us this strutting Description and Account of Himself: ‘[One that is consecrated to the Sacred Ministry, and is resolved not to be a wilful Deserter of it, in trust that any Undertakers can justify him for such Desertion at the Judgment of God, till he know better how those can come off themselves, who are unfaithful Pastors, or unjust Si­lencers of others:]’ That is, we may suppose, till Dooms-Day.

Dr. William Gouge long since resolved this Case, with much more Ingenuity and Clearness:

‘(1.) Difference must be made, saith he, between Times of Per­cution, when Infidels, or Idolaters, or the open Enemies of Christ, Whole Armour of God, p. 570, 571. bear Rule, who seek utterly to suppress the Truth of the Gospel, and root out the Professors of it; and Times of Peace, when Christian Magistrates, who defend the Gospel, and seek the Progress thereof, govern the Church. The Inhibition of In­fidels and Idolaters, made simply against Preaching the Gospel, because they would have it utterly suppressed, is in this Case no sufficient Inhibition to bind the Conscience, being directly and apparently contrary to God's Word: But when Christian Ma­gistrates inhibit Ministers to preach, it is because they think them unfit and unmeet, either for some notorious Crimes, or some erroneous Opinions, to exercise their Ministerial Functions. In these Cases such as are inhibited ought not to preach; neither are particular and private Men to judg of the Cause of the Inhibition, whether it be just or unjust; ☜ but as they who are appointed by the present Government to ordain Ministers, are to judg of their Fitness thereunto, so likewise of their Ʋnfitness. And (2.) Difference must be made again between the Kinds of Ministers that are inhibited to preach: Some were ordained immediatly by Christ, and particularly [Page 36] commanded by him to preach the Gospel; all the World there­fore could not silence such: and if they were inhibited, yet ought they not to be silent, if not forcibly restrained. And this was the Apostles Case, (and the like may be said of the Prophets, who were extraordinarily sent and appointed by God himself.) But others (as all in our Days) are ordained by the hands of Men, even of the Governours of the Church. Now as they have Power to ordain Ministers, when they judg them fit for that Place; so have they power also to de­prive Ministers, when they judg them unfit: And therefore Obedience must be yielded to their Inhibition.]’ Thus He.

And why should not this sober Resolution of his be still al­lowed by them? — That noted Passage of Mr. Calvin, in his Epistle to Farellus, Edit. Gen. in Fol. p. 122. deserves a Remembrance here. Consilium interea Fratribus non possum aliud dare, nisi ut Collegam tuum co­ram Magistratu moneant, ut se patiatur in ordinem redigi. Quod si pervicaciter recusare institerit, denuncient, sibi non esse loco Fra­tris, qui communem Disciplinam contumaciâ suâ perturbat. Sem­per hoc in Ecelesiâ valuit, ☞ quod veteribus Synodis fuit decretum, ut qui subjici communis Disciplinae legibus noluerit, munere abdi­cetur. Neque hîc quaerenda est hominum authoritas, cum Spiritus S. de talibus pronunciaverit, Ecclesiam non habere morem contendendi: Valere ergo eum jubeant, qui communis Societatis jura respuit. This I could be content to leave to Mr. B. himself to construe; but when I consider, that some of his injudicious Teachers may need a plainer Admonition, I will for their sakes also english it. ‘— In the mean while, I cannot give other Counsel to the Brethren, but that they admonish your Collegue (or Assistant) before the Magistrate, that he would suffer himself to be reduced into Order. But if he shall obstinately go on to refuse, let them denounce (or signify) that he is not in the place of a Brother to them, who disturbs the common Discipline by his Contumacy. This Practice hath ever obtained in the Church, ☞ which hath been decreed by ancient Synods, that whoever will not be sub­ject to the Laws of common Discipline, should be outed from his Office or Function;’ (that is, in our Author's Phrase degraded [Page 37] and silenced.) ‘Nor needs the Authority of Men to be enquired for here, when the Holy Ghost hath pronounced of such, that the Church hath not the Custom of contending. Let them therefore command him to be packing, who refuseth the Laws of common Society.]’ And this indeed, if we advise upon it, is no more than what is adjudged necessary in every well-ordered Community; according to that Oath, which all, when come to Age, were to take at Athens, as Stoboeus records it. ‘— I will always prudently obey the Magistracy set over me, Stob. Serm 43. de Repub. and ob­serve the appointed Laws and Decrees. And if any one shall attempt to disannul those Laws, or refuse to obey them, I will not yeild unto it, but both with my self, (so for as I can,) and with the help of others, revenge it.]’

But it is time that we return to our Dissenting Brethrens Thoughts, who are given to differ much from the rest of Man­kind.

‘[They think, [ Of ejected Ministers & their Succes­sors.] that some of the Nonconformists were true Pastors of their several Flocks, before they were silenced, and cast out. They think, that the ejecting them from the Temples and Tithes, did not degrade them, or make them no true Pa­stors to their Flocks. They think, pag. 11. that the Magistrates put­ting another Parish-Minister in possession of the Temple and Tithes, did not dissolve the foresaid Relation of the former. They think yet, that Prudence requireth Minister and People to consent to such a dissolution of their Relations, where they cannot hold it without greater hurt than benefit; yea, and to consent that the imposed Minister be their Pastor, when he is fit himself, and the Worship performed by him, fit for them to join in.]’

‘[The Magistrates putting into possession of the Temples and Tithes,]’ is Language we are not used to. 'Tis the Bishop with us, that gives us the Institution, and Mandate for Induction, which is executed also by the Clergy. But it is a pretty World indeed, when nothing must be done without the Nonconfor­mists leave: and Obedience to Authority, ☜ both Civil and [Page 38] Ecclesiastical, cannot oblige unto, or effect as much, as it is here acknowledged, Prudence requires Minister and People to do. — These are the Nonconformists avowed Principles, or this Author wrongs them. Let us learn from him next, what Use and Improvement they make of them.

‘ Pag. 14.The Nonconformists will hold distinct Church-Assemblies from the Parish-Church, — when the ejected Minister, in Foro Conscientiae & Ecclesi [...] [...]erè sic dictae, retaineth still his ancient Relation to his Flock, and part of them schismatically separate from him, and join with an Intruder publickly, that never had a lawful Call; and the other half separate not from their anci­ent Pastor. It is possible the Intruder, tho he hath the Tem­ple, may be the Schismatick. Ask Dr. Wild, and Dr. Gunning, whether they thought not so fourteen years ago?]’ And of this again he tells us, that their Churches are gathered, as 'Dr. Wild's and Dr. Gunning's were fifteen years ago. Where, I know not for what reason, Pag. 54. he advanceth a Year of his former account.

‘But factious Disputers, saith he, see but on one side. You thought not that your self were all this while proving your selves Schismaticks. Pag. 41, 45. I undertake to prove, that Pastors and People are the constitutive Essentials of a true Church; that Dr. Seaman, Mr. Calamy, Dr. Manton, Mr. Gouge, Dr. Bates, Dr. Jacomb, and abundance more such, with the People sub­ject to them as Pastors, were true Churches: Prove you, if you can, that on Aug. 24. 1662. they were degraded, or their true Churches dissolved, [Who but he would dream of the Dissolution of Churches,’ upon the Death of their Incumbents or Pastors, which is yet more than a Deprivation, a Remove beyond the possibility of Return, &c.] ‘on any reason, which any Churches for 600 years after Christ would own. If not, you seem your self to accuse their Successors of Schism, for drawing away part of the People from them, (meerly by the advantage of having the Temples and Tithes) and so gathering Churches out of true Churches. So ordinary is it for self-esteeming Men to talk to their own Reproach and Condem­nation.]’ [Page 39] Again; Pag. 41.

‘[What Law tieth us to be such Schisma­ticks, as to renounce Communion with all other Churches, ex­cept Parochial and Conformists?]’ ‘[Whose Conscience should sooner accuse him of Schism, a Conformist, that will hold Communion with none but his own Party, but separateth from all other Churches in the Land? or Ours, that resolve to hold Communion seasonably with all true Christian Churches among us, that teach not Heresy, nor preach down Holiness, Love, or Peace, and deny us not their Communion unless we will sin. Let the Impartial judg, Pag. 42. which of us is the Schismatick and Separatist.]’ He is mightily transported with the evidence of this Charge, and therefore we have it over and over. ‘— [As far as I can discern, this Dust of Schism, Pag. 43. which you would cast into other Mens eyes, obligeth you to wink hard, lest it be blown back into your own.]’ Again, ‘[Is it not as easy for us to say, that you have needlesly, and sinfully, and scanda­lously taken our Places, (I mean, as to the Church-relation, and not as to the Temples and Tithes,) and drawn some of our People to Separation from those that were before true Chur­ches. We say not so; but put not your selves on the hard Task of disproving it, if you are wise.]’ That is plainly, ☜ at the least, we think so, and would have the People to believe so of you, and that you are not able to disprove it, and will hazard your Re­putation for Wisdom by attempting it; tho yet we would escape the Odium of down right affirming it. And yet so much is said by this Author this way, that I cannot excuse his [ We say not so] from a direct and known Falshood. ☜ For thus he proceeds to harp still on the same String: Pag. 60. ‘[Do you draw Churches to your selves out of our Churches that were before you, and then charge your Action on us?]’ ‘[Why come you not to the pri­vate Churches among you, that have all this while been kept up? E. Gr. in London; Why may not Dr. Manton, Dr. Annesley, Dr. Jacomb, and abundance such, as fairly charge those that go only to the Temples, for separating from them? They say, they are as true Churches as you. If their not hearing you is Separation, why is not your not hearing of them so? Big words, [Page 40] when Men are got into the Saddle, make not their Cause good.]’ And yet again, ‘[Are you Separatists for not hear­ing them? If not, why are they such for not hearing you?]’ — Now this way of Questioning, Pag. 70. by his own Confession, is but another manner of Saying: For so he takes up his Antagonist; ‘[Nor should you by a Question, saith he, have vented such a Falshood? Pag. 62.’

It is enough to expose these things without a more particular Refutation of them, that we may take notice of the Spirit of the Men. They, alas! are not for big Words, and yet in their low, ☞ calamitous, and persecuted Estate, can swagger after this high and mighty rate. They are the Ecclesia verè sic dicta, the true Churches, we have only the Temples and Tithes: We are Schis­maticks and Separatists from them, (the Sons of yesterday,) and gather Churches out of their true Churches. — And sure they con­ceit, we have as bad Memories as Judgments, when they report themselves in the same condition now, with the honest and loyal-hearted Sons of the Church of England fourteen or fifteen years ago, kept out against all Law and Conscience from their Cures and Livings. — Mr. Baxter, I perceive, hath not profited, as he might have done, by Dr. Pierce's good Admonitions and In­structions, given him above twelve years since, which duly con­sidered, would certainly have superseded all this idle Cant and Expostulation. I will only be his Monitor in a Point or two, and so leave him to con his Lesson better, if he be not now too old, or too proud to learn.

