REader, many things are charged upon my score, I shall account with thee faithfully in all; That thou maiest understand matters well and throughout before thou takest upon thee to judge: And then also deal more tenderly with thy Neighbours good Name (a pretious thing, and it may be, his livelyhood) than thou doest with a Glasse of Christall; and with his Meaning, be as tender as with the Apple of the eye. Ile make no Apologie for my words, I hope they shall not need any. I shall speak in matters wherein no man ought to be silent. Indeed I have been disswading so long against strife and contention amongst Brethren, that it has almost fallen out to me, as to Gods Faithfull servant, Moses, he disswaded an Israelite so heartily from smiting an Israelite, that the Israelite, who did the wrong, charged Moses with Murthering thoughts towards him; Thinkest thou to kill me, saies he, Exod. [...]. when indeed Moses had no other thought but to Reforme him, to keep his hand and tongue from smiting. But to the Particulars of the Charge, Relating,

I. To a Book printed without Licence, which the Wardens have met with, and dealt with it and me as they pleased; or rather, as they said, their Dutie is, and warant in their hands to do. I confesse I took some offence at their Dealing, which they say, was not gi­ven. I have no disposition, nor were it fitting to dispute that. But [Page 2]because I took an offence, and, I thought, very justly, therefore will I be the more tender of offending them. Onely this I must minde them of here, That their Dealing with my Book and Me, layeth an Engagement upon them, As they love the Booke of God, and De­sire their Soules may thrive and prosper thereby, rather than fill their purse with gaine therefrom, To deal with other Bookes filled with blasphemies from top to bottom; And with Doctrines contrary to the Minde and good Word of God: with known Malignants [...] Pests and Plagues in City and Countrey, To deal with them, and these as they Dealt with me, and my Book. It is their Duty so to do, and but according to the power in their hands; And now it is their engagement also, because they have, in their zeal to the Cause, they say, and due execution of their office, dealt so with me; of whom I thinke, they judge so honourably (though they were pleased to question me about a libellous paper against the Lords, which my soul abominates) That I would not for a world speak against the Lord Christ: Nor willingly against any the meanest of His Servants. And so forbearing all other matters, which might fall-in here, I come to give an account of my Doings in the Book, and the Rea­sons of my so doing: But first, I must make a plaine narrative of the businesse clamored against; and that, which moved me to set upon the work, which was this. Observing an heavy and most grievious charge drawne-up against those, I need not name, be­ing so well knowne unto us, for their known integrity and exac [...] walking according to the Truth of the Gospel, observing I say such a charge fixed upon the title page of a booke, that it might be in the fullest view of heaven and earth, so as he that runnes might read it; observing also the worth, Authority; and learning of the Author, a well furnished man every way, I bestowed a few hours, in running over the book from the first page to the last, that I might tell my selfe how he makes good the charge. And this I have told the Reader already in its due place. 2. Sect. This remaines to tell him here, how my spirit was stirred at the sight of this charge. And the Reasons I had so to be stirred. All this I shall tell faithfully, as in the ears of God, the searcher of all hearts.

1. That my soul could not bear the words of that charge. There­fore I had a motion stronger than I could withstand, which rendred me restlesse, till I had put my pen to paper, therewith to shew, ac­cording as I was inabled, the vanity (Ile give it but so light a name) of that so heavy a charge.

[Page 3]2. My reasons were many, the former, I will call for distinction sake, Negative. First, I did it not thereby to shew my selfe singular or to side with any party: I love both parties so well, that the Lord knowes, I know not, whom I love and honour most: And am con­fident, that if they be two now, in judgement, yet they are not two in affections (for so wise men should not be) or if two at present, yet they will be all one anon. Amen.

2. Not to tell the world that my soul goes out in the way of In­dependency, further, than I am perswaded, The Doctour himselfe would, upon sound debate with his own heart, goe out with mee. However, I have spoken of it according to my scant measure of knowledge, as the oor ur Psa 18 28. Esa. 10 17 2 Sam. 21.17. light of the world hath been pleased to lighten my candle.

