Fasciculus literarium, or, Letters on several occasions I. Betwixt Mr. Baxter, and the author of the Perswasive to conformity, wherein many things are discussed, which are repeated in Mr. Baxters late plea for the nonconformists, II. A letter to an Oxford friend, concerning the indulgence Anno 1671/2, III. A letter from a minister in a country to a minister in London, IV. An epistle written in Latin to the Triers before the Kings most happy restauration / by John Hinckley ... Hinckley, John, 1617?-1695. 1680 Approx. 507 KB of XML-encoded text transcribed from 177 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A43841 Wing H2046 ESTC R20043 12443362 ocm 12443362 62157 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Baxter, Richard, 1615-1691. -- Plea for the nonconformists. Hinckley, John, 1617?-1695. -- Perwasive to conformity. Church of England -- Doctrines. 2005-07 TCP Assigned for keying and markup 2005-07 Aptara Keyed and coded from ProQuest page images 2005-08 Judith Siefring Sampled and proofread 2005-08 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Fasciculus Literarum : OR , LETTERS ON Several Occasions I. Betwixt Mr. Baxter , and the Author of the Perswasive to Conformity . Wherein many things are discussed , which are repeated in Mr. Baxters late Plea for the Nonconformists . II. A Letter to an Oxford Friend , concerning the Indulgence Anno 1671 / 2. III. A Letter from a Minister in the Country to a Minister in London . IV. An Epistle written in Latin to the Triers before the Kings most happy Restauration . By JOHN HINCKLEY , D. D. Rector of Northfeild in Worcester-shire . LONDON , Printed for Thomas Basset at the George near St. Dunstans Church in Fleet-street . MDCLXXX . THE PREFACE , THe Sun has run its course nine times through the Zodiack , since these Papers passed betwixt Mr. Baxter and my self . He was pleased to be the Aggressor ; and he also sounded the Retreat : far be it from me to invite and Re-assume such grinning trouble . I shall ever imbrace my own rest and quiet , in making a Golden Bridge for such an impetuous Adversary ; laying hold on any generous overture , whereby I may both save my credit and my pains ; that I may the better pursue ( without distraction ) my calmer and more profitable Studies . I had indeed given him some fraternal advice , in order to the peace of the Church . But his restless and distemper'd Stomach , turn'd this wholesome Dose into Foam and Choler . He made himself ready for War : And presently snatches up his angry Pen , made of a * Porcupines Quil , to gore me for my Charity . As if it had been provocation enough , to presume to see one inch farther than his Eyes could reach ; or once to suppose , that his daring Judgment ; could any way stag or warp with errour and fallibility ; so as to need advice and counsel . Hence it is , that his Strain is lofty and Magisterial . Had another let fall one drop of such corroding Vitriol , he must immediately have 〈◊〉 that he dealt in proud wrath . So that it is not the least thing observable in these Papers : we may divine of what spirit these Men are of ; and with what Scorpions we had smarted , if Providence had not delivered us from such Aegyptian , tyrannical Task-masters . Herein indeed they are like to the Disciples of Christ , when their dark side was towards us , — they are still aspiring to be greatest ; and ready to call down Fire from Heaven upon those that stand in their way . I hope that I have not requited him with his scornful and slighting Rhetorick . Better to fall short in answering his Arguments , and remain in his debt , than pay him in his own Coin , and strive who shall be the proudest sinner . I have not so learn'd Christ — to revile when I 〈◊〉 revil'd : Such a Conquest deserves no Tri●●h . Nay , he that overcomes in this Amphi●●●ter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Philo Judaeus ; is in a worse condition , than he that gets the mastery : He is the greater and more forlorn Captive . He deserves no other Garland than one made of Nettles and Hemlock . He merits little better , that makes a loud profession of Christ , seems to ingross Religion , and monopolize all Piety ; yet neither shews Meekness , Humilty , Self-denial , Obedience , Love , or any other Christian Grace in his Life : pretending more than ordinary kindness to the Husband ; yet rending and mangling his Spouse the Church into more parts than the Levite did his Concubine . With the Heretical Crow ( so Prosper calls that ravenous Bird ) they run out of the Ark , and will not return : they leave it desolate ; and their deluded Hearts feed upon Carkasses ; those Inventions that float upon the Surges of their own Brains : For never were Men more guilty of what they condemn in others . They declaim against Innovations , Superstition , and Will-worship : And yet their own darling-discipline , with the whole Compages of their affected Devotions , ( especially as to the manner of them ) is little else but a Cento and Miscellany of the same . As singular , as their looks , garb and utteranee . What poor Sacrifices are these to Atone a most wise and heart-searching God ? to win upon , and ingage the Judgments of such Men , as know that a reasonable Service is required at their hands ? The more united we are in Gods Worship , the more we throng and flock together to Gods House , the more God will be glorified ; we comforted and confirmed ; and the greater awe and terror will be upon our Adversaries . These Men have , and do make St. Austin's Complaint to be justly ours , Epist . 147. Husbands and Wives can agree together to lye in the same Bed : Parents and Children , to live in the same House : yet Domum Dei non habent unam , they cannot agree to go together to the same Place of Worship . We may ask with St. Pauls amazement , Is Christ divided ? A better account must be given of publishing these Papers , after they had so long been thrown aside as wast Papers ; devoted either to Moths , or the Oven ; especially since Mr. Baxter in his last seemed unwilling they should see the Light : And I did heartily comply with him . It was no small joy , that he did supersede his trouble of writing : I still wish it may not only be a Truce , but a lasting Resolution ; for he is indefatigable in raising Clouds of polemick dust ; and makes Books faster than I can read them . I do not say this in the words of the Father , — Decolorare famam , — to fasten any blot upon his Name ; but to gratifie and applaud my own happiness , in being delivered from so importunate and voluminous an Author . 1. Did I stand at his Elbow , I would whisper to him , — That the Issues and Products of his Head would be more lively and masculine ; if his retentive faculty were more costive and vigorous : If he teem'd with the deliberation of the Elephant ; rather than slip his burden before it come to maturity . Those Animals that are most pregnant , have the most imperfect Births . 2. Had he taken as much pains to edifie and save Souls ; to teach Men Piety , Obedience , and Loyalty ; to press Men to Vnity , Peace , and mutual Love ; as he has in making Parties ; distracting and dividing Mens minds ; and inflaming the Church and State with his Aetna-Granadoes and Eructations , his Name might have been imbalm'd with a fragrant savour in the Ages to come . 3. Since he hath told us almost in every Book he hath printed , for above twenty years past , how infirm he is in his bodily health ; and that he is daily dropping into his Grave : If I durst presume to be his Counsellor , I would mind him of spending the remainder of his time in writing Books of Heavenly Devotions ; that so , laying aside the Sword , and taking up the Trowel , he may make some satisfaction to the Church for those wounds and breaches , he hath either made , or kept open in her Bowels ; And also Antidote the Souls , whom he hath poisoned with his vexatious Divinity , before all the Sands of his Glass be run out , and he go hence to give up his Account before an All-seeing and Impartial Judge ! Though I had escaped thus out of his Talons , and there was a kind of stipulation betwixt us , to let down the Flood-gates , and shut the Gates of Janus ; yet as if ( to use his own words ) he had pin'd me fast to a Wall , where he might inflict the Correction of as many Stripes as he pleas'd , without either resistance or repercussion from me : He tells the World in print , — what Toys I had written . And in several other Books , — as also in the last I have seen , ( for being immers'd in the Country , and overgrown with Arcadian Moss , I converse with few that are new ) he acquaints his Readers how unsatisfactory my endeavours have been ; though he answers neither one Chapter , or Page , in the whole Book , that so much offends him : Let equal Judges blame me , if I have transgressed against his fourth Letter , or my Answer to the same : For he hath confuted his own Reasons , and first brake the Condition of a Hypothetical Compact : Since he goes on to reproach our Mother , and all her dutifal Sons , is not this enough to force a dumb Child to speak , — Semper ego Auditor tantum , nunquamne reponam ? I must do him right . He strikes 〈◊〉 through my Loins alone ; but with the same Dart wounds my Betters . As if I should have this allay in my fall , — to have good company . It matters not what we say ; for , as if we were meer Shrimps and Striplings to this Goliah ; whiffling Currs to this Majestick Lyon , — he holds on his way , without once stooping or looking aside to any Reasonings of ours : And ( which is as great blemish to his Ingenuity ) he gathers up the vomit and Venom of all the male-contents and Incendiaries that have pestered the Church since the breaking forth of this Schism : He puts his Paint and Varnish upon them ; and then obtrudes these weather-beaten Superannuated Wares , for fresh Merchandise ; as if they had never been blown upon before . He rallies those Troops which have been routed and baffled ; and furbishes those Arguments which have been answered again , and again , by the Divines and Worthies of our Church : So that there will never be an end of these Disputes , if there be such a Circulation in the management of them . If they revive and rise again , as oft as they are overthrown and disarm'd ; and with the Hydra's Head , grow as fast as they are cut off . No need of new Answers to such Books . But as Dr. Whitby did prudently transcribe an Answer to Mr. Crescy's Exomologesis , out of our own reformed Champions ; so 't is enough to confute and retund the force of such Rapsody's , in opposing what others have said already . Old Diseases must be rebuk'd and cur'd by old Remedies . I fear that those who re-inforce old Cavils , without taking notice what others have said to evade them , do either delight in wrangling , or which is worse , — with-hold the Truth in unrighteousness . As for the Book it self , I leave it to the Animadversions of those that are concern'd in an Answer , if it deserve any ; yet I cannot forbear some few Strictures or Remarks . 1. As to the Circumstance of time , when it came forth ; even then , when we were almost overwhelmed with fears from our common Enemies . He had pleaded before for a License and Dispensation : As if the printing such a Book would be against Law and Conscience . But when he perceived an Interim , the Laws were hush'd and silent ; Conscience ( with the Lord Chancellors Gown ) was quickly thrown behind the door : And when we were weak and sore , ready to fall a Prey to the Roman Fowler , he help'd forward our misery , by laying his Loyns upon us too . So that if the King of Babylon be not strong enough , — The People of the Land are ready to weaken the Hands of the People of Juda , Ezra . 4. 4. He accorded with Mr. Hobs , as to the occasion of the late War. Both of them agree to father the Brat upon some speculative Disputes and Differences concerning some Doctrinal Points ; that they might the better undervalue the Vniversities , and disgrace the Divines of those Times . So he had rather promote the Interest of Rome , by shattering our Power , than miss of his Will in seeing our ruine . I hope that God , who has been a Bulwork to his People ; a Wall of Brass , and a Wall of Fire about his Church , will still infatuate the Counsels and Contrivances both of Manassey and Ephraim , and preserve his own Juda. How can we depend upon their Kindness ? that with the Samaritans , will carry it far in our Prosperity ; but if Antiochus set upon us , will joyn their Forces with him , and disown us in our extremity . 2. He does not onely magnify the power of the People ( and this is ominous , at least suspicious ) as if the Patronage of Churches and Bishopricks were wholly in them — but he says too — That neither Magistrates , nor Bishops can silence Ministers once ordain'd . What intrenching is this upon the Kings Ecclesiastical power ? as if it were less now , than it was once in the Kings of Juda. This seems to me not onely to be contrary to Titus 1. 11. Whose mouths must be stopped ; but to Mr. Baxter himself in his Book of Confirmation , pag. 87. Ministers cast out by the Magistrate are bound to obey him ; and to give place to others ( if his error tend not to the destruction of the Church ) and bestow their labours in some other Country , or in some other kind at home . His mind changes with the Moon ; yet he is constant to his first Hypothesis — his endeavour to pull down the Fabrick of our Church , which is so excellently built , that it is the wonder of all Lands . None can justly be offended at it , only seditious and factious Sectaries at home : Jesuits abroad , and he that spawn'd them both ; are vex'd , and gnash with their Teeth , to see her prosperity . But mauger all their attempts , If our sins do not demolish the same ; it will appear , to be rooted in Adamant , and built upon such a Rock , that neither the winds , or tempests of those men united together : nor the Floods and Waves from the Dragon himself , shall ever overturn , or drown it , when we know not what to do ; yet we will trust on that God , whose outgoings are seen in the Mount. 3. How Tragically does be cry out , against the Translation of some Texts , in the Epistles , Gospels , and Psalmes ? as if they had never been observ'd before : whereas he might also have taken notice — that Mr. Hooker , Mr. Nicholas Fuller , and others , have given a satisfactory Account , how these places may be reconcil'd . He that had one dram of Candor , would have sate quiet at the seet of the Gamaliels , without vexing the People , with such needless scruples . If he have a mind to trouble himself , with more various Readings of Scripture ; his Friend Mr. Capell will lead him a dance , thorow such Meanders , that he will not easily extricate himself , out of them . What if Mr. Baxter had two Bibles ? In the one Job's Wife said — Curse God and dy . In the other , Bless God and die . In the one — Christ said to the Fig-tree — no man eat Fruit of thee hereafter , for the time of Figgs was not yet . In another — for then was the time of Figgs . Will he burn these Bibles ? yet he would have the Liturgy utterly cashier'd , and rejected ; because of some divers Translations ; which are not contradictory : for they are not Secundum idem ; or in the same respect . 4. How does he strain some things in the Act for uniformity , and also in the Liturgy ; until the very Blood follow ? As if he were resolv'd to stand with a flaming Sword in his hand : Either to keep some tender minded men , out of the Vineyard , and Paradise of our Church ; I have too much cause to justify what I say : Or else to Affright , Puzzle , and Perplex , those that have entred already ; that they may drive more heavily : Proceed with Trepidation ; and carry on the Lords work , with less expedition . Whereas some grains of Charity , in taking words and things in the best sense they are capable of , ( as every honest man ought to do ) might have prevented and spoiled the greatest part of his Book . When the Covenant was justly charged to be unlawful , from the very articulate sound of the words : with what tenderness , and softness was it sens'd ? What Salvo's were invented to Palliate the Vlcer ? But in our case ; how are words , and sentences wrested , and tenter'd beyond the Grammar , and intention of them ? that snares may be spread upon Mispeh , to keep men from going to the House of the Lord ; will the great God thank these Mormo-makers another day ? Quam sapiens argumentatrix sibi videtur ignorantia humana in the words of Tertullian . How fond and wise do they seem to themselves , that by a Carnal kind of subtilty doe affect to be accounted the disputers of this World. I may well call such wisdome , carnal ( how Angelical and Seraphick soever it appear ) from the authority of the great Apostle , 1 Cor. 3. 3. whereas there are among you Envying , Strife , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sidings , or making of Parties , and factions , are ye not Carnal ? will nothing satisfie some supercilions Humorists , but that the whole frame of our Church and Religion must be taken asunder , Ravell'd , and Cancell'd , to please them ? Why did they not Petition the King and Parliament , to erect a scruple Office ? or a standing Committee ? that might assoil their growing doubts ? And by some Scolia upon the Liturgy , and their own Arts , give the meaning of every Paragraph , and word in both ? They are now so mudded by these mens strugling , and trampleings ; that like Aristotles Physicks — they are Edita , & non Edita , dark and Aenigmatical ; until they are clear'd , by the Lamp of some supervening Commentary . That common sense , which satisfies many thousands of their Brethren ; will not serve their nice , and squeamish stomachs . But as if there were some Snake lurking in the Grass ; and some invisible knot in the Bulrush ; every leaf , every sprig of Grass must be turn'd , and shaken : every little feavourish doubt must be Excuss'd . As if a new Targum , Misna , or Paraphrase , must be calculated on purpose , for the Meridian of their swimming heads ; And none must do this , but the first Authors , and Legistators — Magnus Revocetur ab orcis — Tullius . If the noise of their Axes , and Hammers , were once abated ; there wight be hope , that the Temple of God would rise : If Schism ( that battering Engine ) were dismounted ; the Walls of Zion , would flourish , and mount towards Heaven . What could hinder Nourishment to be Ministred to the Body of the Church , by Joynts and Bands ? that so being knit together , it might encrease with the encrease of God. Our peace would not only be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words of Basil the great — A means to charm the Devil , that he should not approach us , but our consenting together ( as Ignatius ) would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the means to crush his very head , in frustrating his dividing designs , so we might also defeat his Instruments too , that wait for our fall : Nam neque perire nos , neque salvi esse , nisi una Possumus ; as Otho in Tacitus said to his Army . If we sink , we shall sink together : And if we arrive to a safe Haven ; it will be whilst we are united into one Body . Therefore if Mr. Baxter would either do good , or prevent mischief , in his Generation — May he be ( as Nazianzen said of Athanasius ) An Adamant , and a Loadstone . An Adamant to break the Conspiracies of naughty men ; and a Loadstone — to draw together ; and to close the differences of dissenters ; I am thy Servant said David , and the Son of thy Hand-maid ; that is , as Prosper glosses those words — the Son of thy Church — He adds also — He is not the Lords Servant , who is not such a Son : A Son of Peace . For Christ is the King of Salem ; the Prince of Peace ; And Hierusalem , which is the Spouse of Christ , and the Mother of us all , signifies the Vision of Peace . But Invidiae quondam stimulis incanduit atrox Alecto , placidas latè cum cerneret urbes . Mr. BAXTER'S First Letter , Directed thus . To the AUTHOR of the Perswasive to Conformity . SIR , THE vehemency and importunity of your Call for an Account to the World of the Reasons of my Judgment and Practise , have sufficiently made me willing of the Work ; and put me upon craving your assistance in it , and to answer me these few Questions . 1. Whether you know of any one that will License it , if I should write it ? or can procure me so great a favour , and who it is ? 2. Or whether you think it lawful to print it unlicensed , contrary to the Law of the Land ? 3. Whether you think it lawful by my Reasons , which you call for , to write that which the Civil and Ecclesiastical Laws forbid , under the Name of depraving the Liturgy , and appugning the Church-Government ? 4. Whether you know how I may be kept out of Goale when I have done : ( I hear you are now Minister of the Place , whence a Letter was sent , which occasioned my last imprisonment , where I am virtually still , being adjudged to go to New-gate , when I am apprehended ? ) 5. Or if a Prison , and ( in probability ) thereby Death , be that you desire , whether you think it lawful to suffer so much and die , to satisfie your desire , and do that Work ? 6. Whether you know of any Printer and Bookseller , who would Print and Publish such a Book , and who they are ? The Savoy Papers which you talk of , were written by the Warrant of the Kings Commission , and published ( some of them ; for others were never published ) by poor Scriveners that had the Copies , to get Money , ( without my knowledge , and to our injury , in a Time when the Act against Printing was not made . ) 7. Whether you think if I should write such a Book , that the Diocesane Party would not be much more offended and angry , than if I had said nothing ? 8. Whether I should be called so earnestly to do that which will give so great offence against the New Conformity , when that which you mention , which was done by Commission against the Old Conformity , could never have an Answer ? And is it not as easie with you to contemn another in stead of answering it , as that ? I crave your Answer , especially to the first Questions , because your Importunity would force me into a hope , that at last I have met with the Man ( though unknown ) that will procure me the liberty of writing and publishing an Account of my Non-conformity : For Charity forbiddeth me , till constrained , to charge you with such vile Inhumanity and Impudency , as publickly to call to a Man for that which you take both for Sin and Impossibility , and to reproach him for not printing , when you know the Press is shut up from him ; and know , that it were like to be his death , or ruine ; especially when you appeal in defense of the Reasonableness and Equity of your Demand , and when you are a Preacher of the Gospel , and as much wiser and better than the Non-conformists , as your Book importeth . Craving your Answer , I rest , your greatly obliged Servant , if you procure what you seem to promise me , Ri. Baxter . Aug. 18. 1670. AN ANSWER TO Mr. Baxter's first Letter . SIR , I Receiv'd yours this Afternoon , directed to the Author of the Perswasive . I will not tell you , that shooting at Rovers , you have miss'd the Mark. Though I glory not in such kind of Tactica , but prefer any plain Sermon I preach before them . The main design of of that Essay , ( I hope ) was not only innocent , but commendable : To c ham down fiery Spirits ; not to raise them : And to call in your Charitable Assistance ; not to provoke you . Therefore after such candid dealing , ( especially with your self ) I am not a little surpriz'd with these rough Passages , as — Desiring your Imprisonment , — your Death , — vile Inhumanity , and Impudency , — Reproaching yo● — Accounting my self wiser , and better than the Non-conformists ; besides that Sacrasme , — now you have met with a Man , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ! I hope there is not so much Gall and Acrimony in that whole Book you stumble at . Sir , I beseech you , set a stricter Watch over your Spirit , that you offend not in your Tongue : Let not your Saul-like Parts elevate you so high , as to overlook others . I will assure you , I have no malignant thoughts towards your own Person , or any that are of your Judgment : Those that know me , will be my Compurgators . I had , and still have a deeper sense of the gasping condition of our bleeding Church — The struglings of her own Children within her Womb , I well knew , procur'd these Throws . If therefore , according to the sentiment of my Judgment ; which I neither receiv'd from extraction , or education , but from deliberate and impartial study ; I ventur'd on an Expedient to reconcile them , and antidote her utter Deliquium ; I had thought I might have escaped the Gauntlet , and only have been pointed at by this Spit , — Magnis tamen excidit Ausis . If I could discover by the narrowest scrutiny , that I was acted with any other Principles , than the Fear of God , and Honour of the King , I would both abhor my self , and abandon my Enterprize ▪ But till then , — Dii coeptis aspirate meis ! I little look'd for this Complaint from you : for when Fame lately spread a Report , that you would return to your old Province , in these Parts , I did heartily rejoyce ; not only in respect of the publick good , but that I should be happy in such a Neighbour : from whose Torch I might borrow Light , to illuminate those dark and opacous Parts which are in my self . Before I come to an Answer to your Queries , I must premise my hearty thanks , in that you have gratified me in one of my Requests , by the Retractation of your political Aphorisms . The other , which you stick at , is as modest and as rational . As hereafter we must give an Account , to him that is ready to judge the Quick and the Dead : So what absurdity was it , to desire the Reasons of your Judgment ? since you are pleased to walk Antipodes to us . That you , who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . might extricate us out of the Labyrinth of our Errors ; if you can make them appear so . That so we may come over to you , and walk on the safest part of the Globe . The Occasion moving me to that boldness , was a startling Assertion from a Friend of yours , — That Conformity is in it self simply and absolutely sinful . And was it not time to call in Aid ? Let this appear , and then farewell Tythes . How shall I do such wickedness , and sin against God ? I do not find you so peremptory ; but rather to favour sober , painful , and conscionable Conformists : In which Classis I desire to be found . I had thought some Principles of yours , formerly laid down , had inclin'd you to us : Not to mention your Approbation of Dr. Brians 6th Sermon ; and your late Book , wherein you affirm many Catholick Truths . Though ( if I rearch your meaning ) — All things are not therein calculated to the pleasing of the Diocesan Party , as you call them . And the deluded Proselytes in these Parts , are as much exasperated with you , on the other hand , for your deserting them : And as they apprehend , too much compliance . I am asham'd to stain my Paper with what they do eruct are in their Frenzy-sits . As double-minded Men are unstable in all their ways : so those are never fix'd , that steer their course according to the Notions of Mans Wisdom . But to your Queries . I , & 2. Q. Whether I hnow any that will License such a Book , ( as contains the Reasons of Non-conformity . ) And whether it be lawful to print such a Book ? A. These Queries are captious , and fallacious : Implying , that all Books de sacto are licens'd . The contrary whereof , is by daily experience evinc'd , in Books of the like Argument , and against the Royal Society it self . Nay , some of your own Books are not licens'd . And does your Conscience cheek you at this Instant only ? These Pangs will not be permanent . Were I Chaplain to his Grace of Canterbury , or the Bishop of London , I could give you a more direct Answer to the former ; and as for the latter , you are your own Casuist . 