‘I shall desire to know of you, saith the Doctor, who are the Schismaticks and Separatists, Appendix to Mr. Baxter, [...]. 29. p. 211. and so the Breakers of Charity, and Peace, and brotherly Ʋnion? We, who continue and per­severe in the good old Way of the Church of England, in which we were born and baptized, and to which we have vowed a due Conformity and Obedience; or You, and your darling Pres­byterians, who have departed from our Assemblies, and separa­ted your selves from our Communion, receded meanly from your Subscriptions, and bound your selves by an Oath to extirpate your Fathers, who were over you in the Lord, whom [Page 41] you had solemnly promised reverently to obey?]’ And again, ‘[You cannot charge any sort of Men for having separated from you, Ibid. p. 214, &c. without incurring the same Charge for having separated from us. When Mr. Caudry wrote against Independency and gave it the Title of a great Schism, I could not but smile at the Retortion which Dr. Owen very spee­dily and fitly made him. Nay, it is publickly declared, by a great Body of Congregationals, Prefat. p. 13. That they did not break from the Presbyterians, but the Presbyterians rather from them. You are so far from agreeing one with another, that you can never expect to be at Ʋnity with your selves, unless by being reconciled to the Church of England, whose Calamities have obscured, but not destroyed her. The Sin of Schism is contracted, Of Schism, chap. 11. pag. 178, 179. saith the judicious Dr. Hammond, either by some irregularity of Actions contrary to the standing Rule and Canons of this Church, or by diso­bedience to some Commands of Ecclesiastical Superiors. And then, by whom it is contracted, I need not tell you.’ But blessed be God, (as he goes on) ‘the Church of England is not invisible; it is still preserved in Bishops and Presbyters rightly ordained, and Multitudes rightly baptized, none of which have fallen off from their Profession. To your preposte­rous Demands then, Why we separate from you, and refuse to go to your Communion? The first and shortest Answer is this: That we are pas­sively separated, because you actively are Separatists. We, ☜ by remaining as we were, are parted from you; and you, by your violent departure, have made our Difference unavoidable. We are divided by Necessity, and you by Choice: We from you, our Dividers; but you from us, and between your selves: You (like Demas) having forsaken us, and embraced this present World; it is our Lot, (as it was Paul's) to be una­voidably forsaken. When the Times are changed by some, and others are changed by the Times, you must at least excuse (if not commend) us, that we meddle not with those that are given to change. Prov. 24.21. For you to go from us, and then to chide us for being parted, is the greatest Injustice to be imagined, because it requires us to verify the two Extremes of a Contradiction, &c.’

Had these things, offered formerly to our Author's consideration, been digested by him, he had certainly been antidoted, in a great measure, against those odd Prejudices, which do now so exceedingly swell him.

‘[We are told of Schism from the Church of England, Pag. 35. when I would give him all the Money in my Purse, to make me understand what the Church of England is.]’ I know not well here which to admire at more, [ Of the Church of England, & of Schism from the Church of England.] the Query it self, or the Manner of propounding it; both for certain are extreme idle and extravagant. Had this been said in the Times of Defor­mation, when the Face and Appearance of our Church had been obscured [Page 42] by the thick and black Clouds of Persecution, (or by one born and bred up altogether in those times) there might have been some pretence perhaps for it: But since the Return of the Stream, and Tide of things into their ancient Channel, to make this Enquiry, is little other than groping for the Sun at Mid-day. He may publish himself an Episcopal Protestant, and one of the greatest Adversaries to the Papists, as long and as loudly as he please: Here is an evident Discovery, whose Friend he is, and what Side he takes to. — Had he lived in King David's or Solomon's time, or any other religious Prince's, on record in the holy Scriptures, he might have bid as fair to make him understand what the Church of the Jews was. — But who can ever hope to make him understand against his Will? He could have easily enough resolved himself unto a tolerable Satisfaction, had he not design'd to become troublesom. ‘—[I confess easily, saith he, that many Churches, Pag. 37. united under one King, and living in one Kingdom, and having thereby special Opportunity for Synods, and Correspondence, and Concord,’ (he might have added, observing the same Liturgy, agreeing in the same Articles and Profession of Faith, and guided by the same Laws and Canons in their Government and Worship;) ‘may be called one Church, by a Denomination, (1.) accidental, (2.) humane, not used in Scripture; (he should have excepted the Old Testament.)’ ‘And we will not be so quarrelsom, as to avoid that Language, where Men will needs use it.]’ Time was, when a National Church was no such slight matter in the esteem of his Brethren. ‘— [But it is the thing it self, saith he, and not the Name that we enquire of, What is that one essential constitutive Head, which makes the Churches of England to be all one Church, in a proper political sence, as a Governed Society? None question the Civil Head; none question the need of Agreement among all these Churches: But the question is only of the one Ecclesi­astick constitutive Head.]’ Are not our Ecclesiastical Governors as un­questionably known as the Civil? 'Tis difficult therefore to know what he would be at, unless he would have us declare some one Pope over us.

‘[Tell us what you mean by our Schism from the Church of England, saith he; Pag. 38. we divide not our selves from the King or Kingdom, or from the particular Churches, as concordant in any necessary thing.]’ If you divide your selves from the Bishops or Governors of the Church, and op­pose and confront those Ecclesiastical Constitutions, ☞ which are the stand­ing Rules and Measures of the Churches Concord in Doctrine, Discipline, and Worship, and what things are necessary thereunto, you are guilty of this Schism; and so far you divide your selves from the King and King­dom too, as that Government, and those Constitutions, are adopted into the Laws of both.

‘ Pag. 39.[But perhaps, 'tis our Disobedience to the Church, that is our Schism [Page 43] from it. But every one that maketh himself an Ecclesiastical Governor over other Pastors and Churches, is not therefore their rightful Lord. The King we know, and his Officers we know; but we know not all that call themselves our Lords and Masters. Not but that Obedience is the easiest Course of Life to a quiet humble Mind, (as yours, I doubt, is not); but Fidelity to our King commandeth the disowning of Usurpers.]’ The Intimation here is too foul and seditious, that our Lord Bishops are such; none of the King's Officers, but Ʋsurpers; ☜ such whom the King owns not, but they make themselves Ecclesiastical Governors. ‘The self-obtru­ding Prelacy, as he elsewhere hath it.’ ‘— [The King we know, Pag. 114. and his Officers we know; but —]’ This Rhetorick was learned of an evil Spirit, Acts 19.15. — But O the Tenderness and Loyalty of a Presbyterianiz'd Conscience! ‘[Fidelity to their King commandeth them the disowning of Ʋsurpers.]’ Just as formerly, Fidelity to King Charles the First, made them down with the Bishops, and raise and maintain a War, under pretence of evil Counsellors cleaving to Him, &c. — Or ra­ther, as Fidelity to King Charles the Second, made R. B. to disown R. C. Qui dicit quae non debet, necesse est, ut, quae non velit, aliquando audiat.

‘[Where the Parish-Minister is faithful, and the Parish small enough, and near enough to assemble in one Place, Pag. 12. and the People satisfied with the Liturgy; I suppose, the Soberest of the Nonconformists, (for they are not all of a Mind,) will gather no Church out of that Parish.]’ They were mad certainly, should they endeavour what they have no more hopes of, and cast their Nets where they are like to catch nothing. But this yet is the Wisdom only of the soberest of them; and we are left to suppose, that they are not all thus far resolved to be sober and discreet.

‘[He that had rather Ten thousand Persons stay'd idly at home, Pag. 13. or went to Sports or Drinking in Stepney Parish, or Giles Cripplegate, or Sepulchers, or Martin's in the Fields, or Clement-Danes, &c.’ (how shie he is of naming Saint!) ‘than a N. C. should preach to them, I will not foul my Paper by calling him as he deserveth, tho he pretend, that gathering a Church out of a Church is the thing that he opposeth.]’ — These, it seems, are the Godly Party, who would flock to the N. C. in those great Parishes, (for otherwise to what purpose doth he here mention them?) Such, viz. as would otherwise stay idly at home, or betake themselves to Sports or Drinking. And yet, as the N. C. and his Prea­ching possibly may be, not much to be preferred to either. And, if you call the Man that saith so, by no other Name than he deserves, you need not fear the fouling of your Paper by it; tho that be a thing too, I per­ceive, you are not always so squeamish at.

‘[What if any Number of Persons, as good as you, Pag. 14, 15. should think that the Liturgy is guilty of all the Disorders and Defects which once were [Page 44] charged on it, and of some Doctrinal Corruptions since? And what if they think, that the Parish Churches are void of Christ's true Discipline, and are under an Alien, one which they judg unlawful? What if they yet say, that your Churches may be true Churches?]’

Truly we should look upon them as Men of crazy Judgments, and ex­orbitant Ʋnderstandings, and watch over them, and beware of them, (with so much the more diligence for their Number sake) as Enemies, that would undoubtedly, upon the first opportunity offer'd, down with that which they charge with so much Guilt, and eject those whom they adjudg Aliens, and Ʋnlawful; to advance, as they sometimes speak, a pure Worship, and the Scepter of Christ in their own hands.

‘ Pag. 15.— [And if withal you say, that you refuse them, and they refuse not you; You will not give them the Lord's Supper, unless they take it kneeling, (which I think they may do, but they think otherwise.) You will not baptize their Children, without the transient Image of the Cross, as a dedicating Sign. —]’ This is wholly levell'd at the Law, requiring those things in common from them and us, which hath also as charitably provided for the explication of them, so far as might satisfy the most tender Consciences, were not some Men ambitious of keeping up Scruples, by putting such Notions into their Heads, of sacramental and dedicating Signs, which otherwise they would never think of; and when they hear, understand as little but the Bug-bear Sound only. And if after all this, People will be contentious, we have no such Custom, nor the Churches of Christ. They may be all admitted, if they please, upon the same equal terms, as their Christian Neighbours are.

‘ Ibid.[But in this last Case, I suppose, the most of the N. C. that live in Country-Parishes, which have good Ministers of their own, will not call themselves a distinct Church (totally) but will hold their Meetings, as Chappel-Meetings are held.]’ This Notion of Chappels he is much taken with. [ 'Chappels subordinate to the Parish-Church,] Which we also should like the better, Pag. 27, 30. were we once well secured of that Subordination. But this, I conceive, is chiefly designed to wind themselves by degrrees into the established Church. ‘[Suppose your selves, saith he, as Chappel-Curates, under the Parish-Ministers, Pag. 91. and so in Concord perform your Work.]’ This were something indeed, could we reconcile it with what he observes in another place. Pag. 71. ‘— [I doubt the Separation is in this, that the tole­rated Minister will not be your Curate. But remember, that some are Presbyterians, and therefore for Parity of Ministers; and I, and many others, are so much for Episcopacy, (it must be then surely in your selves) that we would not have Prelatical Jurisdiction given to those Parish-Priests, who themselves are against Presbyters,’ (Elegant! Priests against Presbyters,) 'and for Prelacy.] Very good! Let us be then as we are.

[Page 45] ‘[Perhaps some N C. own Administrations may be as defective as the Liturgy.]’ How wary we are! Pag. 16. Pag. 17. ‘— Some N. C. may be as de­fective,’ — perhaps, — ‘Yet they prefer their own Manner of worship­ping God, as better in their Opinion than the Liturgy, and therefore to be chosen, when they may chuse.]’ Quisque sibi suffenus. ☜ But let the People note well, That is not always better in it self, which the N. C. in their own Opinion prefer as such.

‘— [They are driven from the Parish-Ministry against their Wills, Ibid. and had far rather hold their ancient Stations.]’ That is, the Temples and Tithes; for otherwise, as we have heard already from him, the Church-Relation still continues. ‘— [They will thankfully return to them, whenever they have leave.]’ Namely, upon their own Terms and Conditions; and so we easily believe them. ‘— [And do earnestly pray, that these Seemings and Shews of Separation may cease, the occasion of them being taken away.]’ That is, either the Law, or their Preju­dice and Obstinacy. This different Sence of the Occasion divides us in our Prayers; we are for the latter, they for the former Acceptation. Pag. 20. — But he doth ingenuously acknowledg, after all, Seemings and Shews of Separation in their Practice. Oh! that they were but more tender in a­voiding this appearance of Evil!

And how great the Evils are justly to be feared, [ The great E­vils of gather­ing into dis­tinct and sepa­rate Churches] by their gathering into distinct and separate Churches, he is very sensible; for he gives us a good account of them in six Particulars, worthy to be thought upon; and therefore I will repeat them here after him.