3. Not to thwart Authority, or the Dictates therefrom: Cer­tainly my soul abhors so to do. You will say,

A. And yet I have done, what my soul abominated.

B. If I grant that, it is no more but what my betters will grant, and have done before me; What I hate, that I doe, said Saint Paul. But yet I cannot understand it so:

For first, I sought for a Licence, but could not obtain it, though my manner is to yeeld up my papers to be corrected, as the Licen­ser, in his better judgement shall think fittest. And indeed so an Au­thor should do, for he is worst able to judge of himself; and he may slip with his pen as soon as with his tongue, which the Licenser, by adding or leaving out a word, may help, and reconcile the Authors words and his meaning. Therefore no man I think, is more willing to crave judgement and submit unto it, then I am. And with this kinde of Licensing, any spirit can well close. But for a Licenser to withdraw his hand, out of prejudice to that, he will not read; or because it may not suit with his judgement, This gives an offence sure, which ought not be given.

Secondly, I observed bookes passing abroad with Licence, which I thought were wanting to Truth in part; and to right Reason, more wanting; and to the Law of Charity wholly wanting, all through­out: Yet these have their Licence. I thought now, That sith I cra­ved leave and could not have it; I might take leave, and the liberty to speak the Truth, keeping the Dictates of Right Reason, up close in desire, to the Law and Rule of charity all along: certainly, so I did in desire. But my performances, I know, all short of my own minde, and cannot reach up to my rule: All good men will pardon [Page 4]me here, Their Lord and Master will.

Thirdly, Not to cast the least scruple. much lesse a stone of of­ence at the way is now beating out before us. I have said in deed, That the way of Church Government (I would name no more) is an Holy way; And that I can discerne no other in it, but what ought to be, Holinesse therein all along: And this Holinesse, not so discernible in the other Way. But still I have said, I travelled with hope, That the waies we have unhappily differenced, by two names of Debate, will meete in one, and there shall bee one way; my endeavours are for it, so are my prayers, even so, Amen. And now, me thinks, I have in my hand that which advanceth my hope, for I am reading the Directory for worship to the Church in Scotland; (A thing I confesse I stumbled at, hearing it so much talked of amongst us: But I stumbled at it, as a man in the darke, at that hee neither sees nor knowes before him) I am reading of that book. [...]probe facitqui in alieno li­bro inge­niosus est Mart. ad Lect. And truly not to shew my self curious therein, which I should not be, this I must say. That they have spo­ken very well; and my soul can go out with it, perswaded their en­deavour is to live up in their practise, according as they have spo­ken; And as their light comes in, so shall their commings in and go­ing forth be, before all their people: As the Lord shall be pleased to clear up the way of Worship before their eyes; they will (for there is no standing still in Gods way) hold it forth before all Congrega­tions. [...] What we expect from the Assemblies here, I cannot tell, great things sure, and sure we shall have them according to expectation, if our sinnes, our murmurings, and repinings, and (for want of faith) our making haste, our great sinne: And the sinnes of some Ministers also, which they know best, and we know too well, to be such as may cast an offence in the way may hinder, at least, the faithfull en­deavours of the Best approved: And therefore are matters of deep humiliation, unto all before all the people: The sins of Ministers As­sembled now; Oh let their sinnes be found-out, and greatly hum­bled let them be for all they have done; That the Righteous may have their hearts desire, touching the way of worship before their God, which certainly they shall have, if sinnes hinder not, theirs and ours, reaching higher and crying louder, than the prayers of all the Righteous in the World can cry in the eares of their God: And if so (but surely so it shall not be) and if matters answer not expecta­tion; yet I praise God as well as I can, I think (for I dare not be confident of my own heart) all within me doth praise His Holy [Page 5]Name, for all that good the Lord hath done for His poor people, by the unwearied labours of His faithfull Servants; Abundantly recom­pencing all the expence of Spirits, Time, and Purse. Though the expence were a thousand times more than it is, And we should live to see no more, yet abundantly sufficient is that we have seen touching the purifying of Gods house; His worship and services there: Now the Lord be praised for this, And all within us must blesse His Name, for giving gifts unto His servants; and hearts to lay-out themseves and their gifts, To advance His Name, A Reformation, or way of worship, sutable to the excellency of His Name, Power, and Godnesse. I have been the larger here to clear my intentions, That nothing could stand so contrary to the purpose and tendency of my soule, than to diminish any thing from the beauty of that way, is now beating-out before us; or from the labour of love in those, who lay-out themselves in that worke. And these are the rea­sons I call, for distinction sake, Negative. The other you may call Affirmative, are these.