3. Q. Whether it be lawful to write against the Laws of the Land ? A. I am glad you are now so tender . Ab initio non fuit sic . Far be it from me , to advise you to be disobedient to the Laws . Better my desire should be frustrated , than you should commit the least sin . But see that your Obedience be aequabilis , commensurate to one Law , as well as another , and to the same Law at all times . There is a Relaxation ( you well know ) of the Law sometimes . And who knows , but Authority ( if desir'd ) may dispense with the Letter of the Law in such a Case ? If you had been always so cautious , there had been no need to have complain'd in your next Query of your Imprisonment . But upon what Basis you should ground a Promise of security from me , I am utterly ignorant . Q. 4 , 5. How you shall be kept out of Goal ? Whether I desire your Death ? A. May not this be done , with so much moderation and sobriety , that you need not incur the guilt , or penalty of Treason ? May Mr. Baxter ( per me licet ) live as free as the Birds of the Air , and not be coop'd up in any Recluse ! Long ! long may you live ! to the Glory of God ; the Peace and Wellfare of this Church . And may you bring forth more and more mature Fruit in your Age ! I would not have you hazard the least hair of your Head for my sake . I had rather Screene ( I mean ) stand betwixt you and danger ; than expose , or betray you to the least uneasiness . The more unkindly do I resent that bitter Reflection , — As if your Imprisonment came from my Parish . I dare avouch , you have not one Enemy in it ; except one Will. Lees ; whose Horses ( he says ) you took from him , with your own hands , in the time of the War : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he calls them . Now were I in your Case , I would not trust an Act of Oblivion , here below , to bear me out before the great Tribunal above ; without giving the Poor Man some equivalent satisfaction , whilst he is in the way . Q. 6. Whether any will print , or sell such a Book ? A. This is all one , as to enquire , whether Huxters , or Mercenary Men , will refuse their Advantage ? You have been so happy , as to inrich this kind of Men already . Q. 7 , 8. How such a Work will please the Diocesan Party ? and the New Conformists ? A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Never was any Man so happy as to please all Parties : And I hope you do not study to be a Man-pleaser . We must discharge good Consciences towards God and Men. And then Ruat Coelum ! Let the Mountains fall into the midst of the Sea ! Nobismet ipsi plaudamus ! nos liberavimus animas nostras . Now Sir , I have given you these Strictures , in obedience to your demands : Neither courting , nor deprecating your further trouble . Though I prefer the serenity of Peace before the most learned Dust . I desire to reciprocate no other Saw of Controversie with your self ; than that of mutual Love and Honour . And herein I shall be loth to afford you the Spoils of a Victory . So far am I from constraining you to use virulency , which you threaten ; that I had rather set a Lamb before an Elephant , and by a Spirit of Meekness , disarm your Menaces , than make a Schism and Rupture in our Fraternal Bond. Sir ! until I shall be so happy as to see you , I shall continue your Faithful Servant , and Affectionate Brother , Jo. Hinckley . Northfeild Aug. 25. 1670. Mr. BAXTER'S Second Letter . SIR , WHen I had wrote an Answer to so much of your Book as concerned my self , I cast it by , perceiving that it contained a just detection and denomination of such things , as none of my Reproachers hitherto have had patience to endure to be told of , who had not the patience or sobriety to forbear committing them . For your Book confirm'd me in the Opinion which late experience of the World had brought me to , that it is one of Satans impudent designs , to make sin pass uncontroll'd in the World , and to render all that oppose it more criminal than them that commit it , to tempt Men to sin in such kinds and degrees , as that he shall seem an uncivil Railer that presumeth to charge them with it . I purposed therefore to leave you in the Fruition of your self-pleasing-crimes , lest the naming of them should transfer the imputed Guilt from you to me . Therefore I only tryed you with a few gentle Questions , in order to the fuller understanding of your sense . I answer to which , and in this second also , you express so great tenderness , and count your softest signification of a dislike , to be Censures so harsh and passionate , as if you were injured , if your Crimes were not applauded : And withall take it ill , to be supposed impatient of hearing the Truth , and call for my Proofs in the very Lines which vehemently express your impatience . Your two Letters so abound with words , which serve only to tell me your conceits and confidence , and what you would have us do , to be pleasing to you , and so much pass over all that it concern'd you in Reason and Justice to have spoke to , that it is with reluctancy that I trouble you with any Return . For what benefit can be expected by it ? You importune me to break the Kings Laws by printing without Licence ; and in the same Volume represent us as hainous breakers of his Law , for — you know what . You can suppose me , without any proof , to have formerly printed without License ; and when you thought I had sin'd once , importune me to do it again : You can intimate to the World how unreasonably I deal , if I write not and publish not that which you judge it a sin to publish , as being forbidden , and so cunningly bring me under one of the imputations unavoidably , either of sinning by my unreasonable silence , or by breaking many Laws . You lay this Charge on me , before the World in print , and so importune me to that Act , which the Law of the Land will heavily punish ; and yet wipe your mouth , and take it ill to be noted , as one that would draw me into suffering . And yet you want not words , when you can give no reasonable Answer concerning any of this . You cannot pretend , that such Laws , if I break them , will not be excuted , when I lie almost these two years under penalty ( adjudged to Newgate it self for six Months , by Sentence and Warrant ) for a far smaller breach of the Law ( which my best understanding perswadeth me is none at all . ) You think the silencing of about 1800 Ministers , while many hundred thousand Souls are perishing through ignorance and ungodliness , to be a Load not heavy enouh to the People and them , ( to say nothing of the great indigence of many of their Families ) unless it be increased by your wordy bitter Oratorical Reproach ; when we would take it for rare clemency , if we might but have leave to preach Christs Gospel without a farthing of their maintenance , ( yea , and to be confined to preach only on the Catechism Points , to some of the poorest ignorant Congregations , such as many in Wales , &c. as I offered , when I was silenced first ; yea , and under sharp Penalties , if ever we speak against Bishops , Liturgy , or Ceremonies ; ) yet after nine years silencing we must be scorned by you , as such as abjure their Calling , and make themselves Milites emeritos : When you know that God will not be served by deliberate avowed sin ; and that he that so entereth on , and exerciseth his Ministry , ( and will sin by Covenant , that he may preach against sin ) can scarce expect a Blessing , if a Pardon : And when you cannot but know , ( for you dwell in England , and write against the Non-conformists ) that the sins which the Non-conformists fear they should be guilty of , if they conformed , ( not accusing any others ) are so inhumane and hainous , that we dare scarce name them , lest you startle , and think we charge them upon you , ( whom we leave to your own Master . ) Yet do you make a hainous matter of it , that we thus by fearing sin our selves , do seem to think , that Conformity is any sin at all , and say we weaken your Hands , prejudice your Ministry , and make the People cold in joyning with you : What then should we do , if we published the Reasons of our Non-conformity , and opened all that sin which we fear , which yet you so vehemently call for ? Yea you say , [ Who would unmuzzle a fierce Panther , that would worry him that set his Chops at liberty ] even then , when I ask you but to get me a License for that which you so openly call for : which is all one as to say , [ Do it if thou dare : and if thou do it not , thou abjurest thy Calling , and refusest to give the World a reason of it : ] You can tell the World , that in my Book of Rest I seem to go their way , that hold , ( That they may fight against the King , if it were for the cause of Religion to purge the Church of Idolatry and Superstition , and cite P. 123. ( in which Edition of 12 , I know not , ) when I never wrote so never thought so ; but have proved the contrary at large in several Writings ! Yet this is done deliberately in print . You fetch your Charge from the old Editions of that Book , eleven years after I had retracted , and expung'd , and left out of that same Book , not only that which you pervert , but all the rest from end to end , which seemed in the least to favour the late Wars . Either you knew this , or you did not . If you did , was that done like a peaceable Minister , to aggravate with such gross and odious untruth things retracted , and utterly expunged , even long before the Act of Oblivion ; and that so as directly tendeth to the temporal ruine of him you charge them on ? If you knew it not , did it beseem you to meddle in Print , where you know no better what you do oppose ? What good will Austins Retractations do him , if he shall ten or eleven years after be freshly charged with all that he retracted , and much more ? ( yea , I gave Mr. Hampden Pie one of the Books of One of the latter Editions so altered , but a little before he came to your House ( to his utter undoing . ) If you did not see it , you might have done , before you had written against it . Yea , ( as not regarding your self-contradiction ) at the same time you call me to retract my Political Aphorisms , and tell me how excellent a Work it would be , when I had done it before , and had so long before retracted what you aggravate : Though the one was done so lately , that you could scarce know of it , the other that was done eleven years before might have been known : And if so long time excuse not the Book , or Author yet , from your bloody Charge , why do you desire him to retract another ? What good will retracting it do , if you will nevertheless so many years after make such use of it , ( from what Principles , and to what Ends I leave to you ? ) The Aphorisms , which you would have retracted , you say , [ are those especially which are gathered by an Eminent Hand : ] Who can think but here you condemn all those which that Eminent hand hath gathered ? And the first of all is [ Governours are some limited , some de facto unlimited : The unlimited are Tyrants , and have no right to that unlimited Government . ] The next words are , [ For they are all Subjects themselves , and under the Sovereignty and Laws of God. ] Because it is your highest Preferments , as you say , to preach the Gospel , I beseech you give me some such light here as is necessary to a Retractation . If any Governours are not limited by God , tell me whether it be any sin in them , if they make Laws , commanding Men to deny God , and blaspheme him , to worship themselves as Gods , as Caligula did , to worship Mahomet or Idols , to kill all the Innocent People of the Land ? ( I talk not of the absolute Power of all Mens Estates and Lives . ) Nay , whether there be any thing imaginable which they may not command ? or whether it be possible for that Man at all to sin , that is not limited by God ? And tell me if this be the Doctrine which you count it your chief preferment to preach ? And whether you can think that any wise Governours in the World will take those for friendly Promoters of their Interest , who would so calumniate them , as to make their Subjects believe , that they lay any such claim ? You can gather , that I approve of Mens terms of Ministration , because I joyn with the Church which they teach . As if no more were required of a Curate , than of a Communicant . And as if the same Reasons which warrant my Worship as a private Man , would warrant all my Subscriptions , Declarations , Oaths , and all the rest of Ministerial Conformity . You can blame me for not Actively submitting to the Laws , when you can name no Law which commandeth me what you mean. You can Magisterially say [ Not that loose paralitick Discourse given to the Kings Commissioners at the Savoy , written rather Rhetorically , ad Captandum Populum , to insinuate into vulgar Capacities , than Logically to evince the Hypothesis contended for , strip'd of its multifarious Fallacies , ungrounded Surmises , and erroneous Suppositions , &c. ] 1. As if you knew what was given in at the Savoy , when a considerable part of the Papers were never published : Yea I have reason enough to believe , that no Man living can give an account of them to you but my self ; because no Copies were taken , and some Papers only read . 2. There are many Papers printed which were given in upon that occasion ; and who knows by this Character which of them it is that is called the Loose paralitick Discourse ? 3. You talk of a Hypothesis contended for , as if you had a mind to be thought to say somewhat , though you understand not about what : For no Hypothesis is named by you , and no wonder . If you mean the first , second or third Paper given in at the beginning of the Business to the Lord Chancellor , the Hypothesis was , that union is desirable ; the means whereto we offered as we were commanded . If you mean our exceptions against the Liturgy , the Hypothesis was , that the Liturgy was corrigible , and to be altered in some things . And do you oppose that Hypothesis which the King had expresly put into the words of his Commission , so far as to appoint Men to alter it ? and which the Convocation by their actual alterations owned ? If you mean our Reply to the Answer of the Exceptions , the Hypothesis general is the same . And what made all those Learned Persons who wanted neither Time nor Will , forbear ever to give an Answer to that Reply , if it were so loose and contemptible as you make it ? Was it because contempt was fitter than a Confutation ? that could not be ; because smaller matters not written by Men commissioned by the King for such a Treaty , nor offered by their own importunity , have found some of them at leisure for a more particular Consideration . If it be our Liturgy offered them that you mean , the Hypothesis there is , That those forms there offered were fit to be taken into consideration , as the Addenda mentioned in the Commission . If this be false , what can you imagine to be the reason that we could by no importunity ever procure any by word or writing to open to us the faults of that Liturgy ; and that L'Estrange himself had no more to say against it ? Though being drawn up in eight days only , we desired we might have had leisure to have made it more perfect , ( which might easily be done . ) If it be the Petition for Peace that you mean , the Hypothesis was , That our Concord was so desirable , as that they should make the abatements there mentioned to attain it ; but especially , rather than silence so many Ministers , and choose the other ill Consequents that would follow . If this be , it you mean , and you are ambitious of acquainting your Rulers , that you will stand at Gods Judgment as an approver of — all that — enjoy the pleasure and fruit of your desire . If the silence of so many hundred Ministers , and the Consequents to so many thousand ignorant Souls , be a Blessing to be rejoyced in , put not your Sickle into other Mens Harvest , but let the Labourer , who is worthy , have the hire . If it be otherwise , what need any Man say , Their — be on us , and on our Children ? 4. And when you talk of Vulgar Capacities , do you not reproach the Reverend Bishops as Vulgar Capacities , in print ? To whom were they given , but to them ? And I never heard of any that they shewed them to . If you say , That they were printed afterward , I answer , 1. Some were , and some were not . 2. How could we then foretel that , when we gave them in ? 3. They were done , as far as I can learn , by a poor reading Curate , that gave the Printer Copies through meer poverty to get a little Money , without our knowledge . For he was th● Scribe that we were forced to use for Copies , and I hear he kept some for himself . 4. I sent to the Kings Secretary , Sir IV. Morrice , when I heard they were in the Press , to desire him to search the Press , and apprehend them . 5. The printing of them by offending our Antagonists , and by the intollerable falseness of the impression , was a very great injury to us . Moreover you dare publish to the world , [ Had Men kept close to the Church of England , they needed not have stumbled at swearing , That it is not lawful to take up Arms against the King. I must tell the whole Chorus of my dissenting Brethren , that this very Fly is enough to spoil the Box of pretended Oyntment : who can choose but nauseate that way of Discipline , which startles at renouncing War against the King ? ] Do you think you were able to bear it patiently , if I should tell you how much of the Diabolical Spirit is in these Lines , and how unfit such a Spirit is for the Sacred Ministry ? 1. You know that it is a time in which our Rulers are justly exasperated for the horrid Murder of the King , and for the Treasons and Rebellions that have been committed : And you know , that no design could more gratifie the Prince of Darkness , than to bring the Odium of all this upon the Ministry , or upon any part of the Ministry whose labours are needful to the Church . 2. I suppose you know , that it is not one of a Multitude of the Non-conformable Ministers that ever took up Arms against the King. I suppose in all Worcester-shire there is not now two , for I remember not one , ( though there are some Conformists that were in Arms against him . ) 3. I suppose you cannot be ignorant ( because you dwell in England ) that they were Episcopal Parliaments that were long quarreling with the King , and that still cried out of the danger of Popery , Arminianism , Monopolies , &c. of which Rushworths Collections sufficiently inform you : And that Dr. Heylin , in the Life of Arch bishop Laud , hath fully acquainted the World , that it was one Party of Episcopal Men , ( of whom he would make Arch-bishop Abbot the head ) that contended against the other , and put in the difference about the Subjects Propriety into the Quarrel ; and that besides , Neile , Laud , Buckridge , Howson , Corbet , and Mountague , the Bishops went all the other way : So that by Andrew's advice it was thought unsafe to let a Convocation meddle in their Cause . 4. I suppose you cannot easily be ignorant , that the War in England against the King was begun by an Episcopal Parliament ; where ( as some of the Members aver to me ) there was but one known Presbyterian in both Houses , and there or four Independants , and two or three Sectaries , and about four hundred Episcopal Men and Erastians : And also by an Episcopal Army , for such was the Earl of Essex , and almost all his Chief Officers ; and by almost all Episcopal Lord-Lieutenants , who were first put into possession of the Militia against the Kings Commissioners of Array : In so much that even the Propositions sent to the King at Nottingham were but for the Regulation of Episcopacy , and not the Extirpation : And among all the Westminster Assembly there were not called ten Non-conformists ( nor I think eight . ) Nor indeed was Presbytery then well known in England , till the notice of it came in long after with the Scots and Covenant . So that it is past doubt with any but the desperately impudent , that it was Episcopal Men in England on both sides that raised War against each other ; though one Party of them afterward fell in with the Presbyterians of Scotland , and the Sectaries , for fear of wanting help , and of being overthrown . 5. You cannot but know that it is not the whole Chorus of your dissenting Brethren , that scrupled swearing , that it is not lawful to take up Arms against the King. That twenty in London took the whole Oxford Oath at once , and more after : That the chief Nonconformable Ministers took it in Northamptonshire , Somerset-shire , Devon-shire , and some other Places : That many Non-conformists were against the War ; as Mr. Geery , Mr. Capel , and almost all the Gloucester-shire Ministers , and many others . Poor Mr. Martin of Weedon , lately in Goal near you for preaching in private , lost an Arm in the Kings Service in his Oxford Army ; when the only Arch-bishop left in England ( Williams ) was a General in Wales in the Parliaments Army . 6. You have not given the World any Proof of any Presbyterian Minister in England , ( much less the whole Chorus ) that ever scrupled swearing what you mention . I should know their minds as well as you , and I know not one , that I remember , that is not ready to swear , that [ It is not lawful to take up Arms against the King. ] I say again , I know not one . And shall a Levite stand up and intimate , ( though it be not so spoken out ) To the King , and to Papists , and to Posterity , that it is the whole Chorus of Dissenters about Discipline ? Put out your other Clauses , and let us have no more Oaths of Allegiance or Fidelity to Diocesanes or Lay-Chancellors put upon us , than were imposed on Christs Churches for 600 or 800 years , and then try who will refuse to swear a Renunciation of War against the King. 7. But I admire how you came to such an obdurateness , as to talk of nauseating [ that way of Discipline , which startles at renouncing War against the King. ] Is it Episcopal Discipline that you mean ? If not , what way of Discipline is it that startles at it , unless you mean Military Discipline ? Read over the Confessions of the French , Belgick , and all other Presbyterian Churches , and see whether there be any thing in their Discipline that startles at it . What if it had been the Presbyterians , and not the Episcopal , that in England raised the War ? Doth it follow that their way of Discipline was for it : Name us that Form of Discipline , and tell us where to find it , which you mean that is guilty of what you charge on it . Doth he that saith [ Every Church should have a Bishop , and not only a thousand or 600 in a Diocess ] hereby say [ we may not renounce War against the King ? ] Do not so wrong God as to think him so unjust , as always to suffer such as you thus to abuse the Innocent . 8. And you that talk so malepertly of the Savoy Papers , it 's like know , that it was not Presbytery , nor any other than Arch-Bishop Usher's Form of Episcopacy in terminis , in his own printed Paper , which we offered the King and Bishops as the Medium of our Concord in 1660. And when that would not be received , see in the Kings Declaration about Ecclesiastical Affairs , whether it was not the down-right Prelacy that was submitted to , with only the additions of some Pastoral Power in a Rural Deanery : And I never heard Presbytery pleaded for by Word , or saw it by Writing in all that Treaty , but only Vshers Episcopacy . Why then do you talk of the Discipline of the Chorus , unless you mean the Episcopal Discipline . And do you not know , ( that write about the Cause ) that the War was not founded in Theological Differences , but in Law Differences ? and that it was Statesmen and Lawyers that made the difference by their Political and Law-Controversies ? Not but that Divines on both sides were too guilty , if not the forwardest . But my dull Brains could never find out any one Point of difference in Theology , about the Power of Kings , and the Duty of Obedience in the People between the Divines called Presbyterians and Episcopal : If you know any , name them me , and tell me your Proof ; I know that they medled too much with the Political and Law-Controversies of Lawyers and States-men , ( for there lay the difference ) as I did my self in my Pol. Aphor. of which I unfeignedly repent , ( though I thought then , that Oceana forced me to do it . ) 10. It 's not probable , that so Learned a Man is ignorant what Bishop Jewel , Bishop Bilson , Bishop Andrews in Tortura Torti , and many more such have said , to prove , that Calvin , and the Presbyterians , and the English Puritans , differ not in these things from the Theology of the Church of England , taking the same Oaths of Supremacy and Allegiance , &c. And how come you to be wiser than they , and to prove the Discipline Interest in the disagreement ? And when you have taught the Papists to say that Andrews , &c. spake falsly , how will you prove it ? I know that there were many Sectaries , and some individual Persons of the Episcopal and Presbyterian Judgment , that erred in Law and Politicks , and perhaps in Theologicals too . But what 's that to a difference between the Parties in their Religious Principles ? 11. For can you be ignorant that it is the grand Champions for Prelacy that have written for the Principles of the Long Parliament , by which they pleaded for their War ? Do you not know , ( to pass by Bishop Jewel ) what Bishop Bilson of Subjection hath said , and what Rich. Hooker in his Eccles . Pol. L. 1. & . 8. hath said higher than those Parliament Soldiers that I was most acquainted with ? I have now written a Book , ( Licensed ) which containeth a Defence of Monarchy against R. Hookers Popular Errors . Why then do you not call the Episcopal Party to repentance ? or why do you insinuate such suspitions into Mens Minds , that the Discipline is it that startles at renouncing War against the King ? You know , I suppose , what Grotius de Jure Belli , also hath said in his Enumeration , ( out of Barclay ) of Cases in which it is lawful to take Arms against Kings : Even that Grotius who was the Master of the late Game , and boasteth of the approbation of the English Prelates . Was Arch-bishop Abbot a Presbyterian , ( who saith he was suspended for refusing to License Dr. Sybthorpes Book ; see his Narrative in Rushworth ? ) Did he and all the Clergy , and Parliaments , that went his way , forsake the Church of England ? Who then were the Church ? Yet you can add [ P. 125. And since the Lines of our Peace and Happiness , as to Church and State , do meet and concenter in him , as our common Father , is it unreasonable for Subjects to swear they will not endeavour the alteration of Government in the Church and State ? who would think , that any Natives of a Land , professing themselves the Followers of Christ , — and expecting protection from a lawful Prince , should once demur , whether they should make this Declaration , or take this Oath ? ] ( O easie happy Swearer ! ) Qui deliberant desciverunt : Such as doubt of this , have even shak'd off the Yoke of Subjection , ( unhappy Doubters ! ) 1. Here [ They will not endeavour the alteration of Government ] is put in stead of [ will not at any time endeavour any alteration of Government . ] [ 2. In Church and State ] is put instead of [ in Church or State. ] 3. Not one Man of my acquaintance of them you question , refuseth to swear , that he will never endeavour any alteration of the Church Government , as it is in the King according to the Oath of Supremacy . 4. They that offered Bishop Vshers Form of Episcopacy , are not for altering Episcopacy as such . 5. The Oath of the Canons 1640. put [ we will not consent ] in stead of endeavour . And a Parliament condemned that Oath ; and no Parliament since thought meet to justifie or restore it . 6. We know that Lay-Chancellors exercise the Power of the Keys , by decreeing Excommunications and Absolutions : And we believe , that exercising the Power of the Keys so , is Church-Government . And we are all agreed , that yet no reforming alteration is to be attempted by Sedition , Rebellion , or unlawful means ; but only by Subjects petitioning , Parliament-mens speaking , &c. And if you think to come to Heaven by swearing , that we may not petition against Lay-Chancellors use of the Keys , cannot you go quietly your own way , and let others alone that trust not to such means ? 7. We believe , that Ignatius his Episcopacy ( every Churches unity being known by one Altar and one Bishop with his Presbyters and Deacons ) is as lawful at least as one Bishop only to a thousand or 500 Churches : And I believe , that it is in the Power of the King and Parliament to reduce our Episcopacy to that ancient Form : And if they do it , I will not swear to disobey them , if they command my Service under them : I was once commissioned among others under the Broad Seal to endeavour such an alteration of the Liturgy , &c. And before what was done about Episcopacy , the Kings Declaration about Ecclesiastical Affairs sheweth ; and I will not swear to disobey the King , if he command me the like again ; nor I will not swear universally , and mean particularly , till the Law-givers so expound themselves . 8. I know by what Oaths the Roman Clergy got their Supremacy , and mastered Kings and Emperors . 9. I know that till Roman Tyranny invaded the Church , the Clergy was not put to swear to the Bishops . 