‘1. The exasperating the Minds of Persons, Pag. 19, 20. ☜ for Number or Quality considerable; and so alienating them from their Brethren, and hindring their Good.’

‘2. And thereby weakning the Protestant Interest, in a time which re­quireth our greatest Concord.’

‘3. And setting of Parties against Parties, and Churches against Chur­ches, and turning Religion into Contentions, and mutual Oppositions.’

‘4. And the countenancing of unlawful Separations, which will all shel­ter themselves under such Examples: And the Dividers will not see the different Principles on which we go, whilst our Practice seemeth to be the same.’

‘5. And so it may be injurious to future Ages, by seeming to give them Presidents for their unlawful Separations.’

‘6. And it is not the least evil Consequent, That we shall cherish, not only the Error of those, that think worse of the Parish-Worship and Assemblies than there is cause; but we shall also accidentally nourish [Page 46] their Pride, who will think themselves an holier People, because they er­roneously censure the Persons and Practices of others.]’

God keep these Considerations warm upon their Hearts! And then, no doubt, they will find these evil Effects or Consequences much more in Number, Weight and Certainty, than any Benefits to be ballanced against them.

☞But may any one besides Mr. B. be allowed to say thus much? How angry is he for anothers reporting in a few other words, what himself hath confessed in the fourth Particular before recited; see with what a passionate Preface he quotes them: ‘[But my expectation of Modesty, I see, Pag. 53. by the following words, needs a Pardon.’ Consider, I beseech you, how like Independent Apes, your new Congregations will make you look. —]

In the Author himself the Words are thus: ‘[Consider, I beseech you, Tolerat. not to be abused, p. 20. and see before hand, how like to Independent Apes, ( pardon the Expression) your new Congregations will make you look.]’ But instead of pardoning the Expression, such is his good Nature, he lays on un­mercifully for it. ☞ Pag. 53. ‘[That is to say, Come N. C. if you will not be beaten from your Master's Work, we will try whether we can scoff and scorn you out of it: If that will not do, we will pretend Christ's Name and Authority forbidding you. For as Christ, Mat. 4. so you, must encounter a threefold Temptation. But we take pleasure in In­firmities, and can bear to be made as the Off-scouring of all things, remem­bring who was cloathed with Purple, and then mock'd, as being like a King.]’ All this Vent but on the warning of them against that Symbo­lizing with the Independents, which he himself also reckons up, as a great Evil attending their withdrawing into separate Churches. So that if we make any Sence of what he saith here, to ape or imitate the Indepen­dents or Separatists, is to be made in his Opinion, the Off-scouring of all things, &c. Were it not seasonable therefore to immind him upon this of his own words elsewhere to that Author: Pag. 29. ‘[You understand nei­ther the Men you talk of, nor their Cause They take not the Inde­pendent Assemblies to be the Tents of Enemies: they leave Terms of Enmity among Brethren, to those that have Enmity in their Hearts.]’ And yet, alas! how unpardonable a Crime is it to suppose and repre­sent them, as Imitators of these dear Brethren! It were well if Mr. B. did not take pleasure in such Infirmities as these are.

Pag 20. [ On which side the Cure of our Di [...]is. chiefly lies.] ‘[The prime great Obligation for the Cure of all this, doth lie upon some of the Conforming Side.]’ How prone are we to excuse our selves, and shift off Duty and Obligation to other Men! ‘[It were easy for them not to silence Christ's Ministers, that are as wise and as good as [Page 47] themselves.]’ The Aim is here manifestly against the Law and Bishops; and the silenced Ministers are all voiced up for the Ministers of Christ, and as wise and good as the best of them that silence them. — This we call Mortification, Self-denial, Humility, and Modesty.

‘[It were easy for them, not to punish a godly Person so heavily as as an Excommunication comes to, Ibid. & p. 2 [...]. for the Weakness of scrupling a Sa­crament Gesture; and not to punish their Children with being unchrist­ned, or themselves with Excommunication, who think the dedicating Image of the Cross unlawful, or think it their own Duty to enter their own Children into Covenant with God, rather than God-Fathers, that have no propriety in them, and they are sure never intend to take them for their own, or use them as they covenant to do.]’ It were easy for you, Sir, not to slander the Government with such like Imputations. It were easy for you to make a fairer Construction, ☜ both of our Constituti­ons and Usages. When did you know any godly Person excommunica­ted for meer Weakness and Thoughts? It were easy for you to forbear that invidious Phrase, the dedicating Image of the Cross, and such like, which you too frequently abound with, when our Liturgy hath no such Scare­crow word in it. It were easy for you not to have said, you are sure of what you know nothing of, viz. the Intentions of God-Fathers at the Font, &c.

But after all this, speak out the N. C. for your selves: Is here all you are offended at? Will it fully satisfy you, ☜ if the Bishops silence not the Ministers of Christ, that are as wise and as good as themselves? And, if you shall not be excommunicated for the weakness of scrupling a Sacrament-Gesture, or thinking the Sign of the Cross unlawful, nor your Children unchristned upon this Score, (tho in truth they are all christned, before signed,) and you your selves permitted to enter your own Children into Covenant with God? Will you submit heartily to all the rest, if kneeling at the Communion, the Cross at Baptism, and God-Fathers be remitted to you? Subscribe honestly, and declare you will stand to it. — But alas! 'tis in vain, I fear, to talk of Condescensions. We have been too much fool'd already with these Pretences, to be confident that no­thing else sticks with you. You are a craving Generation; and the Con­descension of your Governors in two or three Points may but open your Mouths wider to ask more. They will gain, in all probability, as little as the last King of blessed memory did, by all his gracious Condescensi­ons; and the Issue is like to be their own Ruine, as it was his; the only difference this, that their condition will be the less pitied, for loving Danger, and despising the Warnings given them of it.

‘If on such occasions true godly Christians are cast out of their Parish-Church, whether they err or not, Pag. 21. all Ministers are neither obliged nor [Page 48] allowed to desert them, and so to add Cruelty and Affliction to the Af­flicted. ]’ In the Case of Excommunications, Sir, it would better be­come you to say to those in Authority, as you do well in another place: ‘[We leave your own Works to your own Wisdom; [...]ag. 65. other Mens Actions are not ours.]’ But yet remember, there are those among the Confor­mists, that have compassion for the Afflicted, no less than you: And upon this Supposal too, you are to congregate none but our Excommu­nicates, and those among them who are truly godly Christians, and those cast out of their Parish-Churches, on such occasions as before were speci­fied: And then, I conjecture, your Meetings will not be much thronged.

Pag. 21. ‘[They that think they answer all, by saying, those Peoples Scruples are but Errors, do but (1.) shew their Self-esteem, who can call that Error, which they have said so little to prove to be so (in some of their Instances). (2) And he talketh neither like a Pastor, nor a Christian, nor a Man, that thinketh all that err should be cast out off the Church.]’

☞He is yet to seek, I believe, for that Pastor, Christian, or Man, that so talketh. — But is it Self-esteem at this time of day in the Christian Church, to call these Peoples Scruples Errors? And hath there not enough been said by our Judicious Writers, Whitgift, Andrews, Morton, Hooker, Paybody, Sanderson, and others, (to name none who are now living,) to prove them so? What will some Men think enough? — But how should we have heard of it, if we had called them false Conceits, paultry Principles, and Perverseness, as we find some of the like Principles, that have no less to be said for them, deservedly censured in this Book? By name, Pag. 96, 97. The Ʋnlawfulness of all Book-prayers, or all imposed: Placing Religion in being cross to the rest of the Congregation, in not standing up at the Creed and Hymns, &c. But, I beseech you, Sir, are you the only Man that may speak sharply against the Humors and Weakness of Religious Peo­ple? Pag. 126. Or are you the sole Demonstrator of those Mistakes which you inveigh against? Or have you the Monopoly of Names and Censures? Abate but a little of that great and ungrounded Esteem you have of your self, and you will soon perceive it, not to be Self-esteem in others, to call those often baffled Scruples, Errors at least, if no worse. The truth is, you would be well advised, to spend that time (I will not say, as some have done, in your Greek Grammar, but) in practical Meditations, wherein lies your chiefest excellency, that you waste in these crude Scrib­lings, which you have scarce the Patience your self to read over, and correct, before you send to the Press.

‘[As the Weakness of the People enclineth them to causeless Separa­tions and Disjunctions; Pag. 23. so the doleful Pride and Selfishness of the carnal [Page 49] Part of the Clergy, hath in most Ages made them too impatient with the peoples Weakness, and make such a Noise and Stir in the World, if a few do but draw from their Communion, as if all that disowned them, disowned Christ; and all, because Pride would make every Man a God to the World.]’ For Instance sake, when the Assembly at Westminster were so exasperated at the Five Dissenters, and the City-Ministers exclaimed so zealously, both from Press and Pulpit, against the Independents; who were then the carnal Part of the Clergy? Who, by these measures, guilty of doleful Pride and Selfishness? Which, where-ever found, deserve a Condemnation.

‘[If there be any such conformable Clergy-Men, Pag. 25, 26. as first will do all they can to silence and eject us, and forbid us to preach the Gospel of Salvation; and then will do all they can, to hinder our Restauration, and to keep us silent: And lastly, when his Majesty's Prudence and Clemency giveth us Liberty to preach, when they can no longer hinder us by Force, would stroke us into Silence, and Neglect of our Office, by a few such silly and confident Reasonings, as this Author useth. — I will not offend the Readers ears, by giving them the Name that I think they deserve, but wish them to read, 1 Thess. 2.15, 16. and to tell them, (by what Names or Titles soever they be distinguished,) that I, that am a dying Man, would be loth to stand in their Case before God; and that, if they and I were well agreed, that there is indeed a God, a Christ, a Heaven, and a Hell, I think, we should be easilier agreed in all the rest of our Differences. Some Teachers need these plain Admo­nitions.’

You of the Conformable Clergy, now look to your selves; here is a Siquis you are nearly concerned in. If there be any such among you, ☜ as do all you can, in your respective Places, (1.) To silence and eject the N. C. who will not submit to the common Orders of Publick Discipline, but revile them; and forbid them upon this account to preach the Gospel of Salvation, who have sometimes preached Sedition, Rebellion, or Schism, instead of it; and, 'tis to be feared, upon an opportunity may do so a­gain. And then, (2.) upon the same Score, do hinder their Restauration, without they change, or renounce their former Principles, which they refuse to do, and keep them silent still, continuing in the same Grounds, for which they were at first legally silenced. And then, (3.) persuade them, by Presbyterian Motives and Reasonings, heretofore avouched openly by themselves, which was the rebuked Author's Scope and Drift) not to take the Liberty of running into Separations. Whosoever you are, I say, and by what Names or Titles soever distinguished, (whether Arch-Bishops, or Bishops, Priests or Deacons,) you deserve a Name too ugly and abomi­nable to be mentioned; and were it not for fouling of Paper, or offen­ding [Page 50] the Readers ears, you should hear it too. However, I will give it you, tho not in words at length, yet in Figures, which sure you have Learning enough to uncipher, if you have but Grace to use it. Pray, pe­ruse that Text, The same Text we may find in the Papers de­livered from the N. C. Com­missioners, 1661. p. 108. with many o­ther Passages of like nature with this Trea­tise. 1 Thess. 2.15, 16. Who both killed the Lord Jesus, and their own Prophets, and have persecuted us, [even us the Apostles], and they please not God, and are contrary to all Men; forbidding us, [even us Apostles] to speak to the Gentiles, (to whom Christ himself hath sent us for their Conversion) that they might be saved: To fill up their Sins always, for the Wrath of God is come upon them to the uttermost. Which Text is so exceeding pat and proper to the present Case between you and us, that, lest you should not have your Bibles by you, I have taken care to prefix a good part of the Words (to leave you the more without excuse) in my very Title-page. And in short, that you may from hence be able to spell your own Name, it amounts to this: Ye are very Jews, persecu­ting Jews, ☞ such as crucified Christ Jesus, slew their own Prophets, and now forbid and restrain us the Apostles of Christ, sent forth to save such Heathens as y [...]ur Followers are: Nay, I fear, you are not so good as those Jews, for there was some Religion yet in them, but you are a Pack of Atheists or Infidels. — That is the English of what follows: ‘[If they and I were well agreed, that there is a God, a Christ, an Heaven, and an Hell.’ — And to a like purpose elsewhere: Pag. 57. ‘Alas! what thoughts have those Men of Souls, of Sin, of Holiness, of Repentance, and of their own Sufficiency and Labours!]’ Go ye now, and chew upon this in private ▪

Sometimes he parallels the N. C. Ministers Case, with the Loyal Clergy, ejected without and against Law in the Times of Rebellion; but here, and in other Places, he rises higher, and represents them to us, as the very Apostles, sent immediatly by Christ, persecuted and silenced by us, as so many cursed Jews or Heathens: For which, he likewise tells us, the Day of our Desolation is approaching, and Wrath from God coming upon us to the utter­most.