1. That I might do as much for the Brethren, as I stand bound to do for my enemies Asse, his that hates me; Exodus 23.4. to my power, I must helpe the Asse-up, and case him of his burden. I conceive, I have done no more now, I saw a mighty burden of Reproach cast upon the Brethren; I have put to my hand to ease them of it.

2 I considered, who they were, that were so extreamly laden with disgraces. They are the precious and excellent of the world, which I speak, making no comparison with those, whom I acknowlledge to bee pretious in Gods sight, and therefore honourable in ours also: All of them the sons of a King, and servants of the High God. These are the men so reproached.

3 And that the Gospell might suffer no dammage, finde no stop in their mouthes, who are (I would detract from none, giving these their due) eminently gracious that way, and able above many to carry it forth, and to speak it from their hearts, to the hearts of all that hear them. Indeed I have more then a jealousie. That the way men have taken now a dayes (against their wils I hope and be­sides their intentions) is the readrest way, that can bee taken to de­stroy the Gospell, (what man can do) and to take-off from the wor­king of it in the hearts of the people, when they lay such cart-loads of disgrace upon the publishers thereof, as that they are, as Altars and Idol-services were in Iudahs land, plagues and pests there.

4. This also, had the force of a reason mighty alone, to perswade [Page 6]with me to do as I did: That (1) All the evill of manners is char­ged upon them, whose conversation is before Angels and men, as becommeth the Gospel they preach; and the Faith they professe. (2) And all the evill Doctrines are charged upon them too, who (we may be perswaded in our souls) rather then they would hold-forth a Doctrine contrary to the minde of God, would hold their faces under a Milstone, there to be grovnd as corne in the Mill: Yet so and so they are charged. These are the reasons, which constrained me to write as I have done. If I had any aimes and ends of my owne, as possible I might have, the Lord shew them unto me, and sanctifie the counsell of my friends touching that matter; and if not them, then a prison: for truly I desire to under-stand my way, and if contrary to the Good word of God, then to returne speedily and take shame to my selfe, for my erring from the good way, and wandring in by-paths, to the disturbing the peace of the Church, which should be sought for and persued by all meanes, warranted in the good Word of God. And the Lord humble them, on what side soever, if they have persued peace after a manner not comely for Christans: If so (I have more then a jealousie it is so) The Lord shew them it that they may be humbled for it, in deed and Truth. And now I feel my self plucked by the eare, and charged with this Crime (so I call it, and accout of it) of Breaking the Churches peace, blowing the Coale of Contention, and so helping to kindle it to a greater flame. The least suspicion this way is grievous to me, but I am not suspected only, so I am charged.

[...]. And so I come to the second part of my Charge, which re­lates to my particular calling; offences taken against me in Reference thereunto are three. (1) That I abide not in the place God has set me, keeping my selfe to my proper worke there, while I meddle with matters without the verge of my Calling. And (2) with some losse or hinder rance to my progresse therein. And (3) in matters too high for me, above the Spheare of my Activity. I answere,