10. I love but one King in a Kingdom , nor any thing that is injurious to him ; and I am willing to swear Allegiance to my lawful King , as I have done , and to take his Office as a Constitutive part of the Kingdom . But not to twist any other with him by Oaths into the Constitution , nor any thing that looks like it , especially not to swear to the Church-Governours before the Kings State-Government . And now what is the connexion of your Premises and Conclusion ? [ The King is the Center of our Happiness , &c. ergo , none that are Natives and Christians , and expect protection , should once demur whether he may swear to Diocesanes and Lay-Chancellors , yea not to endeavour any alteration of their Government by Petition , or if the King command them ; ergo , they that doubt of this , have even shaken off the Yoke of Subjection ; ergo , they all deserve , not only to be forbidden preaching Christ , but to be hanged , ( as all do , no doubt , that have shak'd off the Yoke of Subjection ; ) ergo , not only the Non-conformists , but the Conformists , that swear doubtingly , should be all hanged . Thus differ the Priest and the Levite , that pass by the bleeding Church , from us wretched Samaritanes . Turba gravis paci , placidaeque &c. As to the Popish malicious Slanders long since by them vented against Geneva , &c. Beza , the Scottish and English Encouragers of Bothwell , which you intimate on the by , the first are long ago refuted by King James , Bishop Jewel , Bishop Bilson , &c. And lately by Dr. Pet. Moulin Junior , in his Answer to Philanax Anglicus , where he will let you know , that Geneva , Holland , &c. shook off their Governours while they were Papists , before they turned Protestants . And of the later learn more truth from Buchanans History of the Queen of Scots , and of Bothwells Murder of the King. I am weary of following your Treatise so far , I will add but a little more as to your Letters : In the first Letter these words astonish me , [ I hope there is not so much Gall and Acrimony in the whole Book . ] Wonderful , that any Man should so little perceive what he saith and doth , and be so blinded by Self-love ! as to think he speaketh Oyl and Sugar , when he speaketh Fire and Swords . You say you find me not so peremptory as to hold Conformity simply and absolutely sinful : I pray you , could you judge so hardly of me , as to think that I left my Ministerial Labours , to which I was vowed , to escape but that which I account no sin ? You say , [ Some of my own Books have not an Imprimatur ] why would you say so , before you knew it ? I know of none of them that want it , that were then printed since the Law required it ; though the Imprimatur be not printed in them . But since you have so urged me to print without License , I cannot say that the last Book ( the Defence of my Cure ) is licensed , nor that it is not ; but if it come without , you have taught it the way . You so far credit your Neighbour Lee's Report , as to give me the advice for restitution of his Horses . Charity is not so easie of belief . Why did he never make such a demand of me while I lived there in sixteen years space . This is like Dr. Boremans printing , that [ it is said I killed a Man in cold Blood with my own Hand ; but if that be not true , I am not the first that have been slandered . ] Very true : Whereas I know not that ever I struck one Man in anger ( except Boys at School ) in my life , nor did I ever kill or wound any Man in War or Peace . Nor did I ever take any Mans Horses with my own Hand ; nor was I ever , to my knowledge , in Northfield or Kings-norton Parish ; nor ever with any that were employed about taking up Horses in the War , to my knowledge , but once ; which was , when the Kings Soldiers had taken up about a thousand in Warwick-shire , and 500 in Northamptonshire , the Earl of Essex gave a Commission to Colonel Mitton and others to take up some three hundred in the Kings Quarters in Worcester-shire : And about twenty Men went three or four times about it ; of which times I went once with them to see that they committed no abuse by taking from such as they were not warranted to do ; and they brought away about twenty or less , and some were restored , and I touch'd not one of them , nor was their Guide ; and I never heard that they that went the two other times ( which was towards Northfield , where and when I had nothing to do with them , nor knew what they did ) took about thirty more , which I heard were many of them restored ; and if your Neighbour had come to me , and given me any probability that he had lost by me injuriously , it 's like I had repayed it ; but his slander obligeth me not to restitution : I will say no more about your Rule , with relation to all that were present on either side when any were wronged in that War. Your acquaintance with the Huxters that so readily print and sell unlicensed Books , is no direction to me that know them not : A few Sheets many will venture on ; but I know not them that will venture on a large Book , lest they be undone by the surprizing of it . In your Letter you could find a Categorical Affirmation , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Verb ; whereas you may see in the Errata of another Book then at the Press , ( because that Book had no Errata prin●ed ) that [ Verb ] was misprinted for [ Word● ] And if I know not a Verb from a Participle , yet that little concerneth our Case in hand : And though my own opinion be , that the Parts of Speech should be reduced to three , &c. I will not trouble you with my Gramatical ignorance any further than to tell you , that I am contented that you take liberty to judge it as great as you please ; but that Man should be more temperate in censuring the Errors of the Press , Scribe , and Author , who citeth Dr. Manton ( then in Prison ) upon Jude , who never wrote on Jude , but only on James ; and that citeth Dr. John Burges of Regeneration , who never wrote of such a Subject ; it 's like the Subject drew you to think , that he that wrote so much for the Ceremonies ( though once a Non-conformist ) was like to be the Author of such a Book , which indeed Dr. Cornelius Burges wrote , when he was a great Conformist , who was afterward Assessor in the Westminster Assembly , and ( though a Protestor for moderate Episcopacy ) wrote that Book for the necessity of Reformation , which so much offended the Episcopal Party . In your last you liken me to the Papists that take liberty more than enough , when you cannot name one Book since the Act , before your importunity , that I took more liberty in , than was given me , that I remember . And you in the same Paragraph invite me to comply with your sober request , and to direct it to the Common-wealth of the English Clergy ; and yet talk against unmazzeling the mouth of the Panther , as aforesaid ; but these no doubt you can reconcile better than I. As for my nonsense in putting Librum pro Authore , it is such as I am not seldom guilty of , as I am also of putting the Author for the Book . As to your particular Exceptions . 1. Speaking slightly of Conformity , Do you expect that a Man that by not conforming loseth more than you have yet gotten by conforming , and that also loseth his Ministerial Liberty , more desirable than all the Bishopricks in England , should commend the Conformity which he so avoideth . As for Mr. Dod's words , I glad that you say [ Doth God stand in need of our Lie , ( O! no , nor of our Perjury neither ) should we speak wickedly for God , or talk deceitfully for him ? ] ( No , I think we should not ; nor deliberately covenant , or do any wicked thing on pretence of securing the liberty of preaching against the sin of other Men. ) But yet it is my opinion , that we may thank God for the effects that are brought to pass by Mens mis-doings ; ( though not for the sin it self ) even for the death of Jesus Christ ; which was all that Mr. Dod could mean. 2. If you had but seen the Colections of Instances given in by some body at the Savoy Treaty to the reforming part of the Commissioners of Defects and Disorders or Immethodicalness in the Liturgy , you would not wonder that I now take it not for Perfect . Especially when you compare it with the Liturgy which we offered them , and see there what difference we made , can you forbear a Censure of ours , ( which hath hitherto strangely scaped their Censures who rejected it ) and yet marvel not that we take not yours for perfect ? As for your likening me to the Jews that hire Christian Servants to dress their meat . ( There is but one cometh sometime to my House , and he will eat no meat there on any days but of his own dressing . ) Remember that you said even now , God needeth not our Lie or deceitful wickedness , that we may have leave to preach or pray . 3. As to your third Exception : 1. When you have got me liberty to write my Reasons , I will tell you more of my opinion about Diocesanes , if you cannot understand it by my Disputes of Church Government long ago printed ; which if you have read , do you still expect that I should approve of Diocesanes ? or marvel that I think better of the Waldenses Bohemian Episcopacy , and that which obtained in Ignatius , yea in Cyprians days ? But what thought you of when you call me to obey old Establishments , and not invent now ones , and set the People on gadding after Innovations ? Did you really think that our Establishment was elder than the days of the Apostles of Ignatius ? and that theirs were Innovations to ours ? And that Arch-Bishop Vsher reduced Episcopacy to Novelty , when he pretended to reduce it to the ancient Form ? Doth not Dr. Hammond maintain , that there were no Bishops in Scripture times that had more than one Congregation , and that de facto there was then no such things as distinct Subject-Presbyters ? Is 1650 years ago the time of Novelties to us , and our establishment the true Antiquity ? Well! let it be so . — 2. But you untruly report me to say , that we must not communicate with a Parish-Minister , who concurreth with the Bishop , P. 77. If you had added [ In consenting to our silencing ; ] For I only said , that I made that none of our Question : The reason was , because my work lay another way , and it would have hindered the edification of those I wrote for , to have pleaded that Cause with them : But do I deny all that cometh not into our Question ? To deal openly with you , I fore-knew long ago what would stick most against our Concord , when I laboured in vain to have prevented it ; and now the thing which I fore-saw is come : When I perswade the People to Communion in the Parish Churches , they say [ shall we have Communion with those that have silenced so many hundred such Ministers , and set up such and such in their stead ? ] And here I may as well drive them through a Stone Wall , as drive them on directly in that way . If you can do it , why have not you done it ? I am sure I cannot : They will sooner renounce Communion with me , than hold Communion with those that they think have been the chief Promoters of all this , that are of the Clergy . And if I did not challenge them to prove if they can , that ever such and such Parish Ministers were the Silencers , I could get them to hold Communion with none of them all : If you will have your work done your own way , on your own terms , do it ; I cannot so do it , for I am not of your judgment . And now , Sir , I am not so unacquainted with what I do , as to tell you I have given you a lenifying Answer , or to expect that this should please you , who accounted a few gentle Questions so sharp : If my business had been to win your good opinion and report of me , I would have spoken you fairer . But though veritas odium parit , I am naturally addicted to speak plain truth , ( without any ill will to you or any ) though I foresee that impatient guilt will call it railing , and what not . If none deal plainly with offending Preachers , how much worse is their condition than the Peoples ? But had it been for publick view , and not for your own private admonition , I should have used a softer Stile on several accounts : As I take none of your plainness with me amiss , so far as it containeth truth ; so the imitation of it ought not to seem injurious to you : Nothing hath more moved me to it , than to find by your Letter how greatly averse you are to Repentance ; in the promoting whereof I should gladly be Your Servant , Ri. Baxter . April 28. 1671. AN ANSWER TO Mr. Baxter's second Letter . SIR , YOurs of April 28. came to me May 19. It may be it visited some Friends by the way , which retarded its passage : And though my Head and Heart were then filled with better Meditations ; I mean , against the Lords day approaching , yet I could not but give you my sentiments of some Passages therein . Though I shall not requite you , much less be avenged of you for your length and sharpnes● . A full Anatomy of such a Carcass may prove offensive . It is natural ( I perceive ) to you to drench your self in the Waters of Mara ; and to sport in the Salt Sea if Sarcasines and Satyrs : — Magnus ab Infernis , revocetur Tullius umbris , — non potes absolvi . It is a small thing with you to tell me of Crimes and Guilt : That I comply with Satans designs : That I have a Diabolical Spirit , unfit for the Sacred Ministry : I talk malepertly : A Levite started up : That I write against the Non-conformists : When I only court and beg their assistance , in doing no worse than my self , that they would not stand still idle in the Market-place ; whilst so many hundred thousand Souls ( as you say ) are perishing through ignorance and ungodliness . That I traduce the Presbyterians , though I never named them ( I think ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in any Writing or Sermon of mine . As if I would have sin go uncontrolled ; and that I look on them as uncivil , that presume to acquaint us with it . Whereas I have procured your indignation , only by a submissive and mannerly Request , that you would give us the Reasons of your Non-conformity , that we might see where the sin lies . But you say , You will leave us in our self-pleasing Crimes . Then I must say , you are but a treacherous Watch-man , to suffer sin upon your Brother , contrary to Levit. 19. 17. If you will not help us out of the Ditch into which we are fall'n . It is one of Gods greatest Judgments , when he does not reprove , chide , afflict : See Hosea 4. 14. Are you one then that account it your duty to deal plainly with offending Preachers , ( though you will not own the Name of a Diocesan Bishop , yet you fansie your self sitting in his Chair ) and yet you will leave them in their self-pleasing Crimes ? Let the Righteous smite me ; it shall be a kindness : Let him reprove me ; it shall be an excellent Oyl , which shall not break my head , Psal . 141. 5. This dealing of yours will do little towards promoting my Repentance : It may exercise my patience . I will herein write after the Copies of St. Austin , Melancton , Calvin , &c. who in their greatest heats and provocations retain'd their calmness , sweetness , and serenity of Spirit towards those that did bitterly oppose them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as Diogenes told Antisthenes in Laertius . Michael the Arch-Angel , and my grand Master , have trodden this Path be-before me . Sir , you reckon up 1800 Ministers that are silenc'd . Though I utterly dislike the term , Silenc'd ; for to me 't is apparent they are silent actively , and through their own fault , until it appear to the contrary ; and then the sin is yet more hainous , by how much it is the more voluntary . But if you are a true Accountant ; if this be not a false Muster , and you mistaken in your Arithmetick : How many of these have little more learning than your English Books have taught them ? As great Strangers to the Writers of the first Centuries , as they have been to the Universities . How many of these were nested in other Mens Habitations ; whilst the right owners were exposed to wind , weather , and starving ; double the number of 1800. This Retalliation may cause them to say : As I have done , so God hath requited me . Judges 1. 7. yet I have some ground to think , the number is not so great , since I hear that many come in , and more remove into more remote Parts and conform there . If it be true that Dr. Connaught has re-assum'd his Ministry ; I think his Example ( whose Piety and Learning is so considerable ) may be very attractive . However , 't is no strange thing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Methinks that Men who are so willing to preach in Wales , and the poorest Congregations , without a farthing , upon Catechetical Points ; neither medling with Bishops , Liturgy , or Ceremonies , ( as you say ) should be willing to take things ( in order thereunto ) in their most favourable and candid sense . Give me leave to give you two Cautions . 1. Take heed how you undertake for any considerable part of those 1800. that they shall preach on those terms : For then you trans-element them ; their Tongues do not only itch , but their very Nods and Whispers tend that way . 2. Take heed you do not impede so good a Work , by maintaining Conformity to be an avowed and deliberate sin ; absolutely and simply so : A sin , as it were , by Covenant : So that a Blessing is not to be expected on their Ministry ; so inhumane and hainous , you dare scarcely name it . What will we say , if you should lay open the sin of Conformity in your Reasons ? Such a Lyon in the way is enough to affright many . Such a Flaming Sword may keep Labourers out of the Vineyard ; out of the Paradise of the Church . I have sadder apprehensions yet . As the Papists do unchurch us , and by consequence damn us ; so you are like to arrive to the same uncharitableness : For if we live and die in avowed and deliberate sin , what Wages are we like inevitably to receive ? You infer from my words , or rather drag from them , by an odd Climax of Ergo's , that there are some Persons deserve hanging : But I can , with more ease , and better Logick , gather from what you say , that we must be damned . I am glad you own my Quotation out of your Book of Rest : At first you made me afraid , when you said , — You never wrote , or thought of any such Passage . Yet this is but like the jumping of a Deer after a Mortal Shot ; or the playing and sprunting of a Fish , when it is strucken with an Hook : You make me amends afterward by saying , you have retracted and expunged it in your later Editions . And truly , I do much rejoyce at your reiterated Ingenuity in this kind : For as it is said , The best thing is not to be born ; the next , cito mori : So a Palinodia is next to the publishing of sound Truths . But though this Retractation was before the Act of Oblivion , ( as you say ) yet I fear the War was done , and execution over . If you be so rash in obtruding your immature Notions upon the World , before you have lick'd them , and strain'd out their Crudities , and ill Humours in the Press first , by several Editions , you will discourage Men from buying your Books , when they first come forth . This Overture has given you occasion , — Renovare dolorem , by minding me of the saddest Tragedy of my whole Life . The utter undoing of Mr. H. P. though you well know he was undone before : I could lament this in Tears of Blood ; yet as my Conscience does not upbraid me of negligence herein , so that good Lady ( I hope ) will do me the Justice , that I gave her notice of what I fear'd and suspected a fortnight before the Catastrophe . And if there was such a fatality in it ; that after I had beseech'd her Ladiship , that I might convey him to some House of his Fathers ; and this not being yielded unto , but I was intreated to keep him longer ; I could not preserve the Walls of my House from being broken in the night time ; this is , this must be for a lamentation . I presume you had not pour'd this Vinegar into my Wound , had I not been your Remembrancer , about your taking the Horses of Will. Lees. And though you deny the Fact , both he and his Wife offer to swear it . They say , they followed you to Coventry , and obtain'd an Order from the Committees there to have the Horses restor'd ; but you refused to obey it . Nay , they followed you to London , and and at Mr. Foley's House came to your Bed-Chamber . If their Relation be false , or your Memory fail , I cannot help it : Many and many a time they desir'd me to write unto you for some satisfaction towards maintaining them in their poor decrepit Age. You confess you came into the Kings Quarters in those Parts to take Horses ; ergo , Retract again : For in your late Book , you say , you medled not with the War , until after Naseby Fight ; yet you pray'd and preach'd to the Coventry Garrison : Could you forbear to besprinkle your Prayers and Sermons with some of those Principles which after carried you into the Field ? Although I moved you to retract your Political Aphorisms ; yet 't was only such as were erroneous , and dangerous to our Peace . That which you mention , about an unlimited Power in Princes , or universal Obedience in Subjects ; even to turn Mahumitans , if they command ; I do as much abhor in the Leviathan , as I did dislike those Rotations and fond Principles of Government in the Oceana ; ergo , you might have sav'd the labour of your Dilemma . Austin did not retract all that ever he wrote . How does it follow ? I account it my chiefest preferment to preach the Gospel ; ergo , you ask me , whether this Gospel which I preach be the unlimited Power of Princes ? Sure you think I live not in England , but in Turkey ; or else that I am an errand Stranger to the Nature and Latitude of that Embassage , which is committed to my trust . Well! Injoy your own pleasing Conceit ! You will be a Gnostick , do what I can . This is not very stranger : For you conclude , that since Arch-bishop Abbot refus'd to License Dr. Sybthorpes Book , I must suppose him to be a Presbyterian . And because , I say , the King is the Center of our Happiness ; ergo , I must say , None must demur to swear to Diocesans , or Lay-Chancellors ; and that those that petition for an alteration of their Government , if the King command , must not preach . The Consequent is not here question'd , but the Consequence ; and your Metaphysical Head will hardly find Enthymems enough to make it good . Since you so often tell me in your Letter of the Presbyterians , as if you were their great Patron , and would set them against me ; though ( under that Name I never disturb'd them ) to gratifie your importunity , take my naked Thoughts . Many of them ( I think ) are good , sober , religious Men ; especially such as are deluded and seduc'd into that Sect ; Errours : but if they be Gerrones , Men devoted to a Party , and addicted to a distinct Government , from that under which we live ; accounting themselves oblig'd to the endeavouring the pulling down Episcopacy establish'd by Law , and to set up Presbyterian Government in the Church , against the consent of the Supreme Magistrate : I think such a Presbyterian , quatenus such , in the Kingdom of England , ( as things now stand ) is neither a good Man , nor a good Subject ; but is rather factious , seditious , schismatical . As for your large Narrative , concerning the Savoy Transactions ; wherein you inform my nescience , or negative Ignorance , ( for I was not bound to know every Secret of that Assembly ) I thank you for it . I only took notice of what was reveal'd to the World in Print . And I heartily wish , the Result thereof had been the same with that of Hampton-Court . But I perceive , the older the World grows , the more stiff and inflexible Men are in their own Notions and Opinions . Your non-compliance then seems to me as pernicious , as Bez●'s heat at the Colloquy at Poissy : I had almost said , as the abrupt breaking up of the Treaty at Vxbridge . I wish some such Men ( as Dr. John Reynolds ) had been the Commissioners , who might have suppl'd and oyl'd your Wheels ; and so have allayed the starkeness of your Joynts . I will pray for you still in the words of Optatus . Vtinam , qui jam malam viam intraverant , agnito peccato , super se reverterentur , & revocarent , quam fugarent , Pacem . Is not the Roman Eagle ready to prey and quarry upon us all ? And shall we scatter our selves into Parties , and crumble and divide our selves into small Gobbets ? as if we would facilitate our own Captivity , and fit our selves for her Talons . You are at much expence of pains to clear the Non-conformists of the guilt of the late War. A very few of a Multitude were ingaged in it . You lay this Brat at the doors of Bilson , Abbot , Hooker : Of an Episcopal Parliament ; not above one Presbyterian among four hundred Parliament Men : An Episcopal Army , Episcopal Lords , and Episcopal Lieutenants of Counties . I had thought ( currente Rota ) whilst your hand was in , you would have said , that the Regicides had been Episcopal too . Sir , I do now perceive , that Cataline was a Fool : If he had laid the Conspiracy against Rome , upon Tully , might not he have gone free ? But I foresee also , that in process of time it is like to fall out with the late unnatural War , as it did with the Gunpowder-Treason . Cecil , and the Puritanes , were accused for this by the Papists : And the other ( though acted but yesterday , and by whom , is too fresh in our Memories ) is like to be father'd on Episcopal Men : Or else , like Filius Populi , it will be hard to find the true Father ; or like Nilus , the true Original . Give me leave to use the words of a good Author . Primo accusant Rei , ut crimina , in siletium mitterent sua ; vitam infamare conati sunt alienam , ut cum possint ab innocentibus argui , innocentes arguere studuerunt . Ahab told Elijah , Thou art he that troubleth Israel , 1 Kings 18. 17. If Episcopal Men began , and carried on that War , and Presbyterians were free ; I had almost said , — Sit anima mea cum Presbyterianis ! For I hate nothing more than Rebellion . But sure you were too credulous , and easie to be deceiv'd by your Informer ; were they Episcopal Men that cry'd , To your Tents O Israel ? That preach'd — Curse ye Meroz ? first voted , and then fought against the King ? If they were , they were degenerous from the English Episcopacy . They did not keep close to our Church , ( which were my words ) to our Articles , our Canons , our Liturgy , and our Homilies . If they were Episcopal Men , they had found out some new model'd Episcopacy . I will ( in this ) neither own them for my Fathers , nor my Brethren . They were Monsters sure ; for would Episcopal Men conspire to root up Episcopacy ? The only Arch-bishop in England , ( say you ) Williams , was in Arms against the King ; pudet haec . But if he was the only Arch-bishop in England , more shame for some who had remov'd a better out of this World. The best use we can make of his miscarriage , is to take heed of pride and discontent ; lest God should give us over to the Byas of our own Hearts , and so we should also fall into the condemnation of the Devil . What you say of Arch-bishop Abbot , out of Dr. Heylins Life of Arch-bishop Laud ; as if he began the Quarrel about the Subjects property : Do but read the Drs. last Book concerning the History of Presbytery ; and then you may see who have been the best Subjects to Princes , Bishops or Presbyterians . As for Bishop Jewel and Bishop Andrews Defence of Calvin , and our Puritans ; do not wrest their Charity , as the Romanists do ours , when we say they may be saved . I much fear , lest the Complexion of those Men be much altered , since the days of those famous Prelates : So that could they start out of their Graves , and see how their Claws are grown , what havock they have made in this Church ; they would ( like the Partus Saguntinus ) for very grief and shame , retire into their former Dormitories : Or were they to write more Polemicks , they would scarce write Apologies for some amongst our selves : So unlike are they to such as Mr. Ball , who wrote so nervously for stinted Liturgies , and Communion with our Church . Mr. Hooker ( you say ) is under your exagitation . I pray use him kindly ; trample not on a dead Lyon : For were he alive , he would make many such as you are to quake . So strong would you find his Breath , in his deep , close , and strenous Arguments : As those that disputed with Stephen , were not able to resist the Wisdom , and the Spirit by which he spake , Acts 6. 