Such is the Truth and Modesty of the Man, that will yet presume no higher, pag. 118. than to lay himself at the Conformists Feet, and (under the sweet and affectionate Appellation of Fathers and Brethren) humbly beseech and petition them.

But, to do him right, I must also tell you, that he is not always thus transported, and in his Altitudes. In his lucid Intervals he is far more discreet and moderate, and in an obliging manner acts the Advocate for us, against the more Fanatick Objectors. Thus in his Cure of Church-Di­visions:

‘ Cure of Church Divis. p. 259, 260.[ Object. It is one thing to persecute for particular Opinions and Inte­rests, as almost all Parties have sometimes done; and another thing, to persecute for Godliness it self.’

[Page 51] ‘ Ans. I confess, it is, and the difference between these two is very great. But, I pray you, consider; First, they are very few, perhaps none at all, that you separate from, that ever persecuted you any way at all, nor can you prove, that ever they so much as allow'd of it. Se­condly, That they, whom you and I do suffer by, do not believe that they persecute us for Godliness, but think, that here the Case is more defensible than yours was; for you had no just Authority over us. When the Anabaptists did pull down the Ministers, ☜ they pulled down the Magi­strates too;]’ And when the Presbyterians, and other Nonconformists, outed the Bishops, they rebell'd against the King too. ‘[And therefore it was a Persecution of Equals without Authority: But those that we Mi­nisters suffer by now, are our lawful Rulers, (pray, remember that, no Ʋsurpers,) who have made-Laws to subscribe, and say, and swear, and do the things which we do not. And therefore they think, that we suf­fer but for a different Opinion, joined with Disobedience. 'Tis not all Men whom they forbid to preach, but only those who dissent, and do not obey them: 'Tis not all Men that are godly, whom they imprison, but those that meet to worship God, in a Way and Manner differing from theirs, and forbidden by them. So that how can you say, that this is not for differing Opinions?’

‘ Object. But we forbid them not to hold their own Church-Communion: Tho we separate from them, we never denied them the Liberty of their Consciences.’

‘ Ans. Some of your Judgment denied many of them much of that Liberty, which consisteth in worshipping of God in their own way, when you were in Power. But, suppose they had not, it is but another Way of Ʋncharitableness; the Vice expressed seemeth to be the same, if you condemn them as unfit for Christian Communion, and therefore you exclude them from yours; and you take their Communion among themselves, to be but a Profanation of holy things, which maketh them the more impious, and you the more odious: And you tolerate it in them, as you tolerate Mens Folly and Madness, or Leprosy, or Plague, because you cannot cure it. And, I pray you, judg, if there be any more Christian Love in this kind of Dealing, than there is in that which you call Persecution.]’ We are beholden to him for this kind Apology.

But can any, amongst the most bitter Separatists, call us worse than he hath done, by Interpretation at least, in the Section we have perused before? Who would ever think, that he had elsewhere said of the Learned, zealous, high Conformists, and that in this very Treatise, that, Pag. 119. ‘[They are not, by any sober Man, to be accused of doing, either they knew not what, or what they did not suppose was good, and would countervail all that it should cost to procure it]?’ If such are not to [Page 52] be accused by any sober Man, we may appeal to him as Witness, that he must needs be mad with Passion and Prejudice, that rails upon them in the maner even now express'd. O! that he were once so happy, as to recon­cile the Differences, and cure the Divisions, between Himself and sober Mr. Baxter.

‘ Pag. 28. [ Presbyterian Resolutions.]1. I believe the Presbyterians will join with the Independents, not as a Sect, as you call them, but in all that they think good and lawful.]’ 'Tis not long since the Presbyterians call'd them a Sect too, and their Way Schism, Letter of L [...]n. Mini [...]. to the Assembly, Jan. 1. 1645. a Schism, the Toleration whereof they judg'd repugnant utterly to their Solemn League and Covenant. And they agree now, 'tis like, just as they did before, that is, against the present Establishment.

‘2. That they will exercise their Ministry, as they are by Covenant en­gaged, for Christ and Mens Souls.’

['As they are by Covenant engaged,] That just now mentioned, a Testimonial of the taking whereof was required from every one that addressed himself to the Presbytery for Ordination. See their Form of C [...]rch-Go­vernment, p 20 And of which Mr. Case said, ‘The Waters of this Covenant have been a notable Purgation to the Rebels. Quarrel of the Covenant, Serm. 2. pag. 65, 66. — It hath been a Shibboleth to discover them, and a Sword in the hand of the Angel of the Covenant, to chase or slay them. The mighty Armies of Malignants have not been able to stand before it: The Walls of Jericho have fallen flat before it. The Dagon of the Bishops Service Book brake its Neck before this Ark of the Covenant. Prelacy and Prerogative have bowed down, and given up the Ghost at its Feet.’ — And again: Ibid. p. 62. ‘I am humbly confident, that the same Shores shall not bound this Covenant, which bound the two covenanting Nations; but, as it is said of the Gospel, so will it be verified of this Gospel-Covenant: The sound thereof will go into all the Earth, and the Words of it to the ends of the World, Rom. 10.18.’

‘3. They will worship God with the Sect of the Diocesan Prelatists in the Parish-Churches also, Pag. 29. as far as will stand with the due exercise of their proper Ministry.]’ That is, till, according to their Covenant, they can root them out; which that they may effect the more success­fully, the Independents now are not a Sect, but Brotherhood, — No; 'tis the Sect of the Diocesan Prelatists. — Divine Mr. Herbert, in his Poem of the British Church, (who very well understood what was meant by it) gives her this deserved Commendation above all others, that she sits in the Place of Vertue, betweeen Extremes on either hand: ‘ The Mean thy Praise and Glory is.’ But here is one that rudely and insolently thrusts her out, to step himself into her Room; and justles her, first to one Extreme, and then to another, before to Church-Tyranny, and now to Schism.

[Page 53] ‘O the Confidence of this Adviser in his own Understanding, Pag. 29. that dare say, [ Mr. B's su­percilious Con­tempt of his Adversaries.] he is sure the Presbyterians have no reason to engage in a way of Publick Worship, contra-distinct to the Parochial Congregations!]’ Leaving the Adviser to his own Vindication, I will only take occasion here to note out some of the passionate Exclamations, and scornful Vilifica­tions of the Answerer, that we may see at one view, how able he is at this sort of Rhetorick. ['O the Confidence of this Adviser in his own Ʋnder­standing!] This is one of the modester Sort. Pag. 25. ‘[Such silly and confident Reasonings, as this Author useth.] That we had before.’ ‘[Alas! poor England! whose Teachers talk confidently at this rate.] Alas! Pag. 44. for the People, that cannot try Sence from Nonsence! Pag. 61. Pag. 60. with what Stuff will such Men carry them away?]’ ‘[Some Men can triumph in such Reasonings for themselves, as would make another sick to read them.]’ ['He will bring us into Ʋtopia, Morus invented it.] And again: Pag. 48, 50. ‘[If we must follow you into Ʋtopia or Moria.]’ Here is a childish Clench, and somewhat else; [...], Mat. 5.22. — ‘[Such Confi­dence upon such insignificant Reasonings, Pag. 57. is a great dishonour to the Wit and Humility of the Author. Pag. 61.]’ ‘[His next Section is as meer delusion as any of the rest.]’ ['What doth this Man, but talk confusedly?] ‘[Look up, Man, without Blushing.]’ ‘[Sir, villify not the Wits of those Clergy-Men, Pag. 62. that chiefly contributed to our —]’ ‘[ Honour their Ʋnderstandings more.]’ ‘[His pitiful Objection is but a contemptible sporting of himself at the Game he is best skill'd at, objecting nothing, Pag. 48. that he may seem to answer it with something.]’ ['O for Modesty!] ‘[With full Sail of Self-conceitedness, he next comes upon us. Pag. 54. Pag. 43.]’ ‘[His next hath no bounds, and grieveth me to read it. O Posterity, how will you know what to believe!]’ ‘[He addeth old Speeches against Toleration, Pag 62. wherein we lament his want of common Sence or Modesty.]’ &c. — What a Fountain of Virulency is there within, Pag. 65 which sends forth so many Streams of contemptuous and provoking Language, against a learned, charitable, moderate, meek, and ingenuous Writer?

‘Is the exercising of a Worship and Discipline, [ Of N.C. boa­sted Reasons.] more agreeable to God's Word than yours, (we are ready to give you the Proof, when we have leave,) no reason.’ ‘— Had we had leave to have confuted the silly Reasonings of Mr. Fulwood, and some other such Pamphleteers, Pag. 30. produced against the N.C. we had long ago shew'd you Cause to repress such Self-esteem. —]’ ‘[He knoweth, Pag. 31. Pag. 32. that we must not give him our Rea­sons against Conformity. He cannot but know, that many that con­form not in all the Matters of Subscriptions, Declarations, Oaths, Discipline, &c. (not meddling with other Mens Consciences) do think [Page 54] it would be in them a Compositi [...]n of such hainous Crimes as they forbear to name them for fear of seeming to be accusers of others, and to be unpeaceable. And if he think that such Toyes as Mr Fulwood, Mr Stilemans, and Mr Hinkleys &c. should satisfy them, he thinks Contemptibly of their under­standings; And he that upon such poor Temptations as these, will yield to what their Consciences fear, can scarse tell what he may yield to before he dyeth. Let him procure us Leave but to publish our Reasons against Conformity; and then let him tell us that we were better Conform when he hath Answer'd them. It is easy to talk, when none must Confute him, and to brave it out against one whose Tongue is tyed.]’ Again — ‘[The Love of Peace, Pag. 43. and the fear of frighting any further from Parish-Communion than I desire, do oblige me to forbear so much as to describe or name the additional Conformity, and that Sin which N. C. fear and flie from, which maketh it harder for us that desire it, to draw many good People to Communion with Conformists than it was of Old. But, when both Law and Love of Peace and Concord forbid us so much as to name the causes, it is disingenuous for the Culpable to take that ad­vantage against us, and to force us to do that which they themselves can­not bear.]’