If my practise can be justly blamed here, then a double Blame be­longs to me, because it is cleare against my judgement and the charge, I know, God has laid upon me. My judgement is, That a man out of his place, is like a bone out of joynt, he troubles the peace of the Civill Body, as that Bone does the peac and quiet of our Bodies. The Charge is, In the place wherein God has set him, there let him abide, doing his proper worke with all Diligence in all faithfulnesse: for such an one a man is, as he is in his Relations, As [Page 7]he stands, there, in an Answerablenesse to the severall duties thereunto be­longing. And here I am compelled to speak of my selfe, And yet not of my self, for that were not comely; But of the Grace of God with me (but a common grace neither): By his Grace assisting me I have kept my stand­ding. served my Generation, done the workes proper to my calling in all sincerity and faithfulnesse, as knowing my self called by God, and bound thereunto in my Obligations to man. And so I have these twenty yeers, and more (in much weaknesse, yet according to the Abilities God sup­plied me with) contended against the stream and strongest-tide of evill Customes in the most schooles in point of Doctrine, and Discipline (for there is a little Church, or should be so tendred and accounted of): And evill practises in the parents house, whence the Children come, too ordi­narily, with the Name of God in their mouthes, which they heard not of till they heard their parents sweare by that Terrible Name. Ah Lord, But I have said enough; for if that be all, which children, for the most part, learne at home, and bring to schoole with them (as sure enough it is all, but not all the evill) Then Ministers may teach from their Pulpits, and Masters in their Schooles, till their tongues are spent, and spirits wasted, and do as little good, worke as little Reformation, as now is discerneable: More of of this in my 5th Section. For look about with all your eyes, and tell your self, if you can, where can you see it? Though we have entred into Covenant with God touching that matter, yet certainly that we call Reformation, is like a Common-wealth we have only heard of or that placce, which is no where; Vtopia. and no where will it be found, till it be found in Families; We poor folke do talke of Refor­mation, and some faint velieties, wishings, and woulding, we have that way; We wish that the Church were Reformed, and the Kingdomes all three. Alas we do but mock our selves, for God is not mocked; Refor­mation cannot be, while Families are like the Sluggards field, quite neg­lected. There is the evill, the very head-spring thereof, Family-neglects; The unanswerablenesse to our Relations there in all the Duties, belong­ing thereunto. And this evill in Families, I have done my utmost to discover; And have, with enlarged affections to our prosperity there, un­folded the duties proper to the parents care there; and all to set that pri­vate house in order. In a book called, the childes Patri­monie. And this service I have concluded to bee proper to my Station & the greatest piece of service, I was possibly able to perform, whereby to serve this Generation, and that which is to come: For till this private-house bee better ordered there will be no good order neither in Schooles, not Colleges, nor Churches neither. Indeed the Masters in their Assemblies, Colledges and Schooles, do stand but as Cy­phars there, without a figure put to them, If they stand alone, the parents or Governours of families not with them, joyning together in their watch­full care, and contributing their double diligence; which parents will ne­ver [Page 8]do till they be told their duty better from the pulpits: Nor told-onely, but till the Magistrates and Ministers both, go together hand in hand, prescribing orders to families, their due observation of them according to the Minde and Word of God. And here, if the command and charge of God might prevaile with the Ministers of the Law and Gospel, I mean Ci­vill and Ecclesiasticall, To do their Duty in visiting Families and Schooles, I would direct their course unto Mr. Grantham, to visit his Family, and scoole in the first place, after him, whom else they please. The Ministers may enquire there, how things are, whether as Fame reports them, and as the cry is gone-up against him in this City. Enquire they may, What manner of servant he is to God, and himself; And what manner of Ma­ster he is to those intrusted to his charge? And how Answerable he is to that great Trust, (the charge of Bodies and Soules too:) and his un­dertakings touching that matter; I mean, how responsable he has been, in deed to