10. I have read him over again and again ; yet I never observ'd him to be an Enemy to Monarchy . You can find out , ( if not new Worlds ) yet new Inhabitants in the upper part of this , in the Stars and Planets ; and if you can look beyond Galileo's Glass , it may be , with your Lynceus Eyes , and strange Telescope , you may make strange Discoveries . Though I honour the Memory of Learned Grotius ; yet 't is not a Duty incumbent on me to defend his ipse dixit . I have a Tract by me , wherein are collected some Political Aphorisms out of him and others , ( which I have not examin'd by his Writings ; ) but if truly his , I do as little approve them , as I do yours . You would have me read the Confession of the French Church , and of others , and see whether they allow of taking up of Arms. Sir ! this is not to do : I have also read Davila concerning their practise : And if he be impartial , I cannot boast . The unlawfulness of the Arms of the French Protestants in several Risings cannot be denied . Du Moulin P. 28. And how it was with the Disciplinarians in Scotland , I have learned sufficiently in Spotswood : Neither can you be ignorant , what the Grand Master of the Discipline ascribes to English Parliaments against Kings , if you read his fourth Book of Institutions . What need we speak of Mens Confessions and Declarations ? Have not we seen their Actions quite contrary ? Until the Scottish Presbyterian Covenant be utterly renounced and forgotten , it will stand upon Record , what is to be expected from those of the Discipline . * All the Foam you can gather in your angry Fits , will never obliterate this , or wash such a Blackmoor white . When you challenge me to shew from the Confessions of any Presbyterian Churches , that they allow the taking up of Arms against Princes , you deal just as the Papists do , when we urge them with that odious Doctrine from Mariana , and others of their Jesuits ; and also with their practise in this case , they say as you do : Shew us any Decree of the Church ; shew us any Canons of Counsels , wherein the Doctrine of Killing Kings is allowed . What shall we say ? I can find no such Canon in the Counsel of Trent : I know no such Edict of the Church : Nay , the Counsel of Constance condemneth the Doctrine of killing Tyrants , as erroneous ; yet indirectly and obliquely they do maintain the same , by giving the Pope a Power to exexcommunicate Heretical Princes , and to absolve their Subjects from their Allegiance . And as Bellarmine says ; though the Pope does not teach Men to disobey their Kings , yet he makes them , who were their Kings , to be their Kings no more . So , though this Doctrine be not expressed , in the Confessions of Disciplinarians ; yet if it be suitable to their practise , and follows a posteriori from their Covenant , and other Principles , by a parity of Reason , it is enough to prove them guilty . However the War was managed ; yet the Divines ( whether Presbyterian or Episcopal ) medled little with it . If I know any , you bid me name them . Your dull Brains could never find out any Point of difference in Theology , about the Power of the King , or the Duty of Obedience in the People . This is strange , you liv'd in England , as you often tell me : And were you such a Stranger in our Israel , that you heard nothing of the clashing of Pens , as well as the brandishing of Swords ? Was the Controversie only betwixt Lawyers and Statesmen ? I have much ado to forbear an allusion to the words of Job to his Wife . Thou speakest as one of the foolish Women speaketh . So you speak of these things , like some rude and ignorant People in the Country . Did you never hear of Dr. Ferne ? Mr. Dadley Diggs , and many others , who wrote in behalf of the King , against the lawfulness of taking up of Arms ? And did you never hear of Mr. John Goodwin ? Mr. Bridges ? Mr. Calamy's Speech in the City of London ? What was the great design of most Sermons preach'd at Westminster for some years by the Smectimnians , but to tell their Auditors , that the Ingagement of that War was pro aris , as well as focis ; for the Cause of God and of Christ ; against Idolatry and Superstition , as well as for the Priviledges of Parliaments ; and against Monopolies . The King and Martyr suffer'd for his Religion , says your Du Moulin P. 110. Did you never hear what pains Mr. Vines and Mr. Marshal took , to prove , that the higher Powers , Rom. 13. were to be understood of the two Houses of Parliament ? * The Scottish Douglas says plainly ; The Hostility against the King , was from his setting himself against Religion . I do not so much wonder at this your inadvertency ; since you affirm , That Dr. Manton never wrote upon Jude , but only upon James . Will not the Doctor take it amiss , that you take no more notice of his Labours ? And as for Dr. Burges , it is now in the Hand of a Friend . Are you such a walking Library ? Such an Heluo Librorum , especially of those that are Modern and English : And yet had you no acquaintance with these ? You say , and you ingeminate it , — That there is not any Non-Conformist but is ready to swear , he holds it not lawful to take up Arms against the King. Why did so many of them then flit their Habitations , five Miles from any Corporation , or their own ancient Homes ? What was the Sum of that Oath ? was it not plainly and directly against taking up Arms ? Did it any way hinder Parliament Mens speaking ? or others peaceable petitioning , for such Reformation as is necessary ? were not those who were commissione'd to administer it , ready to declare the sense of it ? yet down it would not go with many ; latet aliquid : — But I find it is with many of you as I have found it experimentally with some who have been troubled in Conscience : When I have apply'd the best Balm I could to these tender Souls , so that they had nothing to say against their own Peace ; yet still they would be starting some black doubts against themselves ; turning their very Shadows into Gorgons ; that so they might continue in the Valley of Baca. Just so will you find knots in Bulrushes ; Mysteries in Cabbalistical Titles ; and Anexes ; spin Webs to intangle your selves , out of your own Imaginations ; and with Thrushes , pinion your own Wings ; that so you may scrupulously vex your selves . You say well in your Book of Conscience , — That Melancholy is often mistaken for Conscience : So I fear this shieness and skittishness of these Men , is rather the result of an hot and feavourish Brain , than any well-weighed conclusion of a sound Heart . But put out the other Clauses out of the Oath ; let us have no more Oaths of Allegiance to Diocesans , or Lay-Chancellors , put upon us , than Christs Churches had for six or eight hundred years imposed upon them . Why do you lay this Injunction upon me , and others in my Sphere ? Are we the King and Parliament ? Have private Men a Legislative Power ? Can they reverse and retrench Laws ? It is very plausible in you to bring all things to the Institutions of Christ ; and in things doctrinal 't is also necessary : But as to what concerns all the Modes of External Policy and Administrations , it is not only difficult , but impossible . Nay , I think he may be impleaded of Schism and Singularity , that stands up too stifly for the immediate Dispensations ( especially where they are so uncertain ) in opposition to the Instrumental teachings and directions of Men. You may find my Ground , 1 Cor. 1. 12. It seems you are much troubled at Lay-Chancellors ; as if they hindered your Conformity , by exercising the Power of the Keys , in decreeing Excommunications and Absolutions . Me thinks a Person of your ingenuity should rest satisfied with that modest declaration of our Rubrick , concerning the Censures of the Church in the Preface to the Communion . But since you say , That Lay-Chancellors exercise the Power of the Keys in Excommunications ; do they do this of themselves , as Lay-men ? or do they not ? You see , 't is easie to push with your Horns , and to evince , that you are either ignorant or absurd . But I shall only remember you , what you cannot but know already , — That Lay-Chancellors , ( though commonly very knowing in the Civil Law , which is an excellent Hand-maid to Divinity ) yet they excommunicate not as Lay-men , but by vertue of those Surrogates , who are delegated for this purpose , originally by the Bishop himself . This Abstraction is not too hard for you to conceive . But why are you so incens'd against Lay-Chancellors ? I 'le warrant you have more kindness for Lay-Elders , if they were joyn'd with you in things Sacred ; as Catechising , admission to the Sacrament , and the Censures of the Church . But as Luther distinguishes of little and great Devils ; so I think this of Lay-Chancellors is but a Gnat in your way . The Camel or Belzebub is Diocesan Bishops . The Episcopacy of Bishop Usher you are for ; and the Episcopacy of Ignatius ( you say ) is lawful . I am glad you grant this ; for one of your Brethren maintained to my Face , — That there is no difference betwixt a Bishop and a Presbyter in Ignatius . But you are kinder to Bishops ; for where there is one , I suppose you wish there were many hundreds : And if this were allowable , we that are minorum gentium ( as to our own Interest ) have no cause to oppose it : For then , it may be , you and I might in some time of our Ages commence Bishops . But me thinks we should now agree ; especially if you would call to mind that Maxim in Logick . Magis & minus non variant speciem . If Bishop Vsher were now alive , he would give you but small thanks for pressing his Model of Episcopacy ( if his , ) now the King and Laws are restor'd , which he only calculated , as that which could be born by the iniquity of the latter times . Sequestered Ministers , who would gladly then have received a fifth part out of their Revenue , would be loth now to be bound up to the same terms . The Counsel Bishop Vsher gave to the late King ; Rather to part with his Life , than Episcopacy : And his Notes upon Ignatius , concerning the division of Asia , confuting Dr. Meric Causabon , affirming , that Episcopacy crept into the Church in the second Century , do sufficiently discover his Judgment . If Thieves should strip me of all my Cloths , I I will rather accept from them my old Coat , than go naked ; yet if the time come , that honest Men may come to their Goods , I would have all again to a very Shoo-string . Let us not take up the old trick and method of the Papists ; they have given out , that some famous Men , who liv'd Protestants , dyed Papists : So let not us extract Presbyterian Government out of the dead Trunks of Episcopal Cedars . Calvin seems to excuse his New Government at Geneva . — Habemus qualecunque Presbyterorum Judicium , & formam qualem ferebat temporum infirmitas . What ? is there any Sorcery or Necromancy in the word Diocesan ? As Tertullian once jested ; — De nomine Chameleontis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a modest word in Greek ; and is it become Babylonish by being rendred into English . Beza was more propitious than you are to the Diocesan Bishops of England . — Fruatur ( says he ) ista singulari Dei beneficio , quae utinam sit illi perpetua ! But you think they have too many Parishes under their Inspection and Jurisdiction . This is but obliquely to reflect upon former Kings and Statesmen , who have allowed such large Provinces . Some of them have been much canton'd in latter Ages , if we look into our own Stories . What think you of Crete , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Ephesus , Rome ? were there not many Parishes in these ? And I cannot think , but as Jerusalem had her Daughters the Cities and Towns adjacent . So many Regiones suburbicariae , did belong to the Bishops of those great Cities ; ergo , they had their Chorepiscopi to assist them . Tell me true , were there not Bishops before there wery any Parishes ? If so ; Christ never ordained they should be Parochial . Do not you know that the Bishop of Alexandria had all Aegypt , Lybia , and Pentapolis , under him ? And that Thebais and Mareotis were afterward added to his Diocess . But you will be guided ( you say ) by Cyprian and Ignatius . Well! Agreed ; yet these were Diocesans : Cyprians Diocess was Africa ; over great part of which his Power did extend . Ignatius was Bishop of Syria , Coelosyria , and Mesopotamia . If you doubt of this , I can shew my Authority . But why should we swear Allegiance to Bishops ? Till the Roman Tyranny invaded the Church the Clergy was not to swear to the Bishops , This is to twist them into the Constitution of the Kingdom , say you . Is it unlawful to promise or swear to be obedient to Bishops , in rebus licitis & honestis ? Yet this is the sum of our Canonical Obedience . By your leave , Sir , de facto , Presbyters have been obedient to their Bishops , under the Penalty of an Anathema , and Excommunication , long before the Roman Tyranny invaded the Church . I could tell you of the Apostles Canons and Decrees of Councils for this . But since you have such a kindness for Ignatius , see his Epistle to the Ephesians . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And to the Magnesians . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And in his Epistle to the Philadelphians . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Is not this Canononical Obedience ? But this intrenches upon the King , and twists Bishops into the Constitutive part of the Kingdom : I am glad you are so tender of the Kings Honour and Power . Mr. Cartwright wrangled himself at last into Conformity : And if you have arriv'd to a just Latitude of Allegiance , in giving unto Caesar the things that are Caesars , I think you have shot the Gulph , and may at last , — per tot discrimina rerum , — tendere in Latium . I will secure you , — that what we swear to Bishops , does not twist them with a Coordinate Power with the King , no more than when I sworesidelity to the University at my Matriculation : When a Soldier takes a Sacrament to be true to his General ; and Tradesmen do the like to their several Corporations : I say , no more do we set up an Aemulous confronting Power with the King in subscribing to Bishops , which he does not only allow , but authorize ; than I made the University , or they , their Generals , or Corporations to have — divisum cum Jove Imperium . When I quote your words , — We must not communicate with a Parish Minister , who concurreth with the Bishops , you say I should have added ; In consenting to our silencing . Indeed I thought those words needless and superfluous : For what Parish Ministers had any hand in your silence ? If as being Subjects virtually in the Parliament , so you were accessary your self : If as approving and rejoycing at your silence , you will find this very diffcult in any good Parish Ministers ; especially , since we cry aloud for your Ministerial Assistance . You tell me , You can as soon drive the People through a Stone Wall , as bring them to Communion in our way . You bid me do it my self , if I can . Sir ! Had they not been distracted , distorted , and poisoned by other Tutors , much might have been done ; perhaps we might have taken such stragling Sheep upon our Shoulders , and have brought them to their proper Folds . But since they have been taught ( like Wolves ) not to value the Scepter , I have small hopes to prevail with my Shepherds Crook . If they will not now hear your Voice , and be obsequious to your Whistle ; they will , like Corah's Company , tell me to my Face , — They will not come up ; or like Mastiff Dogs , will worry me to pieces . Those that are lately perverted any way , are most heady and sierce . The Revolters are profound to make slaughter , Hos . 5. 2. And after the Scribes and Pharisees had compass'd pass'd Sea and Land to make one Proselyte ; when he was made he was two-fold more the Child of Hell than themselves , Mat. 23. 15. Now , Sir ! Since you do both in print , and in your Letters , so scorn at my absurdity , in desiring your Reasons for Nonconformity ; whereas , it would hazard your safety , if you should do it without a License , which is not to be expected . If you have such strong Arguments in store , which may prove Conformity to be simply and absolutely sinful : An avowed and deliberate sin ; what think you of transmitting them to me ? I will do my best to Midwife them into the Light , without any commerce with the Huxters you reproach me with . Indeed I did send an Epistola veridica to the Tryars ( in the Usurper's days ) without an Imprimatur . You end , as it were glorying , That you have not given me a lenifying Answer , or spoken me fair . You might have said , ( If you are so naturally addicted , as you say , to speak plain truth , ) That taking your Rod into your Hand , you have slash'd the Malepert Levite . Well! I will get some good by you , whether you will or no ; I will think more humbly and meanly of my self , than you can speak . And though you say I am so blinded with self-love , that I neither know what I say or do ; yet I will not pay you in your own Coin ; but pray for you , as I do for my self , — That wherein you or I erre , that God would even reveal this unto us , and reduce us into the Way of Truth . If your habit of severity , and keen edge of fastuous contempt , may be abated , and you may be happily mollified into more kindness : If you shall then vouchsafe to write to me in a more favourable , smooth , and obliging Strain ; you shall not overcome , though you conquer me . In the mean time you may call me a Levite ; but I will take the boldness to subscribe my self , Your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jo. Hinckley . Northfield . May 23. A LETTER Written to Mr. Baxter , After his BOOK of Church Divisions came forth . SIR , I Perceive , that my Answer to your Letter was not satisfactory ; since I find in your late Book , not only oblique Reflections , but direct and down-right Expressions ; wherein ( without any Ambages ) you articulately signifie your discontent both with me and my Book . Who would have thought that a word or two of advice and seasonable counsel should have merited such harsh and Passionate Censures ? or should not escape branding with the black Theta of a Challenge , Ambuscade , and an intimation of Defamation and Blood ? Herein ( me thinks ) considering the Premises , you shew as great a defect of Logick , as of Charity . To what purpose is your Tragical out-cry of provoking you to gape against an Oven ? and making your Name a Stepping-stone to those Ends I aspire after ? Alas ! what advantage will it be to me to see you in the flames ? or your Name sullied ? That 's barbarous ; and this ambitious . I am in the Zenith of my preferment , whilst I am a constant Preacher of the Gospel . How are you sure that I am not able to endure the light of the Truth ? If the Organs of my Eyes are indisposed at present , I will borrow some Spectacles , or procure some Eye-salve to clear them , before you can prove those things to be truth , which you call so . When I see Scripture and reason for them , let me be accounted stabborn or stupid , if I either shut my Eyes , or cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hold them steddy enough to discern them in their genuine Colours . Before this be done , you cannot be assured , that you are a true Prophet , in judging and condemning me afore-hand . Are you Secretary to him , who at one glance sees them , who have Eyes and see not , or else see but perceive not ? You know who it was that boasted that his Eyes were open , Numb . 24. 3. I wish you knew me better , and then you might have abated these severities . How can you hope to heal our Divisions , and to wooe our English World into mutual love ? when your own Gall runs over with such large Effluviums , and your thoughts are so over-weening , as if you did comprehend all Knowledge , Truth , and Light ; and we , poor Wretches ! were groping in Cimmerian darkness , or grovelling in some narrow Ditch . But if you will not hold up your Taper and help us forth , reserving your Antidote against our sin and error , in your own Breast ; take heed you meet not with the same doom , as he in Cardan , who knew how to cure the Stone , and dyed without revealing it . It is well , that you are pleas'd to prolong your Answer , until I procure you a License ; for so you may spare your own trouble , usque ad Cal. Graec. For who would unmuzzle a fierce Panther , that would worry him that sets his Chops at liberty ? Although another Man would tell you ; Herein you deal like the Papists , who tell us , they can prove us all Hereticks , if they might have liberty to dispute , and write without the hazard of the Law : Yet when it pleases them , they take liberty more than enough . Sir ! if ever you comply with my sober Request , you need not direct it to me , but to the Common-wealth of the English Clergy . As for those four Lines 2. Part. Pag. 8. spend your second thoughts upon them , and see whether you can make sense of them . There you serve in again the same Dish of Coleworts ; but you leave out the Author , and name the Book ; yet in your Grammar the Book is a Person . This is no Solacism with you , who can make one Disparatum to predicate of another ; for in the same Part Pag. 92. you categorically affirm , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Verb. These are but trifles ; yet if a Man be put to sencing , he will take all advantages . As for the bulk and scope of your Book , concerning healing Church Divisions , — Cum sis mortalis , &c. The Scene is laid in Heaven , and the design is Generous , Noble , and Christian . It is great pity , that you should , Ausis excidere tam magnis . Yet consider whether the aim and level be both right . If you would have us joyn together with one Heart and Shoulder in the Worship of God , as now constituted , which you allow P. 38. me thinks you should not ( I will use as much softness as I can ) have spoken so sleightly — of Conformity . As , if you should conform , it would neither be a little or single sin , Pag. 26. This must needs weaken our Hands , prejudice our Ministry , and make the People cold in joyning with us . Will those words of Mr. Dod hold weight in the Ballance of the Sanctuary ? who thanked God for the Churches sake , that some Men conform'd ; and for the Truth sake , that some conform'd not . Can that be for the advantage of the Church , which is not according to the Truth ? Does God stand in need of our Lies ? should we speak wickedly for God , or talk deceitfully for him ? Job 13. 7. 2. Though in some places you speak honourably of our Liturgy , Pag. 38. 59. 88. yet you dash all again by complaining of its imperfect mode and fashion of words , Pag. 59. And that you joyn with us meerly by force , for want of a better ; for were you in New-England , you would not joyn with our Prayers . 2. Part P. 176. Is this your Balm of Gilead for our Wounds ? Are you like to prove a good Samaritan to our bleeding Church ? What lowring and longing must there be , after another mode of Worship , if ours be so imperfect , and that of other Churches so far beyond it ? You do well : Go on ! that you joyn with the Prayers of the Liturgy , and in the Celebration of the Sacrament , P. 34. 40. yet you will not touch either ( as to an active Administration of them ) with the least of your Fingers . And herein you resemble the present Jews , who hire Christian Servants to kindle their Fires , and to dress their Meat on the Sabbath-day . They care not what is done , so they do it not themselves . 3. Was it a right course to cement us , and cure our Divisions by alienating the Minds of Men from their Governours , and that Government which is established by Law amongst us ? As if it were not lawful ( by your Doctrine ) to own Diocesan Bishops , and to hold Communion with a Diocesan Church , P. 75. Nay , we must not communicate with a Parish Minister who concurreth with the Bishops , P. 77 , The Government is such as God will not accept , Part 2. P. 3. And to take off the Stomachs of Subjects the more from their present Governours , you have found out a Forreign Government for them , ( though not in Rome , yet in Bohemia , Pag. 46. ) which in your Judgment does far surpass ours . Sir , I thought it had been far better for you and I , to obey old Establishments , than to invent or prescribe new ones . If we set the People a gadding after Innovations , we neither perform our own Duties , nor go the right way to cure the Peoples Divisions . Now Sir ! I have given you these Strictures , not out of any desire to reciprocate the same with you , any farther than a private Letter ; but only to prepare you for what you may expect from your Antagonist , and to shew you how dangerous it is to recede from the good old Paths , and allowed Principles , and to bewilder our selves and others with new and rash contrivances of our own Heads . As for any thing , which upon just and proper Grounds shall have a tendency to the advancing of Love and Peace , I shall always be your Second , and your Fidus Achates , whilst I am , John Hinckley . Northfield April 11. In Worcester-shire . Mr. BAXTER'S Third Letter . SIR , THough you foretel me how little good my writing will do you , in which I presume not to contradict you ; yet the vindication of Truth is an end sufficient to invite me to bestow a few more Lines , in detecting your unworthy opposition against that Object of the intellectual Nature . Truth and Repentance are the things which you vehemently militate against , ( under pretence of skirmishing with my words ) and that by no better Weapons than a wrangling Wit , Rhetorical diversions , which you use like one unwilling to understand the truth , or to confess an Error or injurious Deed. § . 1. You tell me I am a treacherous Watchman if I suffer sin upon you ; and at the same time open your offence , that I tell you of Crimes and Guilt , and name some of your faults : This is the Waters of Marah to you , Sarcasmes , Satyrs , &c. Are not you resolved then to be displeased by our Speech or Silence , and to make me unavoidably an Offender by the contrariety of your Laws ; ( and what a wonder of self-ignorance is it , that the Author of the Perswasive should draw up the Flood-gates of Sarcastical scorn upon so many and such Men , and yet be so sensible of a drop of just reproof that fell upon his own Head ? ) § . 2. After such a Book you would not be said to traduce the Presbyterians , as if you wrote you knew not what , or had already forgotten it . § . 3. When I had opened your strange dealing in calling for those Reasons of our Non-conformity which you knew we must not publish , you neither can hide your disingenuity , nor will confess it . § . 4. In my last I briefly named divers of your palpable contradictions ; and many of them you have no cloak for , and yet no confession of , but a silent preterition . And what you speak to is so managed , as if our Question had not been , whether you had spoken well and truly ? but whether you could speak again , or had any Pen , Ink , and Paper left ? § . 5. As to the silenc'd Ministers , ( that you may not seem guiltless ) you first say , [ How many of these have little more learning than your English Books have taught them , as great Strangers to the Writers of the first Centuries , as they have been to the Vniversities . ] You did craftily to speak interrogatively : For a Question cannot be false . There are many Non-conformists that live within a few Miles of your dwelling ; which of them do you mean ? Is it good old Mr. Sam. Hildersham , or Mr. Sam. Fisher , or Mr. Wilsby , or Mr. Bryan , or Mr. Reignolds , or Mr. Tho. Baldwin Senior , or Mr. Spilsbury , or which of all the rest do you mean ? Sure it 's I that am the Stranger to the Universities , that am therefore worthy to be silenced : I know but of two or three more in all the Country about you : But that two of those are so strange to the Fathers I do not believe . But if they be , I had rather the Church had Men that will speak sound Doctrine in an apt and serious manner for the bringing of sinners to repentance in English , than such as can lace an insipid , empty , or senseless discourse with some Shreds of Chaldee , Syriack , and Arabick : And though I could wish , that all the Ministers of Christ had all Accomplishments fit even for the adorning of their Sacred Work ; yet I had rather hear a meer English Divine , than an Hebrew or a Syriack Sot. But as I am grown of late years to take it for no very great honour to our young Preachers , that they are acquainted with the Universities ; so I think it so short a Work to read the few brief Writers of the three first Centuries , as maketh it more a dishonour to be ignorant of them , than any great honour to be acquainted with them . But Sir , this kind of talk had been sitter for a Man of Aethiopia or Armenia , that knoweth not England , than for an English Priest . O that one half of our Parishes now had Men that were near as learned and understanding and able for their Ministerial Work , as those two that I know near you , who never were Graduates in any University : How easily could I bear the silencing of my self and all the rest , if all our Places were but fully supplyed with Conformists that had but that measure of Knowledge , Utterance , Piety , and Diligence , as the more unlearned and lowest Rank of the Non-conformists of my Acquaintance have , if you take out a third part of that inferior Rank , ( though some one individual may be as low . ) And I think I know as many of them as you : What pains do I take by Word and Writing and Example , to satisfie them that are averse to joyn in the publick Assemblies ? And when I meet with a Parish that hath an honest , sober , tolerable , or competent Preacher , I usually prevail . But alas ! from how many do I hear , [ What Man can endure to hear a School-boy read over or Cant the Shreds and Patches of insipid nonsense , or ignorantly abuse the Scripture , and talk of things which he understandeth not , and prate against he knoweth not what , to get some reputation with those that take Vanity and Vexation to be the laudable Accomplishments of a Priest ? Or if sometimes they speak things good and needful , it is done with so little skill or seriousness , that all comes cold and dead to the Hearers , who hear them as School-boys saying over their Lessons , and not as Men that are in good sadness and believe themselves : Especially considering how seldom a good word is heard out of their mouths all the week after , and how oft they are in the Ale-house , and how seldom in the Houses of the ignorant to instruct them , and help them to prepare for the Life to come ] such Answers as these , how often do I hear ? Pudet haec opprobria — I believe no more than I am constrained to believe . But I sometimes hear Lads talk in the Pulpit at such a rate my self , as I confess would go near to drive me also away , if ordinarily I had not better : And when Patrons seek to me to motion them to a Teacher , how hard do I find it to find them a Man that hath the abilities of the lower sort of Non-conformists . To confess the truth to you , the Preachers of these late years have almost brought me to the opinion of some of the highest Formalists , that not only a Form of Prayer , but of Preaching too , be strictly imposed on some Ministers , and nothing endured but Liturgies and Homilies : For I am so far now from being all for Sermons , that I take the Common-Prayer to be incomparably better than the Prayers or Sermons of some that I hear , and to be the best that I expect in many places when I go to Church : And if all conformable Preachers were such , as too many be , I would heartily prefer our Homilies and Common-Prayer before all their Pulpit-work . And now I see which is the way to bring it to this pass , and to put down Preaching and Pulpit-Prayers , even to set up such as will weary the Hearers , and make them be glad of a Homily , as better than such pittiful stuff : But yet I will not consent to that design , while there are so many living that can and would do better if they might . But must we be silenced because we be not such as these Conformists , or must these also be silenced with us ? But I pray , Sir , forget not to tell me in your next what one Non-conformist was silenced on the account of insufficiency ? and whether the very worst and meanest of those that formerly joyned with them , be not re-ordained and received when they do conform ? § . 