☞Good man! How scrupulous and carefull he is to do nothing without Leave! Not to Print a Book without a Licence, or Imprimatur, from Authority! How he fears and trembles to be an accuser of the Conformists, or frighten others from their Communion, or seem unpeaceable! How powerful is the sence of the Law, and the love of Concord in him, so that he dare not so much as name the Composition of those hainous Crimes which the N. C. Con­science dreads in the point of Conformity! — And yet, notwithstanding this profession of Tenderness and Conscience, and civility in the case, we have them over and over named and pointed to. ‘— [It is no less, (as we heard before) than (1) Horrid Sacriledge, Pag. 25. (2) Perfidious Covenant-breaking, (3) Disobedience to God (4) Cruelty to Souls, and (5) Ʋnthankfulness for great Mer­cies, if any of us shall desert our undertaken offices.]’ And again, elss where — ‘[What if a tolerated Presbyterian should read the Common Prayer in his Church; Pag. 71. and use all your Ceremonies, though he fear Perjury and Lying, and Violating his Baptismal Vow?]’ Have we not here enough of that Composition of Crimes which you N. C. fear? — But, if there be not, you suppose us in another place to know well enough without your telling. ‘[We confess that we do not actually obey the Civil unquestionable Power in every particular about God's Worship, Pag. 39. which hath been com­manded us. I need not tell you why.]’ — O but the Additional Confor­mity! that you dread so much as to point at. What then is the meaning of [' Doctrinal Corruptions] p. 15. and ['The New Doctrine about Infants brought into the New Rubrick.] p 45. I appeal to the Masters of Ingenuity ▪ [Page 55] whether this be not the worst and most emphatical way of hinting and ex­posing to the People, when you pretend a thing so Enormous, that you fear the very naming of it. — But then, what must we say of this, after you have named it over and over? — after your Reasons publiquely given in your Due Account, as you call it, to the Kings most Excellent Majesty, 1661. — After the Survey of the Grand Case of the present Ministry, 1663 — After many Other unlicensed Pamphlets and Sermons? — This, Sir, is Ʋnpardonable.

Yet we cannot blame your Policy, who would be thought still to have somewhat more to say for your selves than hath hitherto been offered. This we are sufficiently assured of, that No man, ☜ heartily reconciled to the Antient Establishments of the Church of England since the Reformation, would boggle, as you do, at the present Conformity; there being Nothing new required, but what was wholly occasion'd by the insincerity of some in their former Conformities, and the villany of others in Covenanting against, [ex malis mo­ribus bonae leges.] Pref: to Cure of Ch. Divis. and casting down the former Establish­ments. And let me freely tell you Sir, (what you have, said your self some­time to other Separatists) ‘[Read but the writings against the Separatists of those times, and you may learn, that our Light is not greater but less than theirs, and that we see not farther into that cause than they did, and the Change of times doth not change the Truth, nor will warrant us to change our Religion.]’

‘— [He that saith our Preaching is Evil, Pag. 32. may tempt men to think that the Gospel, which we Preach, is Evil; or that Infidelity, Atheism, Sen­suality and Wickedness which we preach against, is good or harmless.— If you turn to them that Calumniate us of Preaching Error or Sedition, the Law is open. Our Writings and Doctrine are easily tryed. If we say Evil, bear Witness of the Evil.]’

Blame us not then for using, upon occasion, this Liberty and Freedom, ☜ which you invite us to, and stand in some need of, whilst you remain so securely Confident of your own Innocencies. — Too much Evil hath been said and Printed — And some Witness hath been born of it too, in the Rebels Plea, the Evangelium Armatum, the Bishop of Worcesters Letter &c. — And somewhat is added farther for the satisfaction of your desires here, in these Reflections, which I have not yet done with.

‘[The Presbyterians distinguish between a Parish-Church that imposeth nothing on the Ministers or people that God forbids, and one that doth. Pag. 34.— And between a Parish-Church that is reformable in that which notorious­ly needeth Reformation, and one that Solemnly covenanteth against Reforma­tion.]’ The intimation here is, that our Parish-Churches impose on the Mi­nisters or People, what God forbids, ☜ and do solemnly Covenant against Reforma­tion even in that which notoriously needeth it. — And this he often glanceth at. ‘— [For my self, I have long been of Opinion, which one day you will pardon, that Perjury, Perfidiousness, and Persecution, Pag. 74. Proud contending who [Page 56] shall be greatest, and Covenanting never in certain points to obey Christ against the World and the Flesh, is not the way of God.]’ And again, speaking to some of the Conformists, Pag. 132. whom he calls Godly and sober. ‘[Plain dealing is not the Sign of Enmity but Love. I must tell you, that we cannot but think that you need Repentance, Great Repentance for Sinning more, and that by Publique, Deliberate, chosen, Covenanted, ministerial Sin, Protesting against Repentance.]’ This is plain enough, and the Charge high and home. Covenanting, Solemnly Covenanting against Reformation; and that not for a time only, but for ever; nor in some one thing but several. ['Never in certain points to obey Christ a­gainst the World and Flesh, and this Ministerially, Publiquely, Deliberately, upon Choice, and this besides other horrid Sins of Perjury, Perfideousness, Per­secution, and Proud contending who shall be greatest, adding that unto all, which makes them most unpardonable, ['Protesting against Repentance.] There had need be good proof giv'n of this Accusation, whereof yet none is offered, or we must record the Accuser for a shameless Slanderer, and admonish him, in his own words, to ['Repent of such Calumnies, and not study to aggra­vate his fault by Excuses. Pag. 64. — And, after all this, we must still believe, that he loves us and spares us, and is extremly loth to say what evil he knows by us, Pag, 43. Pag. 76. Pag. 32. unwilling to frighten others from our Parish-communions, and loth to provoke us more then needs, or to meddle with our Consciences. Is not here a Compositian of hainous crimes, sufficient enough to scare men from our Commu­nion? Is not here enough to brand us for a sort of the most flagitiously wicked wretches under Heaven? For who can lay on greater loads of aggravation? And that Preaching, which can reconcile such Immoralities as these, with the attributes of Godly and Sober, dishonours Christianity, and debauches the World.

‘[He, that is fallen under such Drunken Readers, as I was bred un­der in my youth, [of Drunken Readers] Pag. 44. that were Drunk many times ofter then they Preached (I am ready to prove it, for they never Preached, but were Drunk-oft) This poor man and his Family must venture their Souls on this sottish Drunkards conduct, because it is a True Church. What a trick hath the Devil found, to bind men to constancie in his service, so it be done in a True Church?]’

Bating the spitefulness of the Reflection, and subtilty of the Demonstration, ['Many times oftner Drunk than they Preached, for they never Preached.] The Church of England, Sir hath better provided for all her Children in the necessaries to Salvation, than to leave them barely to the private Discretion or con­duct of the Best, much less of sottish Drunkards. And, if any such there be, it were a greater charity to the Publick to complain of them to those, ☞ unto whom it belongs to admonish, suspend and remove them, than propagate idle stories as the manner is, from hand to hand, to the prejudice even of the innocent. But as there are more ways of Preaching in a true sense, than that which is [Page 57] vulgarly cried up for such; so there are more ways also of being drunk, than those two common ones, by Wine and strong Drink, Isa. 29.9. We could easily tell you of Men drunk with Passion, and Self-conceit, and Error, and a Spirit of Giddiness. Mr. B. can tell you at another time, That certainly Pride is a greater Sin than Whoredom or Drunkenness, &c. Gild. Salvian. p. 179. And Dr. Pierce hath formerly recommended this useful Remark to your Consideration: ‘[Many are no Drunkards, Ans. to Mr. B. chap. 6. §. 13. p, 152. who are yet more scanda­lous than if they were. The Devil himself is no Drunkard, but he is proud, and envious, and hypocritical, rebellious, sacrilegious, and many other ways worse than a common Drunkard: His frequenting the Church, and transforming himself into an Angel of Light, appearing like a Saint, and putting on Godliness for a Disguise, doth make him much more scandalous, (in the true importance of the word) than he could possibly be, if he could be drunk. And altho a Drunkard is so detestable a thing, as not to deserve a Toleration in the meanest of the People, much less Impunity or Connivance in any Priest; yet I would not have him punished more for his Judgment than his Life, (as I can prove many have been:) because a Drunkard may be Orthodox, and a dry Man may be an Heretick; a Drunkard may be loyal to God's Anoin­ted, whilst one, who never was drunk, may be a Rebel. Nor can I think it praise-worthy, Ad Rempublicam perdendam, aut Ecclesiam, sobrium accedere.]’

‘— [Tho we differ not at all from the Doctrine of the Church of England, Pag. 45. [ Of the N. C. difference from the Doctrine of the Church of England.] till the new Doctrine about Infants was brought into the new Rubrick, yet it is not in minutioribus, that we differ from the Conformists: Gather from it what you can. God knoweth, we think, the Matters in difference, very far from things indifferent.]’

‘— [We differ not at all from the Doctrine of the Church of England.]’ What, not at all from Artic. XX, where it is declared, That the Church hath Power to decree Rites and Ceremonies. See the XXXIX Articles. Not at all from Artic. XXXIII, where it is declared, That that Person, who, by open Denunciation of the Church, is rightly cut off from the Ʋnity of the Church, and excommunicated, ought to be taken of the whole multitude of the Faithful, as an Heathen and Publican, until he be openly reconciled by Penance, and re­ceived into the Church by a Judg that hath Authority thereto? Not at all from Artic. XXXIV, where it is declared, That whosoever, through his private Judgment, wittingly and purposely, doth openly break the Traditions and Cere­monies of the Church, which be not repugnant to the Word of God, and be or­dained and approved by common Authority, ought to be rebuked openly, that others may fear to do the like, as he that offendeth against the common Order of the Church, and hurteth the Authority of the Magistrate, and woundeth the Con­sciences [Page 58] of weak Brethren?] Not at all from Artic. XXXVI, where it is declared, That the Book of Consecration of Arch-bishops and Bishops, and or­daining of Priests and Deacons, — doth contain all things necessary to such a Consecration and Ordaining; neither hath it any thing, which is of it self super­stitious or ungodly?] And are not these, part of the professed Doctrine of the Church of England? But why chatechize I you thus far, when you have before profess'd your Ignorance, what is meant by the Church of England? How then can you tell, what the Doctrine of that Church is, and whether or no, or in what you agree and differ with it?

‘— [Till the new Doctrine about Infants was brought into the new Rubrick. ☞]’ If you differ not at all from the old Doctrine of the old Rubrick, as you would seem to tell us, there needs no question about the new; for let us view them well together.

The Old Rubrick thus: ‘That no Man shall think, that any Detriment shall come to Children, by de­ferring of their Confirmation: he shall know for a Truth, that it is cer­tain by God's Word, that Children, being baptized, have all things necessary for their Salvation, and be undoubtedly saved.’

The New more shortly, thus: ‘It is certain by God's Word, that Children which are baptized, dying before they commit actual Sin, are undoubtedly saved.’

Where indeed the Preface of the former is omitted, but nothing is taught for a Truth, certain by God's Word, but what was so acknowledged before: For the Omission of that one Clause, [ have all things necessary to their Salvation,] is sufficiently included in, [ are undoubtedly saved]: and the inserting that other, [ dying before they commit actual Sin] tends rather to restrain, than to enlarge the Proposition, as the impartial Observer will easily judg.