parents, when they have come to him, and spoken in the old Fa­thers language, Redde Depositum? ‘I have intrusted my childe, my earth­ly Treasure into your hands, I have deposited him there, come give an account of your Trust and mine, what has been your care over him? What cure have you wrought upon him? What course have you taken with him, whereby, through Gods blessing, you might make him obe­dient both in word and deed;’ a blessing to his parents, and to his Gene­ration? Let this be enquired into there, and every where, as we tender the Glory of God, and the accomplishment of the parents Hope; who has nothing but Hope-to bear-up their Spirits in their sore travell under the Sun, Hope that their children shall be, by the Masters care, made obe­dient to God, and their parents, able to serve their parents, and them­selves, and their Generaton as the Law of God, and Nature commands. O that parents could consider this; and as their hopes are, to do thereafter in an orderly pursuance of their hope, by discharging their owne Trust first; And then inquiring well into their conversation, into whose hands they will transmit their children, those dearest pledges, I returne to that I was saying; That masters of Families, (Schooles, are but families mul­tiplied, made like a flock of sheepe) must be content to be taught here, and prescribed how they may shew themselves conscientious at this point, whereof they that make no conscience, surely, they have no con­science at all: And the Magistrate has to do with such, with them and their families. And when we begin there, in Families, to Reforme there, Then I shall beleeve that Reformation begins, and never till then: For this is the Apostles Method, not according to the Course of this world: But according to the course, the people of God, have taken, who have so ordered their Families, and so walked in the midst of their houses, that their praise is in the Gospel: And this is according to the Scriptures of God, [Page 9]They oversee themselves first, then theirs; Act. 20.28. First, their flock within dores; then the flocke without; Tim. 4.3. First, their owne house, then the House of God. Tit. 2 7 There is the Apostles Method, which by Gods hand with me I have beaten-forth through all the observations and experiences, by His assistance I had made, and have desired to make them so legible, that he who runs may read them. What acceptance my labour has from Man, I say not, for little I can say; but my labour 2 Cor. 5.9. is, I hope to be accepted of the Lord, with whom my worke is, and judgement from his Mouth; That I stand with my loins ready girt to be called forth to his foote, content to bee something or nothing, or any thing, so I might attain the end of my placing in the world, the Glorifying God, and serving my Generation. And truly, God hath given me a Body, healthfull, and able to do him service, above many thousands. I scarce remember, that pain in my flesh held my eyes waking one night; or made me keepe my bed one day in all my life hitherto. And this I looked upon, this health of body, of minde too, as a great mercy, and a mighty ingagement, to binde me over to duty. This Mercy has followed me all my dayes, evento the declining of my day; and so Mercy hath followed Mercy, which convinced me what my duty was, and ingagement is, That duty must follow duty, else a double woe may overtake me. And surely I may say this more, that I feared alwaies since I had any understanding of my way and Duty, to walke my owne way, or to take my owne course; What seemed good in mine owne eyes. I say the truth, I yeelded-up my selfe to Gods hand; as he would be pleased to goe before me, though his footsteps were as in great waters, that way, by His Grace, I would go. I was long since convinced, how vaine my thoughts were, (and yet thousands do thinke as once I did) That I could mould forth my own trade of life, track-out a course plea­sing enough to God; and most usefull to my selfe (for self was my end; and high thoughts I had God knowes, That I was some-body as well as others, and could) beate-out my owne Way, cut-out and order my own Worke, and then set about it in my owne strength, These thoughts be­fooled me many a time; and now-mine eyes are to the Lord, as the Pilats eye to the star; let Him direct my couse, for He alone can do it; cut-out, and direct my worke, for that is His Worke too; My worke is no worke but Duty, To eye, what He directs, and to follow Him; To hearken what he will have done, and to do it with all my might. And surely from His Hand it was. That I found a diversion of my studies, to­wards some other matters, somewhat without the verge of my calling.