6. You next ask [ How many of these were nested in other Mens Habitations , while the right owners were exposed to Wind , Weather and Starving , double the number of 1800 ? ] Answ . 1. But how many of those were never in any Sequestration ; and must not they preach the Gospel for the sake of others ? 2. I deny not the great Crime you charge upon them : When the Judges of those times had cast out many Conformists , ( most that ever I knew of , upon accusations of insufficiency , or gross scandal witnessed upon Oath ) though too many ( contrary to the requests of my self , and many other Ministers ) were censured for their opposition to the Parliament ) then did these Non-conformists ( some of them ) come upon the Peoples request into the vacant Churches , and chose rather to preach to the People , than they should have none , and Gods publick Worship should cease in the Land ; and I confess , that they did eat Bread while they laboured , even that which was devoted to the maintenance of the Labourers . I was one of these my self , and others before you have told me of it . And though I never put the Vicar out of his House , ( nor set my foot within his doors , lest he should think I intended it ) yet I confess he had but somewhat above 40 l. per Annum out of the Sequestration , and his old Curate Mr. Turner 10 l. But that amounted to abovt 500 l. a Sermon in fourteen years , ( and I never forbade him to preach ) whereas before his Sequestration he had not past 30 l. or 40 l. a Sermon at most ; ( For he preach'd ( as some called it ) once a quarter . ) His Curate Mr. Turner had his old stipend to his death , and almost all the time did publickly read the Common-Prayer at Mitton , though I told him indeed that I could wish he would give over the Ministry ; seeing upon examination I could not find that he understood much of his Creed , nor what we expect from Catechized Children of twelve years old . But whether it had been my duty to have forborn my fourteen years labour there , because the Times cast out such Men ; and whether it had been better have left many hundreds untaught , to perish for ever in their sin and ignorance , or whether sin and ignorance are really such dangerous matters as we Non-conformists have believed , are Controversies which I will not now debate . § . 7. You add , [ The Retalliation may cause them to say , As I have done , so God hath requited me . ] Answ . 1. Doth this savour of any sense at all of a love to Souls ? Is it the Preachers or the People that suffer more ? When we desire but that we may be suffered to instruct sinners , and perswade them to Repentance , till the Churches be so well supplied as not to need us , in stead of nothing the misery of those that perish for lack of teaching , you tell us how justly we are requited : And must so many thousands go to Hell that we may be requited ? Why should so many suffer for our faults ? 2. But let us consider also your Justice to our selves . 1. The Ministers that were in Sequestrations were put out ( where any could claim the Place ) before the 1800 were silenced , and they were not I think a fourth part of the silenced ones that were of that number . 2. They succeeded those that were mostly cast out upon accusations of scandal , witnessed upon Oath , ( as the two first Centuries printed unhappily shew : ) If you say that the Witnesses swore falsely , and the Judges were unjust , I answer , That where I was acquainted the Witnesses were reputed as honest Men as any in the Place , and they got nothing by their Oaths ; and if all were unjust , I answer , that was not the succeeding Ministers fault . 3. I my self succeeded one that preached but once a quarter , and that so as I never heard the silliest Sectary preach in my life . 4. None of them that I know of had any hand in casting out these Ministers : Most of them came out of the Universities after the other were ejected . 5. If they had not come in , the Peoples Souls , and the publick Worship of God had been forsaken . 6. When we were in , we laboured with all our skill and power publickly , and from House to House , and might we have indulged the Flesh , had never taken such a Flesh-displeasing course . 7. The ejected Ministers had for their Wives a fifth part of the maintenance . 8. And the ejected Ministers were never silenced that I know of , but only forbidden to use the Common-Prayer but a little before Cromwel dyed . 9. And against this both I and others wrote , and requested of the Usurper , that none that was of competent Parts , and an honest Life , might be hindered from the Ministry for serving the King , or upon any such civil or disciplinary differences . This was our Case ; and were we requited as we had done ? Did we silence any Man ? Did we cast any out , ( how bad soever ; ) some did perhaps , or had a hand in it ? But what 's that to the many hundred that did not ? Have we the fifth part ? Have we leave to preach when we are ejected out of the Places of Maintenance ? I confess we had an opinion , which I will not now stand to defend , that the damnation of multitudes of Souls is too dear a price to purchase the Ease or fuller Maintenance of an ignorant and a drunken Priest above his fifth part : And though here and there such a Man as your self might be cast out , which I never liked or had a hand in , yet your pleading in this Cause doth urge me to tell you my own experience : When I was a Child , I lived under five Teachers before I was ten years old , of which most were ignorant Readers , two Drunkards , one an unlearned seldom Preacher ; after that , before I was fifteen , I lived where was a Parson of eighty years old , that never preached , and a Vicar of near eighty that never preached , both in one Parish ; and four Curates and Parsons , drunken Readers , most of them my School-masters : The last preached but once , and then he was stark drunk , the dreadfullest Sermon that ever I heard , on Mat. 25. 40 , &c. Besides all these , some years , when the old Parsons Eye-sight failed , he said the Common-prayer by rote , and a Taylor read the Scriptures for him one year , and a poor Day-labourer another . When I entred into the Ministry my self , I have told you whom I did succeed : But as the man is , so is his appetite and relish : I strive not to bring you to dislike such Priests , nor to win you from pleading for the silencing of Faithful Ministers ; but while I am silenced , I will tell you what Truth and Innocence have to say . § . 8. As to the Number which you will not believe , I can only tell you that about 1800 were silenced 1662. of whom I will suppose an hundred to have conformed , and an hundred to be dead : But doubt not but some spring up in their steads . § . 9. As to your first Caution , I confess Exasperations have made some talk more sharply against the Bishops than I think meet : But I wonder and rejoyce that they are so few . Had it been about London an usual thing , they had heard more of it before now . § . 10. And for your second Caution , it is not you nor I that make those Laws which denominate Duty and Sin : And if I would hold it to be no sin in me to lie deliberately , and say , that I assent and consent to all things in three Books , when I do not , or to absolve from an Oath many hundred thousands , when I never knew in what sense they took it , or other such like ; if I incourage the Laity to conform to the Corporation Declaration , that no man is bound by any thing in the Vow , no not against Schism , Popery nor Prophaness , nor to repent of his sins , &c. Gods Law will never the more justifie any of this for my Conformity to it : Nor will he accept of disobedience for a Sacrifice , nor needeth my lie or other sin to his Service or Glory . But it 's a fine World , when fearing sin ( and no less sin than aforesaid ) is become the sin and danger of the Church . § 11. I will add one observation on this Subject , to make up your comparison what those whom I and others of my acquaintance succeeded were ( not silenced but ) sequestred for , is said before ; but. I never yet heard of one Non-conformist silenced for Insufficiency or Scandal , but for Nonconformity alone . Let not your talk and mine , but the Laws , and Court-Records judge and tell Posterity the Truth . But I have known silly Anabaptists and Sectaries , whom we never approved , received into the Ministry of the Church of England upon their Conformity . § 12. You say , [ I am glad you own my quotation out of your Book of Rest , &c. ] Answ . Alas Sir , is not repentance better than hiding slander by palpable untruth ? I told you truly , [ I never wrote so , I never thought so , but have proved the contrary at large , &c. ] Why did not you cite the words where I say it . § . 13. You add for a Cover another untruth , that I say [ I have retracted and expunged it in a later Edition ; ] not a true word , I only said , [ That I had retracted and expunged , not only that which you pervert , but all the rest from end to end , which seemed to savour the late Wars . ] And is it all one to say , I expunged what you accuse me of , and to say I expunged that which you pervert : But you have more learning than we that are strangers to the Universities , and therefore can make good one untruth with another ; and sport your self with the Image of a jumping Deer , and a playing Fish ; so hard is it to convince you of visible sin . § . 14. You add , [ If you be so rash'in obtruding your immature Notions , &c. ] Answ . I justifie none of my Juvenile Errors or Crudities . But how suitably cometh this from the same Pen , that tells me how glorious it would be , P. 128. to retract with the great Bishop of Hippo , &c. And in the same Book not only urgeth , but falsifyeth what I did so many years before retract ; and now again upbraideth me with that which I did retract . I know Innocency is best : But can any Man think it would please such Men ? I confess had I never wrote at all , I had never wrote any word amiss : And had I never preached at all , I had never preached word amiss , which is the cure used on us now , and the innocency of Priests which I have heard some plead for . § . 15. I neither had nor have any mind to pour Vinegar into the Wound which you lament only , when in your Book you tell me of the inconformity of some that grew up under my Shadow , Pag. 129. you forgot that you would not be responsible for one Man in your own Family , and yet I am chargeable with that which you suppose the fault of I know not who . § . 16. If your Neighbour and his Wife will swear what you say , wonder not that so much scandal was charged by Oath on your sequestred Ministers ; I tell you again , that I was never to my knowledge in your Parish in my life ; that I never took Horse in my life ; that I medled not my self with any one at that time that I told you I went out ; that I never kept or possessed one of them : Therefore no Committee could order me to restore them . But a Week after , another Company , as I told you , did fetch some from that Parish , and were ordered by the Committee to restore some of them ; which must needs prove your Neighbours mistake . No Man , to my best remembrance , ever came to me with any Order from the Committee ; for they knew that I was no Officer , and kept not a Horse . And if he followed me to London , it must be at least sixteen years after . For I was never at Mr. Foley's House in London till 1660. and the time he speaketh of was 1644. § . 17. You say , [ In your late Book you say , you medled not with the War till after Naseby Fight . ] Answ . Not a true word : What should move you to do thus ? I see Mr. Bagshaw is not the only temerarious Writer . I tell you the clean contrary in that Book , and only say , [ That I never entered into the Army till after Naseby Fight . ] And is that all one as to say , I never medled with the War ? § . 18. The Aphorisms which you called me to retract , you thus noted , [ Those especially which are gathered by an Eminent Hand . ] I instanced but in the first which that Eminent Hand had gathered : And now , this is not one of those that you meant . § . 19. You say , [ That since Arch-bishop Abbot refused to License Dr. Sybthorpes Book , I must suppose him a Presbyterian . ] Answ . Yet not a word true ! I only said , [ Was Arch-bishop Abbot a Presbyterian ? ] implying that he was none : and so that the prelatists were they that began to offend the King by striving against his Will , as I further told you . § . 20. The inconsequence which you bring in with [ I must say ] should have been turned into [ I did say , ] Did I not recite your own words ? Doth he not swear to Diocesanes and Lay-Chancellors , who sweareth , That he will not at any time endeavour any alteration of the Government of the Church , which is in their Hands ? And doth not he endeavour an alteration , who Petitioneth the King or Parliament for it ? Shall we swear universally , and say we meant it but particularly ? § . 21 : In your description of Presbyterians you talk of [ pulling down Episcopacy , and setting up Presbyterian Government in the Church against the consent of the Supream Magistrate , ] when you were told that it was Episcopacy that the present Non-conformists moved to obtain : And I know none of them that take it not for Rebellion to pull down or set up forcibly or by the Sword , any thing against the Supream Ruler , or without him , ( except only what a Parent or Master may do in his Family on Children with the Rod. ) § . 22. Seeing you cannot deny but that you printed about the Savoy Business that which you understood not , and cannot justifie ; why do you not rather retract it , than wish things had been managed worse ? Do you not know how much , yea very much more we yielded to , than ever Hildersham , whom you praise , or the other old Non-conformist would have done ? See but the Kings Declaration about Ecclesiastical Affairs , and read Dr. John Reignolds Papers to Sir Francis Knowles against Episcopacy , and judge whether he himself would have gone any further . Indeed I know not that I differ in any Point of Worship , Ceremonies or Discipline , from that learned Doctor whom you praise . § . 23. You make me wonder to read what you urge us with about Popery , when we so long together spake aloud , ( when we were allowed ) and told them , [ Our union is our strength , and all the faithful Ministers of England are too few to cast and keep out Ignorance , Popery , and Sensuality ; and if we were all never so conformable our selves , we do know the Land so well , that we are sure if such and such things be made necessary to Ministration and Communion , many hundred worthy Ministers will be silenced , and many thousand religious People will become Separatists , and more be offended ; and our Divisions will involve us in discontents and murmurings on one side , and severities on the other , and Popery and Prophaness will prosper under our Divisions : And you will be necessitated to fill up our Places with many such Ministers as will increase all this misery ; and all this may now be prevented by that which will do you no harm at all . ] And when after all our endeavours the Flood-gates are pluck'd up , which we would have kept down , it is now pretended , that if we cannot nimbly and deeply swear , and subscribe , and do all that is imposed on us , Popery forsooth will come in , and it 's long of us , that would fain have prevented it , and stop'd the gap . § . 24. When I had beyond all sober contradiction proved to you , that it was Episcopal Men in England that raised the War against the King , that I might move you to impartiality , and to call them to Repentance , you do the poorliest put off that which you cannot confute , and yet will not acknowledge , as if nothing were criminal in them that are of the Church of England : Who knoweth not that many Episcopal Parliaments before had begun the same Quarrels against the King , which the Long Parliament prosecuted , and cryed out still of Monopolies , loss of Liberties and Propriety , Arminianism and Innovations in Religion , toleration and increase of Popery ? Read but Rushworths Collections , and Heylins Life of Arch-bishop Laud , and deny it if you can . You cannot deny but that the Long Parliament began in the same temper as the former ended , having the irritation of that which they accounted Lauds Innovations to go higher : You cannot I think name two in all the House of Commons that were Presbyterians when the War began : I provoke you to read over the List of the Lord-Lieutenants of the Parliaments first Militia throughout all England , and prove but one of them to be then a Presbyterian , or any of them that survive yet to this day : I provoke you to name me one General , Officer , yea or three Collonels in all the Earl of Essex his first Army that were Presbyterians . I might have gone further , and wish'd you to peruse the Names of all the Parliaments old Major-Generals or Chief Commanders in the several Counties , ( the Earl of Stamford , Sir William Waller , M. G. Massey , the Earl of Denbeigh , Sir John Gell , Ferdinando Lord Fairfaix , Dointz , Mitton , Sir Tho. Middleton , Morgan , the Earl of Manchester , &c. ) and tell me how many you can find that were Presbyterians . I can witness , that many greatlyest famed of late for Presbyterians , have earnestly pleaded with me for the present Episcopacy . I asked you whether it was not only the taking down that which they took to be the Innovations and Exorbitances , and civil Power of the Bishops , which the Parliament asked when the War began ? You can give me no answer to any of this that savoureth of sense and modesty , but what must grant , that it is notoriously certain that it was not a Presbyterian , but an Episcopal and Erastian Parliament in England which began the Wars : And yet you will rather hide their fact and fault , while you aggravate the same in others , than you will call the Episcopal Party to repentance . What credit shall we ever give to History , when a thing so publick and notorious , as a Parliament , an Army , the Lord-Lieuteants , the Major-Generals , yea and the Synod , shall all be represented to be Men of another Party , and that had another Cause , than indeed they were and had ? If in the same Age , the same Land , even where and when a great part of them are yet living , and the rest lately were our Neighbours and Familiars , there shall yet be found such Men , yea Preachers , as have the face to tell the World , that these at the raising of the War were Presbyterians ; we may next expect , that History may make Posterity believe , that they were not English-men : I my self knew many of the Parliament , many Lord-Lieutenants , many of Essex his Army , many of the Major-Generals , and I scarce remember one Presbyterian among them all at the beginning of the War , except two or three Scottish Soldiers that were in Essex's Army ; and I do not know that they were such , but only that they were Scots . And for the Westminster Assembly , except only the six or seven Independents that were there , I provoke you still to name me three English Divines , that were Presbyterians , or that were not Conformists ? Now what do you say to all this ? Do you deny ? Do you confute any of it ? Do you name a Man as an instance of my mistake , or can you do it ? § . 25. First you tell me , I am at much pains to clear the Non-conformists of the guilt of the late War. Answ . No such matter , — I only tell you that it was not a Presbyterian Parliament , or Army , that began the English War. 1. The beginning of the War is one thing , and the progress is another ; the Presbyterians ( or , saith Dr. Heylin , the Scots Lords for their Church-Lands and Tyths sake ) began it in Scotland , the Papists began it in Ireland , one part of the Episcopal against another began it in England . 2. All Non-conformists were not Presbyterians . 3. Cannot I say that the Episcopal began it without clearing those that did second them ; or the Sectaries that carried it on to the end ? You feign me to say , that [ A very few Non-conformists of a multitude were engaged in it ; ] whereas my words were , [ It is not one of a multitude of the Nonconformable Ministers that ever took up Arms against the King. ] I speak there of Ministers only , and those that are now Non-conformists ; of whom the far greatest number were then Children , and many unborn , and many of the elder ( yea most ) never medled with Arms : But as for the beginning of the War , I cannot say , of a multitude a few only were ingaged , for there was then no multitude in England of Nonconformable Ministers . Little did I think to have ever been put to dispute such a Cause about open matter of Fact. I know not your age , but ( being a Preacher near four years before the Wars ) I was old enough to know , that in all the Counties that I was acquainted in , there was not above one poor obscure Nonconformable Minister in a County , taking one with another , nor I think past one for two Counties : Poor old Mr. Barnet in Shrop-shire , Mr. Langley in Cheshire , none in Worchester-shire , Mr. Atkins in Stafford-shire , Mr. Angier in Lancashire , and how few more in all England , and which of these medled with the Wars ? § . 26. And here you say , [ I had thought , currente rota , while your Hand was in you would have said , that the Regicides were Episcopal too , &c. Sir , I now perceive Cateline was a Fool , &c. ] Answ . And is there any sense or strength in such an Answer ? Do such words satisfie your Conscience , for the falsifying of such notorious matters of Fact ? Is there any room for a doubt in the Business , except to Strangers , or those that were unborn , or Children ? Would you make me believe , that I saw not what I saw , and heard not what I heard ? You say , [ If Episcopal Men began and carried on the War , and Presbyterians were free , &c. ] Answ . Did I say that they were free ? or that they joyned not in the Progress ? How could a non-ens be free or guilty ? There were very few Presbyterian Ministers then in England ; the Scots did bring in Presbytery afterward . You add , § . 27. You were too credulous , &c. were they Episcopal Men that cryed , To your Tents O Israel ? that preached Curse ye Meroz , first voted , and then fought against the King ? Answ . Is there one Man named here as an Instance to Confute me ? Is this Evidence fit for such a Contradictor of notoriety it self ? When you have named me the Men that used those words , I will answer you whether they were Episcopal ? I think Dr. Burges was one of the most accused Preachers , being Assessor in the Assembly , and Chaplain to the Earl of Essex's own Regiment : And he was one that protested for a Salvo for Episcopacy , when the Covenant was taken in the Assembly , as he hath told me with his own Mouth , and wrote to me with his own Hand , and none deny : And Dr. Downing of Hackney was one of the next , Chaplain to the Lord Roberts's Regiment , who ( being Dr. of the Civil Law ) hath Writings yet visible in print for Prelacy and Conformity . Mr. Marshal and Mr. Obadia Sedgwick were two of the next , ( one Chaplain to Essex , the other to the Lord Hollis's Regiment ) both old Conformists : Of all the Chaplains of Essex's Army , I knew not a Non-conformist and Presbyterian but Mr. Ash ; and I think I knew them almost all . And for the Parliament I said enough before : The Members yet living say , that Mr. Tate of Northampton-shire was the only Presbyterian then in the House of Commons , and I never yet knew one among the Lords . § . 28. You say , [ If they were , they were degenerous from the English Episcopacy , they did not keep close to our Church , ( which were my words ) to our Articles , our Canons , our Lyturgy , our Homilies . ] 1. Answ . , Your words were also , [ Who can choose but nauseate that way of Discipline , &c. ] 2. Speak out then , and confess that they were degenerous Episcopal Men , and call them to repentance as the Raisers of the War , and deceive not Posterity by telling them the contrary . 3. But Sir , what mean you by your Church , which they kept not close to ? Doth not the Canon Anathematize them that deny the Convocation to be the Representative Church ? And must not the main Body of the Clergy then be your Church ? And doth not Dr. Heylin largely shew you , that there were but five Bishops joyned at first with Bishop Laud ? and that Abbot had the rest with him , in so much that they durst not commit their Cause to a Convocation ? And that Arminianism , new Ceremonies , with Matters of Propriety and Prerogative , were the Matters then of the Contention , which made Heylin say , That he knew not whether the Church could have a greater plague than a Popular Prelate , ( because of Abbots Interest in the Nobility , Gentry , and People . ) How should one then have known which of the Parties was the Church , and who shall be Judge which Party it is that keeps close to the Articles , Canons Lyturgy and Homilies : Whitgift with Dr. Whitaker thought that the Anti-Arminian Lambeth Articles were the sense of the Church and Articles . George Abbot Arch bishop , and Robert Abbot Bishop of Salisbury , with Davenant , Hall , &c. thought the middle Augustinian way was the true sense of the Articles , Lyturgy , &c. ( which is the plain truth . ) Bishop Laud , with his four Partners , ( Neile , Buckeridge , Howson , and Corbet ) thought ( as Heylin saith ) that the way called Arminian was the true sense of the Articles and Church . Overal and Mountague kept with them of the middle way in the main , yet were more averse to the Calvinist Prelates than the rest . These fall out among themselves : The Arminians being few , are born down by the rest in Parliaments , and Convocations . The Duke of Buckingham ( and , as Heylin saith , the King ) favoured the five dissenting Bishops ! When favour strengtheneth their Party , they call themselves the Church ; accordingly one part of them pleadeth for His Majesties Prerogative , &c. and the other are for Parliaments , and cry up Propriety and Liberty : At last the Scotch and Irish Bussles prepare all for a War , and these two Episcopal Parties sight ; one Party cryeth down Arminianism , Innovations , Altars , favour to Papists , Ship-money , &c. the other Party cryeth out against absolute Reprobation , Calvinism , Puritanism , &c. the one Party cryeth down the Papists , and calleth the Scots Presbyterians to their help ; the other Party cryeth down the Presbyterians , and calleth the Papists to their help : Which of these is the Church , which keepeth close to the Articles , Canons ? &c. for my part I am none of the Judge between them in that Point . And I think if you call one side the Church , it will be never the more the Church for that ; unless the King doth make it so : but surely they were both Episcopal , though one Party after fell in with the Presbyterians , ( and the Presbyterians were conquered or cast out by the Sectaries ) and the other Party kept with the King. § . 