And yet, forsooth, this new Doctrine, as he slanders it, sticks much with them, who avouch themselves not to differ at all from the Doctrine of the Church of England, till that new Rubrick which contains it, was introduced. And here is the Sum of his Doctrinal Corruptions, in the Plural Number, Pag. 15. which we had mention of before. And he hath yet ano­ther Fling at it before the end. ‘[I read in the Rubrick, of something about Infants certain by the Word of God; Pag. 75. but I never read, in what Chapter or Verse it was.]’ Now must he not evidently affirm as much of the Old, if he agree unto it, as he would be thought to do? Is it not [Page 59] there as express, He shall know for a Truth, that it is certain by the Word of God? Is not that Fanatick Exception, every whit as pertinent and a­greeable there? ['But I never heard in what Chapter or Verse it was] What need of this, I pray, to either? What Chapter or Verse? As if Scripture Sence and Consequences were not as truly the Word of God, as Scripture-Words, and express Assertions? That which is there dia­noeticè, as well as that which is there axiomaticè, as some love to speak. Or as if Holy Scripture were not, before Chapter and Verse were de­termined in it. — But this is the doughty way of arguing, which the Presbyterians have furnished the other Sects withal against themselves: What Chapter and Verse saith so and so? And this great Rebuker of other Sectaries, seems mightily taken himself with it. Pag. 75. ‘[What Chapter and Verse saith, that only Subscribers, Swearers, Declarers, and Conformers, are the Church of Christ; and those that fear an Oath and Conformity, are none of it?]’ This, one would think, were matter enough for many Verses.

['Yet it is not in minutioribus, that we differ from the Conformists. Pag. 45.] So it appears. ‘[God knoweth, we think the Matters in difference very far from things indifferent: Gather from it what you can. ☜]’ We must gather from it then, That they are not minute or small Matters, upon which you are rejected; and that the Church and you are not like to agree, until either she renounce her Doctrine, or you alter your Judg­ment about it. — We can therefore the more easily believe you, when you say:

‘—[We have almost twelve years ago cried out, Pag. 65. [ Mr. B 's con­fess'd Ʋnman­nerliness to the Bishops.] even to Ʋnmanner­liness, that, if possibly, we might have been heard, to the Reverend Prelates. — O drive not godly People from your Communion for no­thing!]’ Ʋnmannerliness with a Witness! But can any thing be of less weight than nothing? Elsewhere you have it: Pag. 72. ‘[Do you excommu­nicate, and drive from your several Parishes, the Members of Christ, for not eating with your Spoon?]’ And can there be any thing almost more minute or indifferent than that? But elsewhere you are still more irreverent, and in your own word, unmannerly, (malè morati): Pag. 60. ‘[Do you silence us, and depose us from the Ministry, and forbid Baptism, and the Lord's Supper, to all that have not as wide a Swallow as your selves?]’ And yet all this while you meddle not with our Consciences. It were obvious to retort, that their Swallow was wide enough, who could let down the Covenant, Bishops and their Lands together: and may claim Kindred with those on Record, for straining at Gnats, and swal­lowing Camels.

[Page 60] ‘ Pag. 55. [ Some Taste what the N.C. would be at up­on Toleration] Pag 124.Why may not we in the allowed Places exercise our Ministry, in bap­tizing the Children of any of your Flocks that shall desire it, or giving them the Sacrament? I yet understand not, unless for avoiding your Envy and Displeasure.]’ Again, ‘[What harm will it do you, if a N. C. preach by you? if many follow him, if some prefer him before you? Yea, further, Brethren, what if the Nonconformable Ministers do give the Sacrament to some, as you do to others? What if they call them­selves a Church, or exercise Discipline, (which without need I would not have them do) what harm will this be to you or others?]’

☞Were they once permitted, we may perceive how they would be still hitching forward, and encroaching step by step. For I note these Passages only as a Specimen of those Liberties, which they design to take from their Toleration. And yet we must believe him: ‘[We never desired to play the Bishops in other Mens Diocesses. Pag. 55.]’ What! not in the Bishop of Worcester's? not in the Bishop of London's? &c — But to the Questi­ons, briefly: Why may we not do so and so? Or, What harm will it do to you or others? We may answer, as the Presbyterians themselves some­times did their Independent Brethren: Letter against Tolerat. p. 4, 5. ‘[The whole Church of England in short time will be swallowed up with Distraction and Confusion: — And the Mischiefs in the Church, will have their proportionable Influence upon the Common-Wealth. — The Kingdom will be wofully weakned by Scandals and Divisions. — And it is much to be doubted, lest the Power of the Magistracy be even utterly overthrown, considering the Principles and Practices of some, together with their Compliance with other Sectaries, sufficiently known to be Anti-magistratical.]’

‘ [...]ag. 56. Baxter hath told you, that Bishop Ʋsher professed his Judgment to him, that even Bishops in Council, tho they are the Governors of the Flocks, Of Ecclesiast. [...]nods.] yet meet not for Government of one another by Vote, or of other Bishops, but for Concord. And Grotius, de Imper. sum. Pot. hath shewed you, that Canons are not Laws, but Agreements.]’ Add to this: ‘[Be sure to keep out both the Tyranny of Major Votes, and of the proud, magisterial Self-arrogations of any Individuals, Pag. 113. that think others must stoop to them. — Voting is not for Government, but for Concord.]’

Whatever Arch-Bishop Ʋsher profess'd to Mr. Baxter, or Mr. Baxter hath here told us from himself, he hath spoken somewhat further and better in another place: [...]e Disput. 12, 13. ‘[The Use of Synods or Councils is, saith he, directly, (1.) For Information and Edification of the Pastors them­selves, by the Collations of their Reasons and mutual Advice: (2) For the Ʋnion and Communion of the said Pastors, and of the particular Chur­ches by them, that they may agree in one. — But then, these direct Ends [Page 61] of Synods presupposed, indirectly they may truly be said to be for Go­vernment. — For Ʋnity sake it becomes our Duty to submit to their just A [...]reements; ☜ and so the forming of such Agreements or Canons is consequently a part of Government. — Synods, as Synods, are directly for Ʋnity and Concord, — by consequence, after a sort, regimental.]’ And for Grotius, whom he refers to, he hath sufficiently told us, that it was none of his meaning to destroy or take away the directive, declarative, suasory, and constitutive Regiment of the Church in Councils, De Imper. Sum Pot. ch. 4. §. 10. which he plainly asserts; but only that Imperium, which is proper and peculiar to the higher Powers, and to be derived from their Authority. To this purpose he in­stanceth: (1.) In the Observation of the Lord's Day; and, (2.) In the Choice of Deacons. ‘[In both, saith he, we see something defined, and constituted or appointed, by common Consent, which none could oppose without heavy Guilt: For somewhat certainly ought to be determined, and nothing could be so, one or other, it may be, disagreeing, unless either the lesser Part should yeild unto the greater, or the greater to the less; which latter, seeing it is manifestly unjust, it follows, that the former was necessary. This Right therefore of Constituting and Deter­mining, is natural to the Church.]’ Thus that learned Man. But we have no such word from him, as the Tyranny of Major Votes, Pag. 113. which once believed, we shall presently conclude the most August of all Assemblies, Tyrannical. — Nor can there be any way possible to keep out the Magi­sterial Self-Arrogations of Particulars, where many are concerned, if the Majority of Votes must not carry it. As for what he annexeth: ‘[When it is once thought, that the Major Vote must carry it, an Ithacian Synod will tyrannize, and every weak self-conceited Man, that hath nothing of Sence to say against you, will charge the learned, judicious, grave Di­vines with Insolency, if they will not be governed by Ten, that are un­learned, or injudicious Self-esteemers.]’ He might have learned from Grotius, Chap. 8. §. 2. That no ones Right is to be denied for the possibility or danger of his abusing it: For otherwise no Right at all will be certain unto any. And our only Solace in this Case is in the Divine Providence.

‘—We that have conferred with all the People of our Parishes, Pag. 57, 58. [ The N C. vy­ing with their Successors.] when we were permitted, found the Multitudes were almost as ignorant as Heathens: And yet our excellent Successors, that do no such thing, (as to any two of them that ever I knew or heard of) but see their Fa­ces in the Church, ( Ingenuous!) can prove all our Teaching needless, to those poor ignorant Souls.’ Is this Humility, and Ministerial Fidelity?] Ye are they that applaud and justify your selves, and sound the Trumpet loud in your own commendation. We should be glad enough of your Help, could we be secured of your Integrity and Honesty. But till then [Page 62] we must say, with him in Valerius Maximus, Non opus esse eo Cive Reipub. qui parere nesciret. Lib. 6. c. 3 §. 4. The Church of Christ needeth not Paterns of Disobe­dience, which, by how much their Place and Office, Parts and Abilities, Devotion and Holiness, are reputed greater than others, by so much the more effectually insinuate and recommend Disorder and Confusion to the People. S [...] b. Serm. 43. — Or, as Chilo, one of the seven wise Men: Optimam esse Rempub. quae maximè Leges, minimè autem Rhetores audiat. — As for your admired Teachers, they are known to love and frequent those Places most, which themselves cannot but judg to have least need of their Instruction. And you may please to take notice, how justly you your self have charged them home with Hypocrisy in this matter. Pag. 93, 94. ‘— [Bestow the greater half of your Labour in private, in skilful exhorting People from House to House. If you did not so before you were silenced, repent betimes: if you did, you have found the Benefit of it, (more ways, 'tis like, than one.) This is that which few Nonconformists do; and in this you may best live as their true Assistants, (and sometimes Ʋnderminers too). Brethren, let me ask you, as before God, why hath no more of this been done, while you were silenced? ☞ Is it not too much Hypocrisy, to cry out against them that forbid us Preaching, which is one half of our Duty, and in the mean time, wilfully to neglect that Part which none forbid us? This Way the Papists have done their Work.]’ Mark that Argument! ‘[And it is very considerable, that most that come to your Chappel-Meetings, are such as you take for the least needy, as being already turned unto God; but from house to house, you may speak with the more ignorant. — And Sin­cerity enclineth Men to that Way of Duty, which hath least Ostentation.]’ But that is not the common Way of the Presbyterians.

‘ Pag. 61. [ How far Lond. Minist. formerly a­gainst Tolerat. Pag. 67.Look up, Man, without Blushing, and tell the World, whether ever the Presbyterians maintained it a Sin to tolerate Presbyterians. — It is strange that any Party, who think themselves only or chiefly fit for Legal Possession, should yet think themselves intolerable.]’ I no where find the Presbyterians apt to think meanly of themselves; nor doth the Author you thus challenge, as far as I discern, intimate any such thing: but wholly reflects upon their present Conjunction and Ʋnion with such, ☞ whom themselves have sometimes reported intolerable. Consult a while the Testimony to the Truth of Jesus Christ, Testim. to the Truth of Jesus Christ, and Sol. League, 1647. and Solemn League and Covenant, subscribed by the London- Ministers; and there you will find, among the abominable Errors, damnable Heresies, and horrid Blasphemies, not to be tolerated.

[How could our Answerer have escaped here with his, O for Modesty! Tye Mens feet, and reproach them for not going? pag. 54.]

These now he may call, if he pleases, old speeches, but such they are, as convince the Presbyterians of a great change at this Day from their first and avow­ed Principles. What shall we think now of his, ☜ ‘I have met with Few Presbyterian Ministers in England?] whither are they fled? Sacril: Des. Pag. 5. or what are they transform'd into? — What of That? I see not, what great hurt it would do, for Anabaptists, Separatists &c. That cannot join with the Parish Churches, to have leave to meet among themselves, Pag. 23. and worship God together in peace.?]’ — What of the blending Episcopal, Presbyterian, Pag 29. Independent and Erastian together?

But the Truth is, ☜ This Answerer is not a competent Advocate for the Presby­terians, being manifestly a Deserter of them and their Principles. ‘If Scots, saith he, or any Presbyterians do otherwise, that is nothing to me, who am no more bound to their opinion than yours. Pag. 41.]’ He differs from many (of them, as well as us) 'In several Doctrines of moment, Ep. Ded: to Sts. Rest. as himself hath told the World. — He is for a Church in the Idea and Notion, like to Plato's famed Common-wealth; and can hardly subscribe to any form of Ecclesiasti­cal polity, which obtains actually in Christendom. — In a word. He is (as Dr. Abraham Clifford [To whose Methodus E­vangelica, printed after his Death. 1676, Mr B. with Dr. M. prefixed a Preface.] Sacril. Def;: Pag. 74. sometimes said in Discourse of him, being press'd with his judgment) Suae potestatis Litera. So that others deal by him, just as he by them, accounting themselves no more bound to his opinion than he to theirs. And yet none so ready to speak in the Name of N. C. as he.