But yet (2) which is my answer to the second exception: I took such houres for those matters, which sleep might have robbed me of; with no hinderance at all to my proper imployment; for, truly such studies do enlive and quicken my phansie, whereas semper eadem iisdem, still the same [Page 10]every day is a dulling thereunto.

And (3) I do not conceive, I have showed my self a Busie-body, med­ling with matters too high for me; but such as, through Gods grace, my understanding could very easily reach unto.

III. And so I come to the third particular in my charge; The offence I have taken at Mr. Edwards his Book, and have given to the Church of God, as one, that has an hand in the breaking her peace, which rather then good men would do, they would suffer their bones to be broken all to pieces. This is part of my charge; Let it now be weighed with both hands, and this consi­dered with all the heart. (1) This which is legible, for he that runs may read it; That brethren have troubled the Churches peace, and have bro­ken the rule of charity, all throughout their writings; We may say of some of them, as Cicero speaks of some Orators in his time, Latrant Ora­tores non loquuntur: Or, as Calvin speaks of a rough-mouthed fellow; Stridet non loquitur, I will not English it; as one sayes in another case, we, common people, understand these matters too well; Nimium est quod intelligi­tur. Quint. They are so legible. (2) And this which is visible too, and in every mans eye, That the sonnes of the Church, have shewn themselves the sonnes of the Cole, they have blown a spark so long, that it is become a cole; And now they have blown up the cole to a flame: And from so small a matter, how great a fire is kindled? Let it be considered, who has been blowing here? And when the fire was kindling, who has brought fuell, as oyle to the fire: or buc­kets of water to quench it? If no man else will, I will speak for my self, That I thought it a matter greatly conducing to the peace of the Church, to marke those, and their writings, which have troubled the peace there­of: And here I noted Mr. Edwards Book, and one or two more, more unreasonable, for more may be, and uncharitable, than is that Anti-Apo­logie: yet so crosse is his manner of proceeding there, to the Dictates of right reason, and method of charity all along, that he may follow peace and pursue it in that way, pleasing in his own eyes; but he shall never under­take it while the world stands. It is my judgement indeed upon such pro­ceedings; And I shall be of the same judgement till I die: And then also I shall not retract it, or repent of what I have done, touching that matter; And this I have fully declared, and faithfully; But the half of my papers are restrained. I may set them at liberty in due time: for what ever the Censure is against those papers, yet the truth is, they serve to declare the truth, and to maintain peace, as may appear in due time. But I was say­ing, that surely these men must repent of their doings, loath themselves, for the actings of their own spirit, before their labour 2 Cor. 5 9 Philoti­moume­tha. (if they feel the weight of that word in the Apostles sence) can be accepted with the Lord, and with His people. So I have said, and I do not doubt but thousands, of a more refined judgement than my self, will say the same with are: But [Page 11]therefore am I charged (Ile let petty charges go) that (1) I hold for a tel­leration of all Religions. (2) And with th [...] that hold for an universall li­bertie of conscience, (3) That I speak evill of dignities, set my self as they do, who now call themselves Independents, but are not (unlesse neither to fear God nor reverence Man bee to bee Independent) against the powers which are of God, Parliaments, Councels, Synods. To the first, I have spoken, to the second I shall speak here; (2) That I hold with those; who think they may hold to what opinion they will, live as they please; do what seems good in their own eyes; It is their conscience so to do, the doings and actings thereof; And the Magistrate hath nothing to do there; And this is my opinion also, I hold for universall liberty of conscience: I an­swer, no, but I do not; The Lord knowes, I abhorre that opinion, As it is commonly understood, construed, pressed, forced, I abhorre it as a bloudy Tenet indeed, and the most destructive to Church and State, that possibly Satan could have suggested: or Satans Adversaries, the godly, could have forced against their friends, the children and servants of the High God; which is, that we may walk every man his own way, pleasing in his own eye, live as we list, stand up against the Law, and Gospell-priviledge, Infants birth-right; stand up against the Lords day too, deny the due sanctifica­tion thereof; yet the Magistrate hath nothing to do with us, for it is our conscience so to do, and our judgement. Oh abhominable! Conscience! say we, It is our famie, a meer conceit sute; what ever it is, it is not con­science for they that hold to that opinion, have n [...] conscience at all. And it will appear that conscience they have none, by some eminent acti­ons, flowing from that licentious conscience, whereby the way of God is blasphemed, and others enticed to seatter their wayes; and to walk in by­paths, where the Magistrate ought to meet with them, and oppose them, while they hold their foot in their [...] way, of sinne and Death; There the Magistrate has to do with them, in wayes apparently evill, and must pu­nish them before the Sun. Indeed the Magistrate has no power over the conscience; I think no sober man ever said, That Man has power there; It is an inward thing, and an invisible Hand it is, That can reach unto it, and perswades there. But when the evill effects of this licentious conscience do appear, then Must the Magistrate appear against it and them. And that is all I will say, concerning my cleering touching that matter.