29. You say , [ Would Episcopal Men conspire to root out Episcopacy ? ] Answ . At first they conspired but to restrain and regulate those that they thought Innovators and Arminians , &c. ( I speak only of Church Matters ) but after they were too weak to defend themselves without the Scots and Sectaries , and were content to take down Episcopacy to please their Helpers , rather than to be overcome themselves . § . 30. Whether Williams or Laud was the better Arch-bishop , or whether they did well that cut off Laud , is none of the Question : All that I say was , that Williams was an Arch-bishop , and a Commander for the Parliament in Arms. § . 31. When you turn me from Heylins Life of Laud , to Heylins History of Presbytery you do but trifle and seek a Subterfuge . I justifie not the Presbyterians in that he chargeth on them , ( though you may know what Peter Moulin , Prebend of Canterbury , in his Answer to Philanax Anglicus , hath said about the Forreign Churches . ) But what 's that to the Question , whether it was an Episcopal Parliament or a Presbyterian that began the English War , will the fault of one excuse the other ? § . 32. As to what you say of the Change of the Puritans , since Jewel , Andrews , &c. wrote for them , and that they are not such as Ball , &c. I Answer 1. Is the Discipline changed which you speak of , or the whole Chorus which you speak to ? Was there no Martin-Marprelates then ? Have we retracted our Doctrine or Consent to the Church Articles , or to the Oaths of Allegiance or Supremacy ? Have we not in 1660. yielded to more than ever Ball , or any of the old Non-conformists yielded to ? Deny it if you can . 2. As for personal Charges , others will be as ready to requite you with the like : But neither you nor they should charge any more , than you can prove guilty . § . 33. You tell me , [ If Hooker were alive , he would make such as me to quake , so strong should we find his Breath in his deep , close , and strenuous Arguments : I have read him over again and again , yet I never observed him to be an Enemy to Monarchy ; — You can find out , if not New Worlds , yet new Inhabitants , and make strange Discoveries . ] Answ . A learned Confutator , I say not that Hooker or Bilson were Enemies to Monarchy . But I say that it was theirs , and such Prelatists Principles that led me to what I did and wrote in the Book which I have retracted . And must I be put to defend the King against such Men and Principles , at the same time when we are charged with that which we oppose ? And will you indeed cry out of the Discipline of the whole Chorus of Dissenters , as not Loyal , and at the same time defend such Principles in the Prelatists ? Come on then , I will cite you some of their words ; send me your defence of them in your next , and you shall , if I be able , have my Reply ; and I begin with Bishop Bilson , because he was the more Learned Man : Difference of Christ. Subject . &c. Pag. 520. he saith , [ Except the Laws of those Realms do permit the People to stand on their right , if the Prince would offer that wrong , I dare not allow their Arms : — I busie not my self in other Mens Common-wealths as you do , neither will I rashly pronounce all that resist to be Rebels . Cases may fall out even in Christian Kingdoms , where the People may plead their Right against the Prince , and not be charged with Rebellion . — If a Prince should go about to subject his Kingdoms to a Forreign Realm , or change the form of the Common-wealth from Imperie to Tyranny , or neglect the Laws established by common consent of Prince and People , to execute his own pleasure ; in these and other Cases which might be named , if the Nobles and Commons joyn together to defend their ancient and accustomed Liberty , Regiment and Laws , they may not well be counted Rebels , — I never denyed that the People might preserve the Foundation , Freedom and Form of their Common-wealth , which they foreprized when they first consented to have a King. I never said that Kingdoms and Common-wealths might not proportion their States , as they thought best by their publick Laws , which afterward the Princes themselves may not violate . — And in Kingdoms where Princes bear Rule by the Sword , we do not mean the Princes private Will against his Laws , but his Precept derived from his Laws , and agreeing with his Laws , which though it be wicked , yet may it not be resisted by any Subject with armed violence . Marry when Princes offer their Subjects not Justice but Force , and despise all Laws , and practise their Lusts , not every or any private Man may take the Sword to redress the Prince : but if the Laws of the Land appoint the Nobles , as next the King , to assist him in doing right , and with-hold him from doing wrong , then be they licensed by Mans Law , and so not prohibited by Gods , to interpose themselves for the safety of Equity and Innocency . — It is easie for a running and railing Head to sit at home in his Chamber and call Men Rebels , himself being the rankest . ] Hooker Eccles . Polit. lib. 1. § . 10. Pag. Ed. ult . 21. That which we speak of the Power of Government , must here be applied to the Power of making Laws whereby to govern , which Power God hath over all , and by the natural Law , whereto he hath made all subject , the lawful Power of making Laws to command whole politick Societies of Men , belongeth so properly to the same entire Societies , that for any Prince or Potentate , of what kind soever , upon Earth , to exercise the same himself , and not either by express Commission immediately and personally receiv'd from God , or else by Authority deriv'd at first from their consent , upon whose person they impose Laws , it is no better than meer Tyranny : Laws they are not therefore which publick approbation hath not made so . And lib. 8. Pag. 192. Unto me it seemeth almost out of doubt and controversie , that every Independent Multitude , before any certain Form of Regiment established , hath under God Supream Authority , full Dominion over it self . — And Pag. 193. [ In Kingdoms of this quality the highest Governour hath indeed universal Dominion , but with dependency upon the whole entire Body , over the several Parts whereof he hath Dominion ; so that it standeth for an Axiom in this Case , The King is Singulis Major , Vniversis Minor. And Pag. 194. Neither can any Man with reason think but that the first Institution of Kings , ( a sufficient Consideration wherefore their Power should always depend on that from which it did always flow , by original influence of Power from the Body into the King ) is the cause of Kings dependency in Power upon the Body ; by dependency we mean sub-ordination and subjection . ☜ A manifest Token of which dependency may be this . As there is no more certain Argument that Lands are held under any as Lords , than if we see that such Lands in defect of Heirs fall unto them by Escheat ; in like manner it doth follow rightly , that seeing Dominion , when there is none to inherit it , returneth unto the Body ; therefore they which before were Inheritors of it , did hold it in dependence on the Body : So that by comparing the Body with the Head , as touching Power , it seemeth always to reside in both ; fundamentally and radically in one ; in the other derivatively : In one the Habit , in the other the Act of Power . ] And [ — The Axiomes of our Royal Government are these , Lex facit Regem ; The Kings Grant of any favour made contrary to Law is void , Rex nihil potest , nisi quid jure potest . And Pag. 210. When all which the Wisdom of all sorts can do is done for the devising Laws in the Church , it is the general consent of all , that giveth them the Form and Vigour of Laws , without which they could be no more to us than the Counsels of Physitians to the Sick ; well might they seem as wholesom admonitions and instructions , but Laws could they never be , without the consent of the whole Church to be guided by them : Whereunto both Nature and the Practise of the Church of God set down in Scripture , is found every way so fully consonant , that God himself would not impose , no not his own Laws upon his People , by the Hand of Moses , without their free and open consent ] ( O fearful Passage ! ) And P. 220. It is a thing even undoubtedly natural , that all free and independent Societies should themselves make their own Laws , and that this Power should belong to the whole , not to any certain part of a Politick Body . And P. 221. [ For of this thing no Man doubteth , namely , that in all Societies , Companies , Corporations , what severally each shall be bound unto , it must be with all their assents ratified . Against all equity it were , that a Man should suffer detriment at the Hands of Men , for not observing , that which he never did either by himself or by others mediately or immediately agree to . And P. 205. [ If Magistrates be Heads of Church , they are of necessity Christians , ] ( as if no Magistrates but Christians were Chief Governours of the Church , which is meant by Heads . ) And P. 218 , 223 , 224. What Power the King hath , he hath it by Law. The Bounds and Limits of it are known : The entire community giveth order , &c. P. 223. As for them that exercise Power altogether against Order , although the kind of Power which they have may be of God , yet is their exercise thereof against God , and therefore not God , otherwise than by permission , as all injustice is . — P. 224. Usurpers of Power ( whereby we do not mean them that by violence have aspired unto Places of highest Authority , but that use more Authority than ever they did receive in form and manner afore-mentioned , — ) such Usurpers thereof as in the exercise of their Power do more than they have been authorized to do , cannot in Conscience bind any Man to obedience . ☜ And Pag. 194. May a Body-politick then at all times withdraw in whole or in part the Influence of Dominion which passeth from it , if inconveniences do grow thereby ? It must be presumed , that Supream Governours will not in such case oppose themselves , and be stiff in detaining that , the use whereof is with publick detriment , &c. Sir , I do not by reciting it dissent from every word that I cite , but I am against Mr. Hookers Popular Fundamentals themselves , and desire you to let me know whether these be the Prelates Principles which you defend : And for an Exposition of Mr. Hooker , remember that Sir Edwin Sandys was his Pupil and chief Bosom-friend . But you say you have read his Book over and over , and therefore it is not from ignorance of what he wrote , that you become a defender of him . I suppose you are not ignorant that these are the very Principles , which ( I will not say the Long Parliament , but ) the very Rump and Regicides went upon , that Power is originally in the People , and escheateth to them , and that the King is Singulis Major , but Vniversis Minor , &c. See Parkers Observations 1642. If I were writing to such as Mr. Walton , who would tempt Men to question whether the 8th Book be not corrupted , I would tell them ; 1. That the Passage in the first Book is the Sum of all the rest , and sheweth that they came from the same Author . 2. Dr. Spencer was not a Person so to be suspected , as one that would befriend a corrupted Copy . 3. I can yet give you the Testimony of one of the famousest Men in England for Learning in the Laws and Integrity , who had long ago a Copy in M. S. agreeing with the printed Copy . 4. Bishop Guuden dedicated it to the King , and saith , That even the eighth Book is interlined in many places with Mr. Hookers own Characters , as owned by him , and he proveth it by other Reasons . And the same Bishop Gauden saith , P. 18. He admirably expresseth the original of all Laws . And yet Bishop Carlton Treat . of Jurisdiction , Pag. 12. saith , [ This I observe the rather , because some of the Popes Flatterers of late , as others also , to open a wide gap to Rebellions , have written , That the Power of Government by the Law of Nature is in the Multitude . ] I conjecture that Mr. Hooker was the chief Man whom he meant by [ others : ] And his foresaid Pupil and Friend was far from being a Presbyterian , as his Europae Speculum sheweth ; and yet it 's well known how close he stuck to Abbot's Party , and how great a Man he was in Parliaments for the Subjects Liberty , and the restraint of Monarchy . And even Bishop Gauden his last Publisher saith , Pag. 4. of his Life . [ This is certain , that the strength of the Church of England was much decayed and undermined , before it was openly battered , partly by some superfluous illegals and unauthorized Innovations in Point of Ceremony , which some Men affected to use in publick , and impose upon others , which provoked People to jealousie and fury , even against things lawful , every Man judging truly , that the measure of all publick Obedience ought to be the publick Laws . ☜ Partly by a supine neglect in others , of the main Matters in which the Kingdom of God , the peace of Conscience , and the Churches Happiness , do chiefly consist ; while they were immoderately intent upon meer Formalities , and more zealous for an outward conformity to those Shadows , than for that inward , or outward conformity with Christ in Holy Hearts and unblamable Lives , which must adorn true Religion . ] To which he adds the Testimony of Dr. Holsworth ! So that it is a thing notorious and past contradiction , that the Arminianism , Innovations , and supposed excesses and exorbitances of one part of the Prelatists , gave occasion to the other part ( then accounted the Church and the more Protestant ) to vent their displeasure and fear in many Parliaments , and at last to take up Arms , and when they found themselves too weak , to invite the Scottish Presbyterians to their Aid , who fell at last into the Hands of the Sectaries . And therefore I excuse or justifie none of the Parties ; but those that say that the beginners of the War against the King are guilty of his death , as well as they that kill'd him , must confess that it was the Prelatists , or they must be impudent : And therefore I again advise you to forbear the defence of Hooker and such Conformists , and call them first to repentance , who were first ( of the English ) in taking up Arms against the King. § . 34. It 's well you disclaim the Politicks of Grotius : But what abundance more Authors of Politicks could I name you that make the Majestas Realis to be in the People , yea and the Power of judging Kings . Such as Willius ( he whom Bishop Hall wrote his Epistle to in his Remains ) Alstedius , &c. Besides the Papists ; and if you agree with me in disliking those , do not own the same in Hooker , or other Prelatists . § . 35. Because you said , [ Who can choose but nauseate that way of Discipline , which startles at renouncing War against the King : ] I desire you ro tell me what Discipline you mean ? You will not say Prelatical Discipline ; If you mean Presbyterian , 1. I told you it was Episcopacy which the present Non-conformists offered to the King and Bishops . 2. I desired you to peruse the Confessions and Descriptions of the Discipline of the Forreign Churches , and to tell me which words do deny renouncing such War. And what say you to this ? why ! first you deride the motion , as a thing not to be required of you , and say their Actions are quite contrary to their Confessions ? Will not your Conscience mark here ; 1. How your own Pen doth acquit their Confessions , and yet you nauseate the way of Discipline that startles , &c. And where is the way of Discipline to be found but in those Confessions , which even the Accuser now absolveth ? 2. And now you lay it on Practice , and what 's that , 1. to the way of Discipline ; 2. or to the whole Chorus which you speak to , or any one Man whose Practice you have not proved such as you accuse ? And is your printed Clamour come to this ? § . 36. And what say you of the Practice now ? 1. You tell me of Davila . I pray next go to Parsons Image of both Churches , and to Philanax Anglicus , where you shall find the Prelatists as deeply charged . And must Davila a Papist be credited against Bishop Jewel , Bishop Bilson , King James , and many other on the other side ? And is not Davila a false Historian ? For instance , he falsely saith , That Carpenter was kill'd in the Massacre , ( who dyed of the fright ) and that Peter Ramus ( the Father of the Independents ) was a Papist , &c. And is a false Forreigner and a Papist to be believed against the French Protestants ? I again refer you to the late notable Vindication of the Forreign Presbyterians in France , Holland , Embden , Geneva , &c. by Pet. Moulin Jun. in his Answer to Philanax Anglicus : And yet his Father might well blame them for some Instances as you cite him ; For as to the last Business at Saumurs and Rochel , he was a noted and suffering Dissenter from that Party , and so were other Protestants , as well as he . But one would think by your Progress , that I had justified all the Wars or Actions of the Presbyterians , because I told you that the Prelatists begun the English War ; which if you would insinuate , ( or else you speak not sense ) you want either that understanding or that sincerity which beseemeth a Historian and a Divine . But if really you will stand to it , that their way of Discipline is to be nauseated , who are guilty in practice of resisting Kings , who do you not speak out then , that the Prelatical Discipline is to be nauseated , when you have not spoken a word of sense to disprove the aforesaid Charge against the Prelatists ? As to your Margin ; 1. I have no more to do with Martyn than you have . 2. If you had any thing to have justifyed your Calumny out of T. C. or Travers , you should have cited it ; for it 's but a silly shift to set down their bare Names . 3. And I will no further believe Bancroft or Sir Th. Aston , than they prove what they say , no more than your self . And I have reason for so saying . § . 37. Next you feign me to say , That [ the Divines , Presbyterian or Episcopal , medled little with it ; ] whereas I had no such word , but on the contrary told you , [ That the Divines on both sides were too guilty , if not the forwardest . ] And are you a fit Man to state these matters in print for Posterity , and pour out such Invectives against other Men , that have not so much patience or care as to heed what you read in a Letter , or what you write in answer to it ? What use can such Writings as these be of , but to abuse the simple ? I only told you the differences were Political and Legal , and not Theological ; but I said not that Divines medled not in them . § . 38. I did , as you say , desire you to name the Theological Differences , if you know any , for I never did : And what say you to this ? would not any Reader here expect that you should have named some one difference ? But instead of that , you exclaim , [ This is strange ] and you ask me , [ Did I never hear of Dr. Ferne , Mr. Dudley Digs ? ] yes , and of Mr. Weldon , and Michael Hudson , and Sir Francis Nethersole , and more , and have long ago read them all . And what of that ? And I have read Jo. Goodwin , Mr. Bridges , Mr. Calamy , &c. And what of all that ? Why did you not name the Theological Difference ? — You say , That it was called the Cause of God , Religion , &c. Did you think that you spake to the purpose , when you said this ? It was Gratia materiae , finis & effect us that they accounted it the Cause of Religion : They thought it had been the liberation of their Church and Country , and the defence of Religion against Innovators . But what 's that to the lawfulness of taking up Arms ? Is any Man so mad ( especially an Episcopal Parliament ) as to think all War lawful against the King , which is for Religion ? Will a good end justifie ill means ? Your own Instance of Mr. Vines and Mr. Marshal , to prove , that in Rom. 13. by the higher Powers was meant the Parliament-houses , &c. if you had been a Man of consideration , would have clearly shewed you how it confuteth your self : That , and many Texts of Scripture were agitated by Dr. Ferne , Mr. Digs , and those that answered them : Upon all which it was agreed , as far as I know , that the Higher Powers were not by Arms to be resisted . And this is all the Theological part . But did you think that they thought that Rom. 13. or other Scriptures , did tell the World whether Caesar or the Senate was the higher Power ? or which is the higher Power in Venice , Germany , Poland , Hungary , France , England , or any Country in the World ? Will you put the King to prove all his Power from Scripture ? What ever you take it , I and all that ever I met with , that were above the Rank of those you describe by Jobs Wife , did take this to be a Point of Policy and Law , and not of Theology , and that Scriptures tell us not who is the Supream in every Republick , but supposing that known , commands us not to resist them . And then comes in Bishop Bilson , and saith what is before cited for Lords and Commons vindicating their Librerties ; and then comes in Hooker and tells us , That by the Law of Nature Legislation belongeth to the Body , and that the King is dependent and subject to the Body , and such like . And many Divines took up those Opinions ; and Dr. Ferne and others were against them . But what of all this ? Are not these Controversies in Law and Politicks , though handled by Divines ? § . 39. Your next say , That Dr. Manton wrote on Jude , and note my in-advertency that take no more notice of his Labours : And I marvel more than you can do , that I never heard of that Book before : Nor could hear of it from any one , till he told me himself , that he had long ago published some Sermons , which he preached very young , &c. on Jude . And that I was hereof ignorant I confess . § . 40. You say of your Citation of Dr. Burges , That the Book is in the Hand of a Friend ; and you add , [ Are you such a Helluo Liborum , and yet had you no acquaintance with these ? ] Answ . I have read I think all Dr. John Burges's Writings , except those against Conformity before he turned . And I read Dr. Cornelius Burges Book of Baptismal Regeneration about 36 years ago ; and I after wrote somewhat against it , and Dr. Ward and Mr. Bedford on that Subject ; and since I was familiar with the Author till near his death , therefore I believe not that it was John Burges that wrote that Book , but suppose you to be much liker to be mistaken than I. And unless Dr. John Burges wrote another Book of the same Subject ( which I shall also wonder that I never heard of ) I am as sure you are mistaken as my Eyes and Acquaintance can make me . § . 41. I told you I knew not one of the Ministers that was not ready to swear that which you feign the Discipline of the Chorus to refuse . And you ask me , Why then did they flit their Habitations ? Answ . Did I not expresly tell you why ? and was your disingenuity at leisure to fill your Paper with the recital of an answered Question , that you might have opportunity to vent your Latet aliquid ? And here you begin to dispute the Case ( Platonically . ) But I cannot perswade my self to dispute it with one that no better understandeth it , or careth what he saith ; only I answer your Questions . Q. 1. What was the sum of that Oath , was it not plainly and directly against taking up Arms ? Answ . 1. And is that all the Oath ; or is there not a Clause for our Church-Government ? 2. If so , why is the first Clause the Sum of the whole ? 3. Or need my Conscience stick at nothing in an Oath , but what you will call the Sum ? O happy quieter of Consciences that fear an Oath ! Q. 2. Did it any way hinder Parliament Mens speaking , or others peaceably petitioning for such reformation as is necessary ? Answ . 1. You shall not draw me to say , that an alteration of Diocesanes or Lay-Chancellors is necessary , no not ad bene esse Ecclesiae ; for I know the Law is against it . But if I thought so , is Petitioning no Endeavouring ? Say so , and shew that you care not what you say , to draw down an Oath : And must not I swear , That I [ will not any time endeavour any alteration ? ] And shall I swear universally against all endeavour , and mentally reserve [ excepting petitioning , speaking , &c. ] Are Oaths things to be swallowed thus in sport ? And will wiping my Mouth thus make me innocent ? Q. 3. [ Were not those who were commissioned to administer it , ready to declare the sense of it ? ] Answ . 1. Where did the King and Parliament give them power to declare the sense ? 2. Is it not all the Justices in England that are authorized ( two at once ) to administer it ? And do you know what all the Justices in England are ready to do ? 3. Are you sure they will all agree in the sense ? or must we take it in several senses , if several Men severally expound it ? 4. What Law or Divinity teacheth you to take an Oath in the sense of an inferior Magistrate that offereth it you , who is not by the Law impowered to interpret it ; nor is so much as made a Judge of the sense , but of my Fact of taking or refusing it ? If this way be lawful , what if a Papist could find a Justice that would expound the Oath of Supremacy for the Pope ? May he therefore take it ? Is not the Law-maker the universal Expositor of his own Law ; except for the Judicial decision of a particular Case which he committeth to his Judges ? or can a Justice dispense with equivocation in Oaths , and not a Pope ? 5. I was but once yet sent to Goal for refusing that Oath , and then I told them that I refused it not , but desired the Justices to tell me the sense of it , which they refused , and said I must take it according to the plain words , or importance of the Phrase , ( which is the truth . ) And yet you say , Are they not ready , &c. What wonder if Oaths go smoothly down , where there are such Resolvers ? and it Books revile them that will not swear ? But here ensueth as confident a Rhetorical Invective against those that scruple this kind of swearing , as if Logick first had done its part , or at least one word of sense had been spoken to satisfie the Conscience of a Man that would not be stigmatized with PER. And we must swear without any smoother Oyl to get it down , than such talk as this , or else we must go with you for Men of hot and feavourish Brains . But Swearers we find have a Heat of their own kind , transcending others : Such as your Book and other Mens Actions have declared . § . 42. I told you , [ If you would put out the other Clauses of the Oath , &c. you should see how few would stick at that of taking Arms against the King. ] Here you say , [ Why do I lay this on you , &c. ] Answ . But Sir , you might have understood my Inference : Why then do you pretend a false Reason of our refusal , when we tell you the true Reason ? If you cannot put out the Clause which we refuse , you could forbear to Calumniate us of Traiterous Meanings , as if we stuck at another Clause . § . 43. When I desired the imposing of no other Oaths on us to Prelates or Chancellors , than were imposed or used for many hundred years in the Church , you tell us , That [ it may be schismatical to stand up too stifly for immediate Dispensations as to the Modes of External Policy , &c. ] Answ . 1. As some things not commanded in Modes of Church Policy are lawful , so some things are unlawful ; or else you may swear to the Pope as well as to Diocesanes . And is it lawful to swear to the unlawful part think you ? what that is I will not dispute with you . 2. All that is lawful to be done , is not to be sworn to , and made so necessary , as that a Church or Nation shall swear never to endeavour any alteration of it , when a Change of Divine Providence can turn many lawful things into unlawful . 3. But are we the grea● admirers of Antiquity , and yet must we have Oaths , even publick Oaths in the Church it self , and Matters so necessary , as that Ministers must be sworn to them , which the Church never knew for 800 years . Well! plead for Antiquity when it serves your turn , and when it makes against you cry it down . 4. If you will ( among many others that have written , how the Pope got Princes under his feet , by imposing Oaths upon the Clergy ) read but what Bishop Carlton saith of Jurisdiction , Chap. 7. and you will see one Reason why we are loth to swear to the Church Government as totally unalterable , and that before the States . § . 