‘When you say that a Toleration may reduce the common sort to an indifferency in Religion. I Answer, get your friends together then, that have brought it to that pass, that it must be thus or worse, and bring them to weep over their Sins before God, that if a miserable Nation may not be saved from the Fire that you have kindled, your Souls yet, if possible, may be saved▪]’ That clause, 'it must be so or worse.] Sounds like a threat­ning, and takes so much from the Grace and Clemencie of the Rings Tolera­tion, as it adds to the necessity of it, with reflection upon which, it may be, ☜ he before phrased it so warily. 'When his Majesty's Prudence and Clemencie giveth us liberty to Preach. Pag. 25.] — But I observe here the Necessity of a Tolera­tion, or somewhat worse, is charg'd wholly upon the Establishments; and those Establishments are made the Sins of the Conforming party, who, he saith, [Page 66] have kindled the Fire in this miserable Nation; and the possibility of whose salvation is to be questioned. — O the meek and humble Mr. Baxter!

‘ [Who the Chief causes of our Divi­tions.] Pag. 82.It is our Divisions, that will let in Popery: No doubt of it, if it ever be done. Come and speedily debate the case with us; who have been the great causes of Protestants division, Conformists or Non-Conformists?’ But I am asham'd to say that it needeth a debate.] That is, 'Tis as clear as the Sun shines, ☞ that the Conformists, and not the N. C. have been the great causes of Prote­stants Divisions: Those who obediently kept Close to the Laws of Order and Ʋniformity, and not they who first opposed those Laws, and then divided from their Brethren, and among themselves. He would say as much, 'tis like, were he to determin the Case of our Civil Wars, on whose side the Rebellion and In­justice lay. The Cavaliers and Conformists must bear the blame of all.—And yet it is worth our while to note, how he else-where seems to contradict himself, or afford at least ground enough to evince, that he needed not to have blush'd for saying, 'that it needeth a debate.

‘ Pag. 113. and 114.[Nothing, saith he, hath more plagued the Church than the Pride and arrogancy of some of the Pastors, that think they are wrong'd, if they may not rule. Think not that this Spirit is only in Papists or Diocesans. Pride is the heart of the Old man, and born in all; and doleful experience telleth, how it surviveth in too many Anti-prelatical Ministers, of humbling Principles, and unhumbled Souls. ☞ Do we not know, that the Pride of some among our selves (N.C. sure enough) that must be all, and do all, till they have undone all, is the very thing that hath silenced so many Ministers, and brought us to the state that we are now in?]’ Magna est veritas, et praevalebit. — They are Non-Conformists again, Pag. 97. of whom he saith in another place. ‘[The Ministers that have bred and cherished these Principles. ☞’ (viz: the unlaw­fulness of prescribed Forms of Prayer, of Repetitions, of Responses, of standing up at the Creed and all the Hymns of Praise &c.) 'Have been our subverters and are our shame.] To Them again he speaks yet farther after This fashi­on. Pag. 105. ‘— [Wo to those few Teachers, that make up their designs by cherish­ing these Distempers! One would think, that their warning had been fair. But — si nati sint ad bis perdendum Angliam — The Lord have mercy on us! ☞]’ 'Tis easie Latin. Yet I will English it here for the People's sake. ['If they are born to destroy England twice.] And then the supposition is plain, that they have destroy'd it once allready.

‘ [The Con­formable N.C. or Mr B's Character of himself] Pag. 100.[I prescribe to no man, and Toleration so far taketh off publique im­positions, as that none can now say, this Form is imposed on me, and therefore unlawful. But though I will not bind my self [pray, have a care of that] I here tell the World, that if my strength, and Toleration, and a call should ever more give me opportunity for the freer exercise of mine Of­fice, ☞ I would sometimes pray freely without Forms, and sometimes use [Page 67] some part of the Common Liturgie, and sometimes use the Reformed Liturgie which in 1660 was agreed on by the commissioned Non Confirmists, [who yet had no Commission to make a new Liturgie]’ though being done in ex­treme haste, it should be renewed and perfected, [a Liturgie and no Liturgie, ☜ Reform'd and needing Reformation] ‘I would ordinarily pronounce the Creed, as the Faith which the Church assembleth in the Profession of; And ordinarily recite the Lords Prayer and Decalogue, and read two Chapters and the Psalms: And they, that would not joyn in This way of Worship, should freely go chuse them a Teacher more agreeable to their opinions: for I would not serve the humours of any in their dividing Errors.]’ 'Tis enough for him, that he hath his own. Let every one else do what is good in their own Eyes also. — Here we have at large the Lively Por­traiture of the most conformable Non-Conformist drawn by himself, as to his Worshipping postures; The View of whom (notwithstanding the powerful bias of his phantastic and affected singularity) may satisfie our people, how well they are provided already in the substantials of their publique Devotion.

We have seen the Man. Now see his address by way of Humble Peti­tion, as he calls it, to the Conformist.

‘[ Fathers and Brethren, [His humble petition to the Conformists.] though I presume to Counsel the N. C. as my Equals, I will will presume no higher with you, than to lay my self at your feet, and humbly a second time to become your Petitioner, for the Souls of men, for the Gospel, the Church, and the Interest of Christ.]’ ‘[And a man might hope, that one that should become a Petitioner to you, Pag. 118. that your selves would not destroy that Church, might find acceptance and pre­vail.]’ Truly, to deny so just and reasonable a Petition, as this is, That the Fathers of the Church would not themselves destroy the Church; and that to a man humbly prostrating himself at their Feet, and earnestly begging of it at their hands for God [...]s sake, for the Gospel's sake, in meer Compassion to the Souls of men, and for the pure interest of Christ, without any self ends at all in it, must needs reflect upon them as persons, of whom the worst that can be imagined is too good to be spoken; And indeed for such as they are to give an occasion for such an importunate address, presupposeth them none of the best Christi­ans or Ministers. —

‘[But Satan hath got so great advantage, that the Wisest man living is uncapable of speaking rightly to you without offence.]’ This methinks, ibid. is but a course Complement on the heels of the other, and suits odly with the demure pretences of so profound a Reverence and Humility. For it sounds Thus. ☜ [ The Devil is so great with you, that the Wisest man on Earth (Mr Baxter him­self) can not speak to you without offence.] For of himself it is, that he speaks it a little afterwards. ‘[To these Reverend persons I have former­ly spoken to their great offence. p. 119.]’

[Page 68] ‘ ibid.[He, that can draw men into great disgraceful Sins, hath thereby raised a Bulwark to defend his work.’ To be silent and comply is to be Cruel to the Sinner and himself. And who can do it that believeth Death and Judgment? To call men to Repentance is utterly to loose them, by implying that they have sinned. O little did I once think that Repentance had been so hard a work &c.]

'It is not in my thoughs to Confound all Conformists.] No, no, you have told us before, Pag. 119. 'The Presbyterians do not love Confusion.] p. 33.

'I know there are many sorts of you.]

‘ ibid.I. There are some Learned zealous High Conformists, who think they have done good service to God &c.]’ If they are Learned and zealous together, having a zeal according unto knowledge, certainly they are the most honest and considerable sort you can name. ‘— But these it seems, you altogether despair of, and think good to pass them by, as having formerly spoken to their great offence.]’ And well may they be offended at any who should perswade them to destroy the Church of England, that they might not destroy the Church of Christ. You your self would be offended too, another time, Ep▪ ded: to Sts Rest. at those, who would Cure and Reform the Church by cutting of her Throat.

‘II. I would there were no Minister so pitifully dark, young and raw, and so much out of love and rellish with things spiritual, Pag. 119. through the prevalencie of a stronger appetite, as that their incapacity convinceth me, that I am not to expect much regard from them, as knowing with what Ears they hear.]’ The first sort were offended. This second sort is uncapable, by their injudiciousness and carnality, of these spiritual things which are to be propounded. Venter non habet aures.

‘ ibid.III. There are also some, call'd Latitudinarians, who love not Fop­peries or Violence, but are men of reason and sober conversation.]’ Well, the first Learned and Zealous, but not, it seems, men of Reason and Sobriety. The Second neither Learned nor Spiritualized enough. What hinders but this Third sort should be for the turn? especially being of so moderate a Temper, like your self, neither for Fopperies nor Violence. Why, there is yet Con­science wanting in them. ‘— Though they are not so tender and scrupulous as the N. C. but can break over greater rubs.]’ That is, They are men of too wide a swallow, Pag. 120. as you somewhere phrase it. — Where then will you resolve to fix?

IV. 'There are other Godly, Sober, unwilling Conformists, who, by the Benefit of subscribing in their own sense, have stretch'd themselves to do what they have done: ibid. who conform on the Terms of Mr. Sprint, submit­ting [Page 69] to what would else be Evil, only to obtain the liberty of Preaching (far be it from me to put in any selfish ends) who are unwilling Con­formists, as the Westminster Assembly were that after took down Prelacy.

These, These are the hopeful men. The other are too learned and zealous, ☜ or too ignorant and carnal, or too reasonable and generous, And all of them too resolved and hearty in their Conformity to be wrought upon. But these are Godly and Sober, and, which is the principal, unwilling Conformists, whose Conformity is their burthen, who have stretcht themselves to do what they have done, men formed in the very same mould as the Westminster Assembly was that after took down Prelacy: And therefore it may well be hoped, that these will in time lend their helping hand to a second Lift, and take down Prelacy again.

'To all of them, that yet have ears to hear, ibid. I humbly present These following Requests.] That is, To all, who are not yet past Grace and hardned, but especially to you, our Dearest Brethren of all the Conformists, the Godly, Sober, unwilling ones, that offer violence to your own minds, and Con­form against Conscience, that subscribe, say and swear with a mental Reser­vation, in your own and not in the Churches sense, that for the sake of Preaching do that, which otherwise you look upon as Evil and Abominable, the Genuine Off-spring of the Westminster Assembly, that notwithstanding all their former Subscriptions, Oaths and Declarations, when opportunity serv'd, gave themselves a Dispensation, and took down Prelacy.

‘We take not you, whom I now write to, to be consenting to this work, Pag. 134. (of silencing the N. C.) though your Silence and Non-resistance hath bred such thoughts of you in People, as we would fain have you cure by the contrary means.]’ That is, by speaking out now in our behalf, and Resisting Authority; for these are the contray to Silence and Non-resistance.

'If we had expected, Pag. 135. that heretofore you had petitioned our Rulers for the Liberty of our Ministry, it had been no unreasonable expecta­tion. — 'If you had but humbly acquainted our Rulers. — That your judg­ment was, that our Ministry was more necessary than our personal Conformity; (1) You know not but you might have been heard. Pag. 136. Civil Governours are never so Cruel in matters of Religion as the Ruling and exasperating Cler­gy are. This the Abstract of Prynn's An­tipathie of English Lord­ly Prelacie &c. 1641. (2) Or, at least, you might have had the greater peace of con­science in all the Confusions that have follow [...]d, and said, It is not long of us. And (3) you would have acquitted your selves in the judgement of all your hearers [who are presumed to be of the same leaven] and they would have been the less prejudic'd against your Ministry.] — But what should they have moved for? That is the next point to be observed.

'Had you petitioned, and prevailed, for These Two things, you had healed all our Breaches.