The third particular of the Charge; It is against those, who standing single, and alone, are worth ten thousand of my self. And indeed an hea­vie charge it is; But it is but a mans charge; he (I will speak of him sin­gle, though he is plurall) hath charged his brethren very heavily, though with weight of words onely, Hard and devouring; he hath spoken much and proved nothing at all, nothing by all his Allegations and Quotations. Notwithstanding, that which he hath suffered from the hand of the wic­ked; [Page 12]and the honourable esteem he hath in the hearts of the Godly, shall compound for all his hard words against his brethren. But truly, how he will compound this Matter with his God, is a question to me, Now I do remember, and he will remember it also, Numb 20.8. That a better man than he, MOSES, having offended but once in the like manner, could not com­pound with his God, touching that matter; vers 10. Thus we reade; God spake unto MOSES saying, vers 12. speak unto the rock; MOSES did contrary, he spake unto the people, and smote them with his tongue, ye Rebels, said he, In­deed such they were; Psal. 106.32. but MOSES had no warrant to call them so, not to speak, so unadvisedly with his lips. But so he did speak, and God was angry with him; And O how fain Moses would have compounded the businesse; but he could not compound with God; his Lord and Master would not be intreated, no not by that most faithfull servant Moses; be­cause he spake unto the People, saying, ye Rebels; That was all, and a Truth it was; yet an unadvised speaking with his Lips, and he could not compound for it. It commands our marke, and saddest thoughts upon it; And then it will be matter of so trow to us, who have spoken so unadvised­ly, once and again calling them Rebels, who are not so; and Presumptu­ous sinners before the Lord, Whose daily Prayer is (as in charity we are bound to think) Keep thy servant Lord from Presumptuous sinnes: Let not those have dominion over me: Surely the thoughts of Moses story, his go­ing-crosse to the command of God, will make our hearts sorrowfull, be­cause we have charged our Brethren, So and so, ye Rebeli; and ye teach others to be Presumptuous sinners before the Lord. A grievous Charge; but matter of great comfort it is to all, that are so charged, but are the faithfull of the Lord, and do abhorre evill, all that which is presumed a­gainst them, matter of great comfort unto these: For so were all the faith­full of the world charged before them, That they were troublers, meant to Rebell, chief enemies against Kings, and their Kingdomes; so the best men in the world, have been charged by the worst men of the World: Yea their LORD and Master Himselfe, He was so charged, That He was an enemie to the Powers, which were of God: Luk. 23 23. And the more blamelesse He was found to be, the more * fierce the chief Priests were against Him, and the more vehemently they accused * Him, till they prevailed with Pi­late so as he delivered Iesus, not to the justice of the Law, but to their * will, the injustice thereof, to do unto him as they pleased. If they have dealt so with the Master of the House, how much more with those of His Houshold? But let not the disciples of the Lord Christ, bend themselves against disciples, their dearest friends, Rather let them do, as is comely for the servants of the high God, live together, love together, and build toge­ther, the House and Houshold of God. Let there be no falling out between Brethren, specially now, when the Argument whereby to argue the case, [Page 13]and to command agreement amongst brethren, is as strong now as it was in Abrahams dayes, for worse then Perezites and Cananties are in our land, who glory in this our shame. But al [...] toutoon, I proceed to the last perticular.

IIII. My defence of the Apologeticall Narration, and the offence I have given to the Godly party thereby. I answere. I cannot conceive how this can be: for there are but two exceptions, which I could ever heare made by discreet men, (to whom my eares stand very open) against that Apology.