44. About Lay-Chancellors exercising the Spiritual Power of the Keys , and our swearing never to endeavour any alteration of it , you say , [ Me thinks a Person of your ingenuity should rest satisfied with that modest Declaration of our Rubrick , concerning the Censures of the Church , in the Preface to the Communion . ] Answ . Is there one Syllable in that Preface for justifying Lay-Chancellors use of the Keys ? What need is there of Ingenuity to swallow an Oath upon such satisfaction as this ? But you add , [ Do they do this of themselves as Lay-men , or do they not ? You see it is easie to push with the Horns , and to evince that you are either ignorant or absurd : But I shall only remember you , that Lay-Chancellors excommunicate not as Lay-men ; but by vertue of those Surrogates who are Delegates for this purpose , originally by the Bishop himself . This abstraction is not too hard for you to conceive . ] Answ . We have feaverish and skittish Brains indeed , if all this Oyl will not get down Oaths . But come Sir , Horns against Horns is an ordinary way of combating . These Lay-Chancellors either are Clergy-men , or they are not : If they are not , ( as they are not ) then they that excommunicate not as Lay-men , do it as Clergy-men , or not ; if not as Lay-men , nor as Clergy-men , as what then ? If as Clergy-men , then they that are no Clergy-men may excommunicate as Clergy-men , or not : If not , all the Fat is in the Fire still : If yea , then either they may act as in a Person which they have not , or not : If not , yet we cannot swear : If yea , then you are push'd up to a Stone Wall , and must deny two Principles : 1. That operari sequitur esse : 2. That a negatione est secundi adjecti , ad negationem est tertii adjecti , valet argumentum : Qui non est Clericus , non operatur qua Clericus . 3. To which I may add a Moral Principle ; Non est mentiendum . But I have heard before now of Preaching , and other officiating per se aut per alium . But let us horn it with you a little further : Either the exercise of the Keys by excommunication is an Act proper to the Sacred Pastoral Office , or it is not : If it be not , then Preaching , Praying , Sacraments , or some other Actions , are proper to it , or not : If none be proper to it , we are at the Wall of a Contradiction , for then it is no Sacred Office ; but if something be proper to it , that something is more Sacred than the Power of Excommunication , or not : If not , then we are again at the Wall of a Contradiction : If they be equally Sacred , they are equally proper to the Sacred Pastoral Office : If yea , then Argumentum valet ab opere ad Officium , the Office of a Bishop as such is less Sacred than the Office of a Presbyter : And either it is one half a Bishops Work that may be done by a Lay-man , or all ! If all , ( Ordination and Jurisdiction or Censure ) then a Lay-man may be a Bishop , and a Bishop a Lay-man ; and so Episcopacy no Sacred Office. If half , 1. Either that half is included in the Keys of the Kingdom , given to Pastors , or not : If not , then we are at a Wall ; for , 1. It will prove no part of their Office or Power ( as Bishops or Pastors . ) 2. The word Keys will never be intelligible , if it include not the Power of Binding and Loosing ; but if that half be included in the Power of the Keys , then either Christ , when he committed the Keys to the Clergy , did distinguish in that one word , and make one Act of the Keys proper to the Clergy , and not another , or he did not distinguish , but make the said Keys wholly proper to them : If the former , what is the proof ? where is the distinction found ? there is none in the Words : If the latter , then habetur quaesitum ; Excommunication is not to be done by a Lay-man ; or else he made all the Keys communicable to the Laity ; and then Baptism ( which is the first Exercise of them Politically ) is communicable , and then there is no Sacred Office. Again , a Bishop can excommunicate by a Presbyter , as well as by a Lay-man , or not : If not , we are at a Wall : If yea , then a Presbyter may do the Work of a Bishop , if a Bishop please ; and if so , then he may ordain also , if a Bishop please ; for why may not one Key be exercised per alium , as well as another ? and if a Bishop please , Presbyters Ordination is valid . Moreover , either the Bishop may commit this Power to a Lay-Chancellor only pro hac vice , or statedly as an Office. If the first , farewell Chancellors who have an Office of it . If the latter , then either to make a Man a Chancellor is to make him a Bishop , or not : If yea , then speak out , and call him not a Lay-man , but let him be ordained and consecrated ; if not , we are at a Wall again , and we must deny a Principle , viz. That they are the same things that have the same true definitions . For , ( do but suppose the other half the Prelatical Work ( Ordination ) also to be done per alium in a stated way of Office , and he that doth it will have the same definition ; that is , one in stated Office , authorized to ordain and exercise the Keys of Jurisdiction , or Absolution and Excommunication : For the Office is nothing else but Authority and Obligation to do the proper Acts. In a word , Circumstantials , circa Sacra , or Accidentals , may be done per alium , ( as to call the People to Church , &c. ) Acts proper to the Sacred Office ( of Bishop or Presbyter ) may not ! Otherwise 1. Ordination or Consecration cannot be proved to be an entering into a Sacred Office ; because it tyeth us but to that which another may be tyed to without it ; 2. or the Office which may be exercised per alium by a Lay-man , is not Sacred ; and Episcopacy may be translated into the Hands of the Laity , or rather is a Lay-Office already . But what mean you by saying , That they excommunicate by vertue of those Surrogates , &c. Do you mean that Surrogates give the Chancellor his Power ? I knew not so much before , nor believe it now ; or doth the Chancellor represent the Surrogate , and do it in his name ? I am content to be still so ignorant and absurd , as to wish you had more consulted the Honour of your Knowledge , than to talk at these rates . In my opinion , of the two you had taken a more plausible way , if with your Brethren you had pretended , that taking down Chancellors ( who are the stated Governours ) is no alteration in the Church Government ; or else that the ordinary Priest , who sometime pro forma pronounceth the Sentence which the Chancellor decreeth , is the Excommunicator and Absolver ; and so say that a Presbyter exerciseth the Episcopal Office , rather than a Lay-man , ( if we were not more jealous of the Presbyters claim of right to it , than of the Lay-mans . ) I pray take some of these ways the next time ; or else do not rant too hotly against those skittish hot-brained Men , that make a question of swearing as boldly , and as deeply as you expect them . And teach them better than by Rhetorical Flourishes , how to confute the Seperatists , that say , [ A Perjured Clergy is not to be communicated with : But , &c. ] If I had no better answer for them than what you afford me , I would leave them to some that are more able to confute them : For with your Weapons I am unable . And your saying they do it by vertue of the Surrogates , makes me question by how many descents a Bishops Power may be committed to others . Doth the Bishop commit it to the Surrogate , and the Surrogate to the Chancellors , and the Chancellors to the Official ? And what if it come down yet ten degrees more ? Is it a Lay-work , or a-Sacred Clergy-work at last , when it is per alium , qui per alium , qui per alium , &c. If you shall say , that by the Surrogate you did mean either any Priest that doth pronounce the Sentence , or the Parish Priest that proclaimeth it in the Church ; remember that it is neither Ministerial pronouncing , nor Ministerial proclaiming or reading it that we speak of , but Judicial authoritative decreeing it ; and that the Chancellor doth not excommunicate decretively by any vertue of the Priests pronuntiation or reading , which both follow after , and are done ministerially in obedience to him : And that the Cryer that readeth the Kings Proclamations is no Magistrate , much less one by vertue of whom the King doth make them . § . 45. You add , [ I 'le warrant , you have more kindness for Lay-Elders , if they were joyned with you in things Sacred : As Catechizing , Admissions to the Sacrament , and Censures of the Church . ] Answ . Your Warrants are so ready and rash , that I know not well what it is that you may not warrant at these rates ; or else you would not have warranted this to one that hath wrote so much against Lay-Elders , and never had any thing to do with them , ( as Men that medled with any part of the Sacred Office , though Lay-Magistrates and Aged Men I honour . ) I will not trouble the Churches Peace either against Lay-Elders or Lay-Chancellors ; but I will be sworn to neither of them as Vsers of the Keys . But you think this is but a Gnat in my way ; so wide is your Swearing-swallow , and so terrible to us Men of feaverish Heads , are your things indifferent . ] § . 46. You say , [ The Camel or Belzebub is Diocesan Bishops : The Episcopacy of Bishop Vsher you are for . ] Answ . 1. Quer. Whether the Arch-bishops and Bishops in Ushers Model be Diocesanes or not ? or whether the Game you play at be not self-contradiction . 2. If ever I be a Bishop , I shall bless my self from such a Defender as you , if you can defend no better than you do swearing to Church-Government by Lay-Chancellors . § . 47. You say , [ You are kinder to Bishops , for where there is one , I suppose you wish there were many hundreds ; and if this were allowable , we that are Minorum Gentium ( as to our own Interest ) have no cause to oppose it : For then it may be , you and I might in some time of our Ages commence Bishops . ] Answ . O for one Grain of ingenuity and modesty in this kind of Men ! The Debater reproacheth us in print for blowing so long upon our Ecclesiastical Dignities before we refused them ; When I delayed my Answer but one day ; and there were but three of us that had the offer of Bishopricks , and two of Deanaries , that ever I heard of : And one did almost as soon accept it , as I refused it : And the third ( Mr. Calamy ) and the two other , only delayed till they saw whether the Kings Declaration about Ecclesiastical Affairs would be established by an Act ; and refused when they saw it at end . And I was so afraid of the odious Crime of Ingratitude , that I was fain to give the Reasons of my refusal , as easily as I could , in writing to the Lord-Chancellor , lest it should favour of undervaluing the favour offered . And I scarce ever talk'd of it to any to this day , unless in answer to a question , lest I should seem to be unthankful ; yet can we not have rest in silence for this sort of Men ! while all my fear was , lest my refusal would be too displeasing , and cast me under more discountenance than before ; sometime I hear out of the Pulpit , ( from a grave Doctor known to you ) when no Non-conformist but my self is present , that the reason why we dislike Bishops is , because we cannot be Bishops our selves , ( and yet I ceased not hearing the Accuser : ) And here you Sarcastically insinuate some such thing ; which alloweth me again to wish for one Grain of ingenuity in you . § . 48. You add , [ Magis & Minus non variant speciem . ] Answ . That is only in Substances , where the different quantities are all consistent with the Form : But not in Relative Beings , where difference of Quantity may change the Subject , and so the Relation , as Keckerman might have taught you , Log. de Relat. in the Instance of a Ship. Doth your Logick teach us , that the People of a whole Nation may be but a Family , ( a vicus vel pagus ! or that a single person may be a Kingdom or a Family ) because Magis & minus non variant speciem ? Would your Spoon be a Spoon if it were as big as a Church , or your Church be a Church if it were no bigger than a Spoon ? Is a Troop , a Regiment , and one Army of the same Species ? or if all the Captains and Collonels were put dowu , and the General would be the sole Ruler of the Army , were there no change of the Species of any of the Government ? If all the School-masters in the Diocess were put down , or turned only into Monitors , except one general Diocesane School-master , would it not vary the Species of School and School-masters ? Is a Christian Society united for Personal Communion in Gods Worship of the same Species with a thousand such Societies , united in one Diocesan Head , which can have no personal present Communion as never seeing one another ? Enjoy your Logick : I am contented with the dishonour of being no Graduate in the University , that teacheth thus , and so applyeth it . § . 49. You say , [ If Bishop Usher were now alive , he would give you but small thanks for pressing his Model of Episcopacy , ( if his ) now the King and Laws are restored , which he only calculated , as that which could be born by the iniquity of the later times . ] Answ . 1. That the Model was his , he told me with his own Tongue . 2. That he thought better of it than of that which you set against it , and did not offer it as a less desirable thing , appeareth by the Reasons which he giveth for it , from Antiquity , and from the nature of the Pastoral Office , to which he saith , a part in the Keys or Discipline belongeth : And he took this to be the true ancient frame of Government used for many hundred year after Christ , and to be the true means of our union : And he told me , that he offered it his Majesty before the War , and it was not accepted , and after the War , and then it might have passed . And in conference with me he came lower than that Model , as the Minimum that might serve for our agreement , which I mentioned publickly to the Parliament , in my Sermon the day before the Kings Restoration was voted by them , ( printed by their Order . ) And he told me , That moderate Men would unite on those terms , but he had tryed that others would not . 2. But what is there in that Model that is so intolerable now ? Is one tittle taken from the Bishops or Arch-bishops Honour ? Is one farthing taken by it from their Estates ? Is any of their Power or Negative Voice taken away ? or is not the stated Ministry only made their Presbytery instead of a few uncertain Presbyters , that must be present when they ordain , and instead of the present Form of some Courts , &c. O humble Clergy-men , that take this for more intolerable than all the contrary evils that we undergo ! Dishonour not our Church so as to tell Forreigners , That to be reduced to such an Episcopal Government by Bishops with their Presbyters , as was commonly in use for six hundred years at least , as that which could be born by the iniquity of the latter times , but cannot be born by the Clergy now , if it pleased His Majesty so to order it : But mistake me not ; I only speak of Ushers Model : I do not now speak against the Government , nor plead for a Change ; for the Law forbiddeth me . As to what you say concerning Vshers Notes on Ignatius concerning the division of Asia , I suppose you should have said , His Notes on Ignatius , and his Discourse of the Proconsular Asia , which are two Books , ( if you knew the Books you talk of : ) But I know very well that he supposed Episcopacy to have been before the second Century ; but the question is , what sort of Episcopacy ? and that Question his Model doth resolve . § . 50. To all that you talk after on this Subject , I cannot find in my heart to trouble my self with any other Answer , than to tell you , that all you say is utterly impertinent to those you write of , and sheweth that you do not at all understand the Case of the present Non-Conformists , nor the state of the Controversie . § . 51. But about swearing Obedience to the Bishops , you say ; 1. It is but in Licitis & Honestis : 2. That of old Presbyters have been obedient to their Bishops under the Penalty of an Anathema . Answ . 1. The Question is not only of Swearing to obey them , but swearing never to endeavour any alteration of Church-Government . 2. The King himself is to be obeyed but in licitis & honestis : And must we be sworn as much to the Clergy as to the King ? 3. Those that think the English Species of Diocesanes to be unlawful , take them to be quoad jus divinum Usurpers : And they say , they would not swear to obey the Pope in licitis & honest is , nor Cromwel if he were alive , lest it prove Treason against the true Sovereign , to swear Obedience to an Usurper , even in licitis & honestis . And how impertinently do you speak of Presbyters Obedience , sub poena Anathematis , when I only spake of antecedent swearing to them . ( Nay not to them , but to Men of another Office , though of the same name . ) Are we not now under Anathema's enough in the Canons if we obey not ? Yet how little have you heard the Non-Conformists say against those Canons these eleven years ? ( I mean such as have ever publickly agitated their Cause . ) If you Anathematize me unjustly , it is none of my sin : But if I swear unjustly , it is my sin , I can obey many a Man that I cannot swear obedience to : He that taketh away my Coat , may have my Cloak also ; and if you bid me go a Mile for you , I may rather go two , than do worse : And we must submit our selves to one another ; but yet I will not swear Obedience to all that I may thus obey . And I may obey a Justice or Constable as my duty ; and yet not swear to the perpetuity of their Office , and that before the Kings : But if Obedience under pain of Anathema served above a thousand years , without swearing it , why may it not serve turn now ? Are new Oaths necessary to be sworn by us to the Clergy , which never were necessary till of late ? You mean not I perceive , that Antiquity or Universality shall be the Character of your Church or Impositions : Nor to stand to Lerinensis Test , ( quod ab omnibus , ubique semper , &c. ) If we may neither have Ignatius his Episcopacy in specie , nor be under such Bonds only as Ignatius speaks for , without such Oaths as he never mentioned , it is self-condemnation for you to cite the words of Ignatius . § . 52. You say , [ Mr. Cartwright wrangled himself at last into Conformity . ] Answ . It is not well done of you to write Historical untruths so boldly : You have no way to come off , but either to say some body told you so , or that by Conformity you mean that he separated not from the Parish Churches , which he never did , or that he was favourable to kneeling at Sacrament , and not peremptory against the Surplice , into none of which he wrangled but studyed himself : And , saith Amesius , retracted his moderation about the Surplice : But did he conform to Diocesanes , to Subscription , to the Oath of Canonical Obedience , to the Cross , &c. How is the World abused by false Historians ? Thus one of my Antagonists chargeth him ( after Suttliffe ) with acquaintance with Hackets Villany , and other such things , from which he so fully vindicateth himself in a Manuscript of his own , which I have by me , ( given me by old Mr. Simeon Ash ) as may make the Reader wonder at the hardened front of Calumny ? § . 53. When you say , [ you will secure me ] about the Oath , I have no confidence in your security , till I see it to be better back'd , than your bare word with a fallacious unlike supposed Simile . when I must subscribe and swear , That [ I will not at any time endeavour any alteration of Government in this Army , Colledge , Vniversity or Corporation , nor of the State , ] putting them conjunct with the State , and before it , and not excepting , [ unless the King command me to endeavour it , ] then I shall better consider of your security . Till then you do but suppose me to see no difference between things most different . § . 54. Who is it that hath done most to drive People from the Parish Churches , I am satisfied by experience . And whether all such Dissenters are such Children of Hell as you describe , I shall leave to a more wise and righteous Judge . § . 55. To write a full and just defence of that Non-conformity , which I own according to the importunity of your Book , would take up much time , and the Volume would be great , and I have not so much time to spare , unless I saw a probability of some better effect than is like to arise from my putting it into your Hands , as now you motion . If my Stile suited to your Matter be displeasing , review your Book , and retract the culpable part which is the cause , and you will have less cause to repent of your Repentance , than of your Impenitency . If as you say you are under affliction , I hope it will help you to do as my long afflictions have partly done by me , even to judge of Persons , Things and Causes , as one that daily waiteth for the time , when he and all shall be judged of God. I rest , though your plain and faithful Monitor , yet a true desirer of your well-fare . July 4. 1671. AN ANSWER TO Mr. Baxter's third Letter . SIR , YOu lay a very sandy Foundation in your very first words ; you foretell ( say you ) how little good my writing will do you ; yet the Vindication of Truth is an End sufficient to invite me to bestow a few Lines upon you . Do you call five Sheets a few Lines ? Are these written to vindicate the Truth ? Yet I must tell a Man of your gravity , ( though with blushing ) that Truth has no communion with Falshood , nor Light with Darkness . Where did I foretell you , that your writing should do me but little good ? I have told you to the contrary , that if you could evince your Hypothesis , that Conformity is absolutely sinful ; I would quit my station , and come over into your Camp. Nay , when you had inform'd me , ( as to some Passages in the Savoy Conference ) I return'd you my thanks . Is not this an inauspicious and ominous Presage , what is like to follow ? A Line crook'd at hand , will never be straight , though drawn ( if possible ) in infinitum . Speak the truth your self , before you accuse me for an unworthy Opposer of the Truth . What delight had I , think you , to rush into the midst of your Pikes ? and to put my Hand into an Hornets Nest ? But only to extricate Truth , and redeem it ( as those Argonauts did the Golden Fleece ) from the midst of waking Dragons ; that it may be try'd whether I and others do sin in Conforming , by the dint of Scripture and sound Reason . Some would call this a generous Enterprize proceeding from tenderness ; but you call it an unworthy opposing of Truth ; coming from Calumny , and an hardened Front. One Grain or Filing of Truth is more precious to me than all the Gold of Ophir ; if it lay in the bottom of the Sea , I had rather fetch it thence , than all the Pearls and Coral , which the slavish Indians venture for with so much hazard . No Man can do me a greater favour , than to reduce me from any by-way of Errour . Et Officium meum implisse arbitror , si labor meus aliquos homines ab erroribus liberatos , ad Iter Coeleste direxerit . Who would have thought but that you who affirm , that Conformity is simply sinful , should have brought some clear Texts of Scripture to prove this , or shewn some express divine Law which is violated hereby ? So you might have brought the Controversie to an Issue . This had been the most dexterous course , to have overthrown the very fundamental Principle whereon I stand ; which is , That I owe submission to the Ordinances and Constitutions of my lawful Governours , so far as they are suitable to , or not repugnant or contrariant to the Word of God. But instead hereof , you write large Encomiums , and Panegyricks on the Non-conformists , reproach the present Preachers , stumble at Diocesan Bishops , Lay-Chancellors , and the Oath of not taking up Arms , yet in none of these will you take up your standing , by saying this or the other is absolutely sinful : So that you are still widing the Breach , cutting out new Work , and putting up new Game ; which is nothing else but a rambling from the first Subject of the Dispute : Yet I must follow you , or rather be drag'd and hail'd after you , as the Serpents Head in the Fable , when the Tail had the leading and conduct of it . Only let me tell you , whereas you complain of my Rhetorical Diversions , I wish you were liable to the same Guilt ; for then you would not write so much with so much ease , if you did but slick and polish your Lines as you go . § . 1. What a wonder of self-ignorance is it , that the Author of the Perswasive should draw up the Flood-gates of Sarcastical scorn upon so many and such Men , and yet be so sensible of a drop of just reproof ? Had you been train'd up in Alexanders Army , you might have felt his discipline for railing rather than fighting , for giving a Book hard words , when you should have confuted it with convincing Arguments ; or had you been brought up at the feet of some Gamaliel , you might have learn'd , that a general Charge is no sufficient Answer , and that a Book cannot be faulty , as you make it , when the Pages are not so ; as a Man is not leprous , when all his Members are whole and sound . I should not fear to lay Bellarmine himself on his back , if it were enough to nick-name his Writings with some unmanly taunt . I am not a little confirm'd , that my Book is innocent , in that you ( though you speak big ) deal as kindly with it as Jonathan did with David , when he hid himself by the Stone Ezel , you shoot your Arrows on this side and on that ; but you have taken more care than to hit it . I might well complain of your Drops , ( as you call them ) for they made me to smart , as if there had been Poison in them . Can you blame me for laying them before you , that you may see , if not blush at their malignant Aspect ; and if one drop be so painful , what if you should pour one of your spoonfuls as big as a Church upon me ? As for the Title of Self-ignorance which you apply to me , I have taken that up , and put it into my Pocket . We 'l raise no dust about that ; only I must observe , 't is hard to be Head of a Party , and to be humble , and forbear contemptuous scorn towards those that stand in their way , and do not vail their Bonnets to such Popular Rabbies . § . 2. After such a Book , you would not be said to traduce the Presbyterians , as if you wrote you know not what . I well knew what I wrote , for I never named them in that whole Book : Yet if they be guilty of Non-conformity and Disobedience , ( in our Case I make but little difference 'twixt these ) I mean them . However , your Application to a particular Rank of Men , of what was spoken to the Non-conformists in general , is a transgression from the Laws of Discourse . Who gave you Commission to make an Inclosure of that which lay in Common ? or to limit my meaning without Authority from my words ? You cannot be ignorant that there are other Non-conformists besides these that are Classical , and such that not long since were the more predominant , and such that will not conform now to the Church of England ; yet could then dance after the Pipes of those grand Masters . There were but few who were not then tantum non Independents ; and are they all now of a sudden become Presbyterians ? sure they are like the Elements , which agree in second qualities , they are easily exchanged one into another . § . 3. When I had opened your strange dealing in calling for our Reasons of Non-conformity , which you knew we must not publish , you can neither hide your disingenuity , nor well confess it . Conviction , you know , must go before Confession ; you say indeed you have opened my strange dealing ; but if what you hitherto said be called opening , 't is like the publishing of Aristotles Physicks , Editum , & non Editum . What you have opened is still abstruse and mystical to me . Is it strange dealing , and disingenious , to call for the Reasons of Non-conformity ? since you say you cannot conform without sin ? Is it disingenious to learn of you where the sin lies , that we may avoid it ? I know not to this day why you may not publish such Reasons : I am sure you take liberty to publish things of as dangerous consequence ; yet you would make Men believe that you must not write on this Subject , lest you should traduce the Government ; yet you dare traduce the Writ de Excommunicato Capiendo , in the difference 'twixt the Magistrates and the Church-Pastors , P. 19 , 27 , 39 , 40 , 41 , &c. Alas ! the Church-Censurers , without the Civil Arm , are but Brutum fulmen ; yet that Writ is incorporated into our Law. Is it not better that the Civil Magistrate should take the excommunicated Person in hand , than that he should be delivered over unto Satan and visible Judgments ; which in the Primitive Times followed Anathema , and Maranatha ? Before King Charles the first , High Sheriffs took an Oath to assist and be helpful to all Ordinaries and Commssioners of Holy Church , as often as should be required . You dre affirm , that Pastors have the sole power of Discipline ; and he that exercises an Authority over his Neighbours Churches , is an Vsurper : Is not this to traduce Government ? You dare say , that Kings may not be excommunicated , unless perhaps in some rare Case ; pray who shall be Judges of that Case ? You rightly observe the tendency of the Romanists Doctrine in that Particular . I will not say you leave a gap open for the same end . You dare say , that Magistrates forbidding faithful able Ministers to preach the Christian Faith , where there are not enough more to do the Work , sin hainously against Christ and the Souls of Men. You dare say , that Lay-Chancellors are such a sort of Church-Government , that you will never swear not to endeavour to alter it ; yet I am disingenious to call for your Reasons of Non-conformity . Once more , you dare joyn Popery and Church-tyranny together , and ' its easie to discern who you mean by Church-tyrants . You dare speak against a lofty Faction , that perswade the People that there must be no King any longer than their Dominion is upheld : Such as shall twist the very grandure of their Function , by Oaths , into the Constitution of the State. Tell me no more that I am disingenious in desiring your Reasons of Non-conformity ; for then you should traduce Government . § . 