[Page 70] ‘ Qui dabat o­lim Imperium, fasces, legio­nes, omnia, nunc se Continet at (que) duas tantùm res anxius op­tat. Juven. sat. 10. First; That the Door of Entrance might not have been barr'd by any other Subscriptions, Professions, or Oaths, than what were used in the Churches of Christ, till the Exaltation of the Papacy, (for 600 years) besides the Oaths of Allegiance and Supremacy, (which are a Noli me tangere,) and the Subscribing of the Doctrine of the Church of England, in the XXXIX Articles, according to the Thirteenth of Queen Elizabeth.]’ Which makes a plausible Sound.

‘ Secondly; That those (so subscribing) who dare not use the Liturgy and Ceremonies, might have leave to preach in the Churches which use them, pag. 137. under Laws, which shall restrain them from all unpeaceable Op­position to what they dare not use, or to the Government of the Church.]’ Mark it! These should have been the Heads of your Petition for us. — Well, but is this all? No, you should have remembred the good People somewhat too.

‘ Ibid.— Only let not the People who scruple Conformity, be therefore de­nied Church-Communion and Sacraments.’

Let us now a little view the Particulars. And first, for the Ministers.

‘That the Door of Entrance be not barr'd by any other Subscripti­ons, Professions, or Oaths, than what were used in the Churches of Christ, for 600 Years, or till the Exaltation of the Papacy.]’ We will not now dispute about that Calculation. — But this taken by it self, might possibly exclude the Oaths of Allegiance and Supremacy; and Sub­scribing the Doctrine of the XXXIX Articles too; for before the Exaltation of the Papacy, there was no occasion of disclaiming it, or declaring against it, as there we do in sundry of those Articles. Here therefore comes in the Exceptions. — 'Besides the Oaths of Allegiance and Supremacy:] Understand it, So far as they can stretch themselves to take them in their own Sence. ‘— And the Subscribing of the Doctrine of the Church of England, in the XXXIX Articles, according to the Thirteenth of Queen Elizabeth.]’ The former gives the colour of Good Subjects; this latter of good Church of England Men. — But observe it carefully; 'Tis not all the 39 Articles, which yet are the Doctrine of the Church of England; they are but for some of them only, called by them the Doctrine of the Church of England, as distinguished wholly from all Matters of Discipline or Government, as they sometimes explain themselves. And therefore they add that other Phrase, ['According to the Thirteenth of Queen Elizabeth,] to unriddle their meaning to some, and at the same time conceal it from the Vulgar.

Anno 13 Eliz. ch. 12.Let as consider briefly the Words of that Statute, — Declare his Assent, and subscribe to all the Articles of Religion, which only concern the Confession of the true Christian Faith, and the Doctrine of the Sacraments, comprized in a Book imprinted, entituled, Articles: Whereupon it was agreed, by the Arch-Bishops and Bishops of both Provinces, &c. Now this, it seems, they con­strue [Page 71] thus, or to this effect: Only to those of all the Articles, which concern the Confession of the true Christian Faith, and the Doctrine of the Sacraments. But the Words of the Statute run gramatically thus: To all the Articles of Religion, which only concern, (viz. all which Articles of Religion only concern) the Confession of the true Christian Faith, and the Doctrine of the Sacraments.] And that this was the Intendment of the Law, appears from what follows there: That the Person thus assenting and subscribing, shall bring from the Bishop, or Guardian of Spiritualties, in Writing, under his Seal Authentic, a Testimonial of such Assent and Subscription, — and openly on some Sunday, read both the said Testimonial, and the said Articles. That is certainly, all the 39 Articles, the Book of Articles; and what he is to read openly, he is supposed to have first assented and subscribed to. And again, in the same Statute, there follows a Penalty for maintaining or affirming any Doctrine directly contrary or repugnant to any of the said Articles. — But if we explain it by currant Practice, there can be no manner of doubt left about it. —

We have seen briefly, what they could swear and subscribe to; let us mind next, what they most stick at. And one would guess, by those words, [ till the Exultation of the Papacy,] they should stick at nothing but what had some known tendency thereunto. But the matter is otherwise, the Door of Entrance is not to be barr'd by any other Subscriptions, Professi­ons, or Oaths, besides these by Name here excepted. By a Review then of what else is enjoined by Law, we must conclude, what they cannot yeild unto.

First, then, They cannot declare their unfeigned Assent and Consent to the Liturgy and Ceremonies, with the Form or Manner of making, ordaining, and consecrating of Bishops, Priests, and Deacons.

2 dly; They cannot declare, that it is not lawful, upon any pretence whatsoever, to take up Arms against the King; and that they do abhor that traiterous Position, of taking Arms by his Authority, against his Person, or against those that are commissionated by him.

3 dly; They cannot declare, that they do hold there lies no Obligation upon them, nor any other Person, from the Oath commonly called, the Solemn League and Covenant, to endeavour any Change or Alteration of Government, either in Church or State; and that the same was in it self an unlawful Oath, and imposed upon the Subjects of this Realm, against the known Laws and Liberties of this Kingdom.

4 thly; They cannot take the Oath of true and Canonical Obedience to the Bishop, in all things lawful and honest; and so in like manner, that against Simony, and that for Residence on Vicarages without a Dispensation: For neither of these are in their Exception.

[Page 72]All these Bars therefore to the Door of their Entrance must be remo­ved: And it concerns Authority to consider well, what Judgment they proclaim themselves of, both as to Church and State; and what Propositions they yet E. gr. No Bishops no common Liturgy or Ceremonies. It is lawful on some pretence to take up Arms against the King, and by his Autho­rity to war a­gainst his Person, and those commis­sioned by him — The solemn Leag. and Coven. still obligeth to endeavour the alteration of the Go­vernment, &c [...]e. The Foun­ [...]ation-Princi­ [...]les of the good [...]d Cause of [...]ction and Rebellion. maintain, who profess they cannot do these things; and what their Practice upon them in time is like to be, that is, ( ubi adsunt vires) when ever they are able. Which is more certainly to be gathered from the Observation of what it hath been in Times already past, than such bare Words as are given for the present. To whom therefore that of Salvian is but too applicable: Parum est, quod nudis assertionibus dicitis; ipsi actibus vestris contra vos testes estis.

‘But then an Admission upon this their own limited Subscription will not serve, unless those who dare not use the Liturgy and Ceremonies, may have leave to preach in the Churches which use them:’ A proper Expedient, by degrees to worm out the Use of both. Nor is the Salvo added, ‘[Un­der Laws, which shall restrain them from all unpeaceable Opposition to what they dare not use, or to the Government of the Church,]’ exten­sive enough to prevent the Mischief: For we must needs conclude, that those who dare not use the Liturgy and Ceremonies, dislike the Govern­ment, and believe these things highly sinful: For so we are told, ‘[It is Sin, and no small or tolerable Sin, which their Consciences fear.]’ And what they so believe, they will certainly upon all opportunities, directly or indirectly, bear witness, and caution against, and labour to withdraw others from. How indeed shall they be faithful in their Of­fice upon their own Principles, if they should do otherwise? [To 'be silent, and comply, is to be cruel to the Sinner and h [...]mself. And who can do it, that believeth Death and Judgment?] So we had it even now. ‘— [How guilty are those Ministers of the Blood of [...]ouls, that will not tell Men of their Sin and Danger?]’ So elsewhere. Next for the people.

‘It is to be desired, [only that all who scruple Conformity, (in any point) be not therefore denied Church-Communion and Sacraments.]’ Every one, 'tis to be supposed, in that way and manner as the Teachers they shall adhere to, administer in. — The short is, that they be tied to nothing.

But the godly, sober, unwilling Conformists have it seems, been sad­ly neglective of their Duty, in petitioning against the Laws for these things hitherto: If they are at length penitent, and resolve to do any thing for the Cause hereafter, it will be some amends. — And that they would do this, is the last Request our Author hath to make.

‘ [...]g. 137.— And having mentioned this, what if I added yet this Clause to my present Petition to you? That you will yet petition for us, or rather for the Church of Christ, that upon the foresaid Terms we may be, [Page 73] if possible, taken into the established Ministry; if not, yet tolerated as Lecturers under you, in such Churches where the Ministers desire us, not taking any of their Maintenance from them, but trusting God for our daily Bread.]’ Fain would they be on their own Terms in the Established Church, if so it may then be called; and when they are in, do their best to shake other Establishments out of it. But if this may not be granted them, Lecturers under some Conformists, yet this under is a scurvy word, they like it not; [' No Prelacy in Parish-Priests, Pag. 71.] as we heard before. However, under some of their Brethren Conformists, that de­sire them to carry on the Work as Assistants, would be perhaps no great Bur­den especially, ‘[not taking any part of their Maintenance, but trusting God for daily Bread,]’ as if others did not trust God for that too. How this Proviso, against taking any part of their Maintenance, can be secured, I know not; for a great deal of that, in such populous Places as they most affect, depends upon the Peoples Contributions: And, where it doth not, yet they conceive some Right in themselves still to it; and how that Thought may work in Time, who can tell? It begins already.

‘— I think it had savoured of no excess of Charity, Pag. 134, 135. and Ministerial Ingenuity, if he had said: Brethren, you must perform your underta­ken Ministry; and we, and the Peoples Souls, have need of all your Help; and the Maintenance is given for the Work, therefore you that work with us, shall have part of the Church-Maintenance with us, ☜ at least, a fifth part, as was allowed to the Ejected by the Parliament,’ (for those Times are an excellent Pattern for our Imitation,) ‘because the People cannot maintain you, and it is hard to serve God without Anxi­ety, while your Families are in Want. This had better beseemed our Brethren. But we crave and expect no such thing from you.]’ Only these are broad Signs, and speak it loud enough, that they are both un­charitable and unjust, if they deny part of the Maintenance to you, who do the Work whereunto it belongs. — And what will the People think and say of them?

‘— By this means you shall have no need to fear our injuring of your Wealth and Reputation. Pag. 137.]’ q. d. We have thought it requisite to suggest this unto you, because, the truth is, we look upon you as some­what more worldly-minded than our selves, and so your Covetousness of retaining your own, which most of you find little enough, may keep you from doing us that Service, which otherwise we might hope for from you. Alas! you are utterly mistaken in us, if you shall once imagine, that we regard our selves. 'Tis the Church of Christ only we are sol­licitous [Page 74] for; nor do we seek yours, but you. — 'Have we served God twelve Years, Pag. 73. without one Bit of the Levite's Portion? And cannot we do so till we die? — ‘It sufficeth us to tell you, that we preach not for Riches, and we will not cease through Poverty. Talk at this rate to one another.]’ Worldly Wretches as ye are!

‘ Pag. 137.—And now (for the Close) as God will judg, so let the World judg, and let Posterity judg, whether we [ Pharisees!] are unwor­thy, in comparison of the present Ministers of England, to be permitted to preach Christ's Gospel, on these self-denying and abasing Terms.]’ You should rather have said, self-assuming, self-arrogating, self-exalting, but Church-denying, King-abasing, Law-disowning, Prelacy-deposing Terms. — And so let the Impartial judg upon the Premises. — And, when they have determined this, if you please, let them resolve them­selves further, Q. 1. Q. 2. Where the Petition against Establishments is like to stop; and whether the Plea of Conscience be not as equal for tolerating all the dividing and subdividing Sects, as for any one of them? It being acknowledged, that all the contending Parties, from the Papist to the Quaker, are ready to give themselves the Commendation of being Lovers of the Truth and Peace. Pag 6.

But what pious and prudent Indulgences Authority may judg meet upon occ [...]sion to grant unto some Particulars of the truly humble, quiet, and peaceable Dissenters, upon the satisfaction given them by such Deport­ment, is not for us to advise or determine.