1. That never any wise men before them did so commend themselves as they did. I Answer, Yes, one of the wisest men, that ever was in the world commended himselfe, I thinke, as much as they do: So much that he called himselfe foole, for commending himselfe so much, I am become a fool in glorying, ye have compelled me, Sayes Paule, 2 Cor. 11 2 Cor 12 ye who ought to have com­mended me. And so, for ought I know, might these Brethren say too, I could say more to this, but I am straitned, sure I am, I must not be too cu­rious in other mens sayings, or doings: I am bound also to be as ten­der in my censure thereof, as I am about the apple of mine eye. Again, Admit the Brethren were too high in their owne praises; can this warrant the Dr. and his second to presse them downe as low as the earth, with cart-loades of disgraces? Surely, it ought not so to bee. Jt had not sounded well from the false Apostles mouthes, if hearing, as hap­ly they did, Paul commending himselfe, they should have said to him in these words; ‘ Paul Remember your self, and what you were, now your mouth is so full of your own praises, you were a Persecutor, and being mad with rage, you breathed out threatnings against the Lord, and, His Holy ones.’ This had not touched well upon our ears from such mens mouthes: Much lesse pleasing is the language we hear from Bre­thren. But I will take off my thoughts from this, and proceed to the other exception. (2) That they plead for a Toleration. It is granted, they do. They plead with their Brethren to bear, To tolerate them, suffer them to dwell in the land of their Nativity; They will live as Brethren, converse before them, and all the world, as becommeth the Gospell; They will joyn heads, and hearts, and hands, and all to build with them the House and houshold of God: Only they entreat their Brethren to Tolerate them, to bear with them, suffer them to live securely by them. This is their plea for a Tolera­tion. A sober man should not dare to carry this word any further; If he will so do, he will force it, give the sence of it most contrary to their mea­ning, as commonly the men of the world do; That they plead for a Tole­ration of all Religions: and for an universall Liberty of Conscience; That a man may hold fast to what opinion he pleaseth, he may teach others so, making many Disciples (that is) he may take a ready to way sear-up his Con­science, [Page 14]and to destroy his own soul; And yet, sith it is his conscience so to do, what have the Ministers of the Law and Gospell, Civill or Ecclesiasti­call to do with him? What a forced construction is this! Credat Iudaeus Apella, non ego, let who will, I cannot beleeve, That they have spoken, or done like Brethren, who have rendred that Word, Toleration so, so crosse to the mindes of our dearest Brethren. I take not upon me here to dispute how just this our Brethrens Plea is, for a Toleration: For it is not the que­stion; Nor do we question whether the Dr. with his Brother, have not forced the word beyond all Reason, and Humane understanding, loading it with such disgraces, and Reproaches, which were not Tolerable, not pos­sible to be indured, but by such men, who are so loaden, innocent men, God knowes; Who stand, notwithstanding all those Reproaches, Recti in curia, upright under the Burthens, and like Elephants in this respect, the more upright, the more pressed; Because cleerd, touching that matter, in the Court of Heaven, and their own consciences; we can make no que­stion of all this:

But the qustion is; ‘Whether the Dr. and his Second have broken the peace of this Church in forcing matters so, or I my selfe in clearing them as I could?’ Let the sober Reader judge by what has been said; And if he judge me to be a disturber of the Churches peace, let him joyne hands with whomsoever he can finde an adversary to me, and bring with him the hand of Authority, they shall finde me ready girt to obey: I thanke God I can say touching this mater, I feare God, I feare not the face of man. The Lord knowes, and man knowes also, That I have laid out my selfe, the male of my flock, the first borne of my strength, all I am, and have to maintain the power of the Church, and to promote this cause, because it is the peace of God, & Gods cause, & it shall prosper though the Gates of Hell are wide-open against it, the rage of divels, and men, their Force and their Fraud: yet it must Prosper: Nay, though Heaven sometimes seeme to be aginst this cause too, Turning back the weapons, with which we fight against Babylon, as Gods manner is to do (till His children and servants cease to fight against Him,) yet the way of God shall be Beaten forth: yet the cause shall prosper as sure as God lives and loveth his peo­ple. Now blessed be God the Father of our Lord Jesus Christ, who has as­sured His Servants, that the way of his worship shall be made more con­spicuously manifest, the more it is trampled upon by the foot of pride: And His cause and church victory, in and over the world, shall be the more Glorious, at Last, the more it is opposed, and persecuted now by the Divels in Hell, and those incarnate, with flesh and blood, his Angels and servants on earth: Now blessed be God the Father of our Lord Jesus Christ, who has assured His poore sevants, waiting their Lords time, and Doing their Lords Worke. That He will give them an expected end.