4. In my last I nam'd some palpable Contradictions ; but you pass them by in silence . Had you shewed me one Contradiction properly called so , you should have seen I would not have wasted my Ink in any other things , before I had acknowledged my inadvertency . 'T is like a Female Impotency , to resolve to have the last word with whom soever we contend . This is like Valentine and Orson and Knights Errant , that boast of Battels and Victories in such Fields where they never drew Sword , and slew such Enemies who never were in rerum natura . 'T is true , I did contradict you ; but this must not pass for a culpable Contradiction ; shew me any one , and you shall have another Answer ; in the mean time your Atchievments shall pass for a Rodomantado Ostentation . You deal craftily in speaking interrogatively , for a Question cannot be false . Some Lines before you accus'd me of Ignorance , and now of Craft : Are not you often guilty of the same Craft , by arguing frequently by way of Question ? But Sir , consider your Dogmatical Aphorism ; Cannot a Question be false ? What think you of this ? Will you cease to preach false Doctrine , and slander your Brethren ? Are not negative and affirmative Interrogations in Scripture equivalent to plain Negations and Affirmations ? nay do not they vehementius negare & affirmare ? If you will be coining more Aphorisms , you should examine them better before you obtrude them on others . § . 5. I had said that of those 1800 silent Ministers , how many of them have much more learning than your English Books have taught them ? You reply , Do you mean good Mr. Sam. Hildersham , Mr. Fisher , Mr. Brian , Mr. Wilsby , Mr. Reignolds , Mr. Baldwin Sen ' , or Mr. Spilsbury . You have reckon'd up several of my Neighbours , but not all , if you would put me upon the proof of my words , you should have given me leave to be my own Accountant : It is Answer enough to your arguing ; you have rekon'd without your Host . I could give you another List of such Men that have leap'd out of their mechanical Shops into the Pulpit . If these had learning enough to pass your Hands in Ordination , yet were they well examin'd , they would scarce befound fit to teach a petty School , or be Interpreters to some Latin Mendicant . As for those Persons you mention , I have as much esteem for them , as you can have ; but not for their Non-conformity ; yet for their gravity , sobriety , learning , peaceableness . May not I say that Abraham was the Father of the Faithful , and David a Man after Gods own Heart ? though the one was pusillanimous in Aegypt , and the other had his falls ? May not I say that Venus was beautiful , though she had her Mole ? But this is a usual Stratagem with you , to possess particular Persons with an opinion , that I detract from them , though I named them not . As this is bad arguing , — Syllogizare ex particulari , so 't is worse Morality . Those which I intended have your suffrage . You had rather hear a meer English Divine , than an Hebrew or Syriack Sot. You are , I see , for the liberty of prophesying ; 't is a question whether you are more for Blew Aprons or the Priesthood . What Fanatick could have spoken more slightly of the Universities than you have done ? 'T is no very great Honour to our young Preachers , that they have been acquainted with the Vniversities . Speak out ! Are not you of their mind ? who said that the Congregation was Holy , and that Moses and Aaron took too much upon them ? Although you are so happy as to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and dry-nurse your self into a Gigantick Stature , without sucking the Breast of our Mother the University , or being dandled on her Knees ; though you sprang up like those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( who first inhabited some Countries ) we know not how ; yet forbear to Eclipse those two Luminaries , which are as useful to our English World , as the Sun and Moon in the Firmament : God has wonderfully preserved them from Anabaptists , and other furious Sectaries , in times of Anarchy , who were wrathfully displeased at them : Yet they could not find their Hands ; but , as Agamemnon , when he was hampered in his vestis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , — Casside vinctus incassum furit . Or like the Sodomites , though never so near , yet could not find out the door of Lot. So God did restrain these boisterous Waves , when they made sure of overwhelming the Nurseries of Learning and Piety . Do not you think now to undermine them with any Ismalitish scorns . Had you been planted and cultivated in those Seminaries , you might have brought forth more kindly and mature Fruit ; and you might have avoided those Rocks and Shelves , against which you have both dash'd your self and the Church . You deal no better with the Primitive Fathers of the Church , than you do with the Universities . It is no great matter to be acquainted with them . I count it so short a Work to read the few brief Writers of the three first Centuries . Is this so easie a Work ? yet how shall they do it , who understand not their Language ? They had need agree with some such as Dr. Holland , to translate them into their Mother Tongue . I will tell you what I heard in the University ; A grave Dr. in the Divinity School proved the Proposition denyed , with — Sic dicunt omnes Patres ; but Dr. Prideaux gave him his Check , — Tune legisti omnes Patres ? I have been acquainted with the Studies , and therein with the preposterous Method of some amongst you . They began with Calvin and some of the German Divines , and so read downwards ; but when their minds have been prepossessed with prejudicate thoughts towards our Government , and Discipline , then ( if urged thereto ) they have step'd back many hundred years , and read some of the Fathers . But alas ! It has been only to wrest and deprave them ; to weed something out of them , whereby they may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Just as you read Hooker , Bilson , Andrews , Heylin , &c. After you had in this Paragraph highly extoll'd the Knowledge , Vtterance , Piety and Diligence even of the lowest rank of Non-conformists , you come to throw about you whole loads of dirt ; that so you may blacken and depreciate the present Ministers : Such as lace their insipid , empty , senseless discourse with shreds of Chalde , Arabick , and Syriack . Hebrew Sots , such as ignorantly abuse Scripture , prate against they know not what ; School-boys saying their Lessons ; Lads that talk at such a rate , as they go nigh to drive you from the Church . They are often in the Ale-house ; what they preach is dead and cold , so that Patrons seeking to you to motion them Teachers , you find it hard to find a Man that hath the abilities of the lowest sort of Non-conformists . And you are now come to this , that you prefer Homilies and Common-prayer before our Pulpit-work . I see that it is difficult to forbear reproaches towards them from whom we differ ; or not to build our own reputation upon the ruine of other Mens Names . Does this savour of humility in preferring our selves before others ? If this judging and condemning be from the Spirit , I must tell you , You know not of what Spirit you are of . I heard a grave Minister say formerly , I thank God , I never heard a Sermon , but I could get something by it ; if the Sermons which you hear be insipid , examine your Palate , and the Anfractuous Passages of your own Ears ; something may be amiss there . Cast away prejudice , purge out the Yellow Jaundice of partiality : Do not espouse a Party ; but put on Catholick Charity . It may be you may tast more sweetness , and see more comeliness in the Sermons you hear . St. Paul could say , Whether in pretence , or in truth , Christ is Preached , and I rejoyce and will rejoyce . But as you complain of the Ministers , just so did Martin-mar-prelate traduce the regular Clergy in his days ; calling them Boys , Dolts , Lads , Drunkards , &c. from whence Brown did not only take an occasion of his separation ; but Sir Edwin Sandys affirms , that even at Rome there was use made of those scandalous Aspersions . What your design is herein , I will not divine . But 't is well observ'd , that some complain of abuses ; not that they may be redressed ; but by disparaging the State , they may make way for their own Discipline : They wound the Civil State through the Ecclesiastick . King James , in his Speech to the Parliament Ann 18. of his Reign , spake like an Angel , or like himself ; That those that make themselves popular by recounting grievances , have the Spirit of the Devil . Just so did Absalom steal away the Hearts of the People . — There is none appointed by the King. — O that I were made King in Israel ! Did these prating Lads , with their Hebrew , Chalde , Arabick Shreds , come out of your Shool , they should have been stroaked for precious Youths . Then it should have been said as formerly ; when young Birds come abroad unfledg'd , and with their Shells on their heads ; Out of the mouths of Babes and Sucklings hast thou ordained strength , because of thine Enemies . I hope it is not a crime to learn other Languages than what our Mothers taught us , especially such as are even necessary for the very right understanding of Scripture . The time was , when 't was almost Heretical , I had almost said Antichristian , and resembling the Beast , to make any use of those Tongues . Sure you are not so nice as to run out of the Church , as if you were frighted with Babylonish Trumpets , when you hear a little Hebrew in the pulpit : If such Linguists do not reach the abilities of the lowest sort of the Non-conformists ; what Seraphick Angelical Doctors are those amongst you of the highest Hierarchy ? If you were better acquainted with the University , you might find most hopeful Men both for Learning and Integrity of Life ( if you do not dislike them because they have their breeding there ) to supply such Patrons as have recourse to you for Teachers ; and it may be too you would be a propitious Angel to put them into good Livings , if they would make their Humble Addresses unto you . It seems though you have no Rectory of your own , you can gratifie your Friends . As the Earl of Warwick took more pleasure in making another Man King , than being so himself . Do not stop their way to preferment , because they shew their Parts in their first Essayes ; in the Eloquent Efforts of their Oratory . Such Colts as trot high at the first , may at long-running become good Pad-naggs . We were Children before we were strong Men ; Hercules had not all his vigour at once : You will betray less Judgment than they , if nothing will please you in a young Divine below the skill and dexterity of an old Chrysostome . As for those amongst us who are Sots , as you say , and spend their time in Ale-houses , I am no Proctor for them , sighs and groans shall be all my Answer : Yet if I would recriminate , I could point out some of your own Minions that might bear them company . All your 1800 are not clear from such stains . But since you have now so good opinion of the Common-prayer and Homilies , I see Mens Judgments will vary as well as Fashions . He that durst have said so formerly , should scarce have any Place in the Church : As Hazael once thought he should not have been so inhumane as to rip up Women with Child , &c. So you little thought heretofore , that you should ever have spoke so favourably of the Common-prayers and Homilies : Therefore it is not good ( you see ) to drive on too furiously , according to our present apprehensions , without long deliberation . But I have something else to observe : — Some Men are so much afraid of moderation and a mediocrity , that whilst they avoid one Extream , in contraria currant . You impose a Task on me , to tell you , What one Nonconformist was silenc'd for insufficiency : You might have forborn this ; unless you could have grounded it on my words , as my Assertion . But 't is usual with you to wave the subject Matter of Contest , and to move impertinent Doubts : As if he that has to do with you must answer Quodlibets . The grand reason of your silence is of another nature : You do not give security to Authority ; that you will preach up no more Wars ; and carry your selves like obedient Subjects , and peaceable Ministers of the Gospel : Until you do so , you are suspended from the exercise of that Ministry . When Marchiomont Needham wrote a Book to entitle the Protector to all the Revenues of the Church ; and that it was in his Power to admit whom he pleas'd to partake thereof . This was good Doctrine in the days of the Tryars ; they imbrac'd it as the foundation of their arbitrary Power . But now there is a Shibboleth of Peace and Loyalty to be pronounced by all those that will practise in the Ministerial Calling . You either lisp it out in distinctions , or cry out of Tyranny : So that your Question is a Fallacy , a non Causa ut Causa , putting insufficiency for the Cause , when in truth it was quite another thing . You ask me again , whether the worst of those that joyned with you , being re-ordained , are not received when they do conform ? If they were not the worst among you , who do conform , no doubt you think them so ? yet I could name some , who were of the chief Rank , who so far have denied themselves , as to draw forth their Breasts to feed the Hungry . Sure they did not see with your Eyes , that Conformity is absolutely sinful . Now Sir , If the worst among you are received when they Conform ; what a shame is it that you and others of the higher Rank should stand idle in the Market-place ? whilst you suffer God to be serv'd with your Bran ; the Blind and the Lame ( it seems ) are good enough for your Heavenly Prince ; and you may see how favourable and indulgent the Governours of the Church are , in that they are loath to disparage your Judgments , in rejecting those whom you had approved . After I had deducted out of the gross Sum of 1800 those that had been nested in other Mens Livings ; 1. You faintly demand , — How many of these were never in any Sequestrations , and must not they preach the Gospel ? Yes , both they and the others too ; and woe unto them , if they do not . There is never a Cherubim with a drawn Sword in his hand to keep them out of the Churches Paradise : 2. You give up the Cause , and say ingeniously , I deny not the great Crime you charge upon them . Yet as if you repented of your own Concession , you say , that many of those that were turned out formerly were accus'd of insufficiency and gross scandal . So hard a thing is it , fully , and without reserves , to acknowledge a fault . The Serpent was Eve's Cloak , and the Woman Adam's : Nay , God himself must be reflected on , ( the Woman whom Thou gavest ) before Adam will be silent , and have nothing to say . You know that the insufficiency and scandal of many of them was , that their Consciences could not dispense with their former Oaths , in asserting of an ungodly Cause ; yet had they been as vile as you can make them , their Freeholds ought not to be taken from them illegally . Then 3. you vindicate your self , as if I had aim'd at you : When the truth is , I had not the least thought of you . I must do you so much justice , as to say , — I have heard you dealt transcendently civilly with the Incumbents , in comparison of many whom I knew ; and since you speak of these things with some regret , I will not ( like a Coward ) press and prosecute this advantage . I have touch'd this Sore very softly , that you may not smart . Here you chide me for minding you of a Retalliation ; as you supplanted others , so God requited you . Does this ( say you , savour of any sense at all to Souls ? Must many Thousands go to Hell , that we may be requited ? The Peoples Souls had been forsaken : The Damnation of a multitude of Souls is too dear a price , &c. 1. It is no up-start practice to soar high in Pretences , and yet with the Raven and the Kite , have our Eyes fix'd on some Carcass here below . We have heard some cry loud , the Temple of the Lord , — the Salvation of Souls : Yet they were not the Souls of every Soil ; such as did inhabit poor Villages , but such as dwelt in the fattest Parsonages , or else in great Towns , where these Men , who were so much for the good of Souls , might act their parts with most popularity and success , both in respect of themselves and the Cause . 2. What good was done to Souls by these Intruders , late Posterity will find . Those unquiet Principles which were then instill'd , will not be worn out in one Age ; nor those Breaches and Gashes in the Church , made by them , be cemented and heal'd by the Hands of the most skilful Bezaliels , or Spiritual Chirurgeons of the highest value . 3 , The good of Souls is a most glorious aim ; yet St. Austin held it not good to tell a lie to save a Soul. Much less may we preach down lawful Authority , and plunder others , living under the pretext of the good of Souls . This has been an old contrivance in Scotland , to bring all Causes within the Kirks Jurisdiction , saying it is the Churches Office to judge of slander ; and by that means they hook'd in the cognisance of all Causes , because all Causes were either Slanders against God , the King , or their Neighbours . In Rome too the Pope intermeddles with all Temporal Things in Ordine ad Spiritualia . Just so you plead for Arms ; starving Men , Women , and Children ; If it be for the good of Souls . You say that they had a fifth part ; yet you know Mr. Lea endeavoured to dismount that Ordinance , as unlawful and unreasonable ; and some I am sure for very want were ready to swoon in the Streets ; the number was not small . It has been maintain'd , that more Ministers were depriv'd in three years , when your Friends sate at the Sern , than in all Queen Mary's Reign . I thank you that you say , you never lik'd turning out such a Man as my self : You are more propitious than the Commissioners were , who threatned to silence me for preaching on Christmas-day . The Tryars were not of your mind ; they would not have had me to preach at all , and the Soldiers would scarce let me live : I still bear about me the Badges of their Cruelty . But tell me true ; should you re-assume your Chair , would you continue in this courteous Moode ? You say you lived under five ignorant and unlearned Teachers before you were ten years old . You complain elsewhere of the prophaness of your Native Town . You had hard fate to live amongst such Men ; yet the greater is your excellency to thrive into so polish'd a bulk , among such Barbarians , and to keep your integrity amidst such temptations . I cannot but admire at your Praecox Ingenium , that you could judge ( you began betimes ) who were ignorant , who learned Preachers , before you were ten years of age . I fear 't is still the greatest part of some Mens devotion to censure the Parts and Gifts of the Preacher . § . 10. Your intermediate Sertions contain nothing of Argument , or Contradiction ; therefore I shall tell you once for all , I shall neither now or hereafter trouble you or my self with your Narratives or Excursions . I am not so fond of superfluous labour , or prodigal of my precious time , as to oppose every thing that you say , or to trace you in all your Meanders . Here you go to the Heart of the Controversie . If you had either prov'd what you say , or disprov'd what had been said ; 1. You cannot lie deliberately , and say you assent and consent to all things in three Books , when you do not ; yet you shew no reason to the contrary : Inform your self better . Judge charitably and candidly of those Books , and then the fault may be in your self , and not in them . If you approach to the Borders of a Lie , every thing that suits not to your present apprehension is not presently a Lie. Had you declar'd formerly what you do now , * you would not willingly have been tax'd for a Lyar. In your first Letter you call this assenting and our new Conformity ; yet the same thing in substance was subscribed to in Archbishop Whitgifts Time , Art. 2. viz. That the Book of Common-prayer and Ordination of Bishops contain'd nothing contrary to the Word of God , but might lawfully be used , and that they would use it and no other . 2. You should absolve many Thousands from an Oath , when you never knew in what sense they took it : Here you nibble at the Covenant , yet you take no notice of what has been said on that Particular : But Sir ! take an unlawful Oath in what sense you please , and there will be much need of Absolution : Must the sense of an Oath be measur'd by him that receives it , or from the Authority and Intention of him that does impose it ? Affirmatio aut negatio quaestionis propositae , si ex Conscientia respondentis non vere conformetur sensui quaerentis , aut rogantis est mendacium . You mention some good things in the Covenant : As the Declaration against Popery , Schism , Prophaness : But you pass by the second Article with other Passages in the rest , and the Power imposing the whole ; what was good in it we are oblig'd to in another former Covenant ; what was naught do not you strain your Parts to justifie . The worst of Hereticks maintain some Truths , the better to usher in Errour , as it were with Sugar and Syrups . § . 12 , 13 , 14. I took it for granted that you own'd my Quotation out of the Book of Rest . You said you had expung'd the words in a latter Edition , and I was satisfied ; yet now you challenge me to cite the words : In one breath you say you did and you did not retract them . The Passage I quoted was in the 5th Edition , P. 258. If you are so unsteady , you will never arrive to the glory of the Bishop of Hippo ; for you do even retract your Retractation ; and whilst you do plangere commissa , you do committere plangenda . You perform this Work with regret and reluctancy ; wrapping your self up in obscurity . A true Penitent will not extenuate his fault , but set it forth in the fullest Character , and in the most bloody Colours . Indeed you make Mr. Bagshaw your Confessor , and say something to the purpose ; and though you deal not so plainly with me , yet I love and honour ingenuity where soever I find it . If I am not so strict always as to mention terminos terminantes your very syllabical words , yet I give the result of them for brevity sake . Such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or funiculi ex arena , will not serve your turn before equal and prudent Judges . How oft did Christ and his Apostles quote Texts out of the Old Testament ? and yet did not observe the Identical Words : Will you say they were unfaithful , or not a true word ? § . 15. You tell me of the inconformity of some that grew under my Shadow : I tell you again , this is no evidence of an hearty recantation , when you go about to deny , justifie , or extenuate what is notorious in these Parts , and is Matter of Fact , so legible , that a Man may run and read . What was your highest reputation formerly , in being the Coryphaeus of a Country Association , you now interpret a Reproach . Just as Amnon did passionately court Tamar to day , and on the morrow thrust her out of doors . Hereafter build the Pyramid of your Fame upon a sure Foundation , and then it will last . Such Glory will not turn into shame . This freeness of mine ( it seems ) provok'd you to make me smart , by laying before me ( what I shall never forget ) the miscarriage of one in my own Family . The best is , my Conscience tells me , it proceeded not from want of Vigilancy , Advice , and Prayers , or Example , but from a defect of that which neither you nor I have power to bestow , and that is Grace . § 16. If your Neighbour and his Wife will swear what you say ; wonder not that so much scandal was charg'd on your Sequestred Ministers : Yet you say Sect. 7. Where I was acquainted , the Witnesses that swore to the Scandals of the outed Ministers , were reputed as honest Men as any in the Place ; and they got nothing by their Oaths . What , honest Men , and charge the Sequestred Ministers of Scandal upon their Oaths ? no more justly and truly than my Neighbours have charged you with taking their Horses : Whereas you affirm , you was never in my Parish , nor never took Horse in your life . I could say much from my Neighbours in confirmation of their Charge ; for since I check'd them for putting me upon such an odious Imployment , they brought a creditable Person in this Neighbourhood , who asserts much of that they say . Sir , you gave the first occasion to this harsh and unpleasing discourse , by saying that your Imprisonment came from the Place of my Ministry ; thereby tacitely impeaching my Innocency . But Manus de Tabula . I shall touch no more upon this , except you provoke me , and draw me by the Head and Shoulders into this Field . Only your prementioned honest Witnesses puts me in mind what you have printed concerning some honest Conformists . What Conformists and honest too ? when you say , Conformity is an avowed deliberate sin ! ( i. e. ) As I conceive , is a sin against Knowledge , which the Scripture calls a Presumptuous Sin ; and if I mistake not , it is such a Sin that borders upon that against the Holy-Ghost . Honest Conformists then in your Dialect must be tantamount to Honest Sinners . But who are the Honest Conformists ? are they not such that swear , declare , subscribe one thing , and speak and act another ? Like Ephraim , half bak'd , or like the Laodiceans , neither hot nor cold . So many Simons within the Walls of the Church , like those Priests in time of Jeroboam , that said , Put us into the Priests Office that we may eat a piece of Bread. So these conform , that they may enjoy the Patrimony of the Church ; yet make you believe their Hearts are with you : Are not these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? they have an Heart and an Heart ; like Tumblers , squint-ey'd , look one way and aim another . § . 17. I mentioned your words in a late Book , I never medled with the War till after Naseby Fight ; not a true word say you , yet your words were as you acknowledge , I never entred into the Army till after Naseby Fight ; ad Populum Phaleras ! I had thought such a Fly had not been worthy the notice of your Eagle-Eyes ; you will get little by this ficulna Evasio , this little poor Criticism . It seems you medled with the War by your Prayers , Counsel , Sermons and Endeavours ; though you entred not as a Soldier into the Army into the high Places of the Field . But if your Confession to Mr. Bagshaw be sincere , I shall look upon you as Innocent . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . When I call on you to retract your State-Aphorisms , you mention one , and ask me whether I mean that : May not a Mans Arm be sound , and all the other Members be leprous , gouty , and rotten : If one or more of your Aphorisms be sound , must they all needs be so ? Was Bishop Abbot a Presb. implying he was not : I dare not contradict you ; for I am sure you said before , that a Question cannot be false . What Arch-bishop Abbot was , or whom he favoured most , I list not to enquire ; let his Dust rest quietly for me . There are those that will tell you , that it is no Paradox for a Bishop to be a Presbyter : What think you of the Bishop of Lincoln ? He turn'd his back on the Conformable Ministers ; and where the Puritans were conveen'd , he would not admit any Proceedings ( in Leicester-shire ) against them : But said , He was sure they would carry all at last . They are the words of your own Author ; and is it any wonder to see this Man in Arms against the King ? He was no more truly Episcopal , than Julian after his Apostacy was a Christian : And why may not Bishops be Presb . as well as Presb . Episcopal ? for you chide me in traducing the Presbyterians , when I spake only to the Non-conformists . And it was Episcopacy , say you , that the present Non-conformists mov'd to obtain . What you say of the Prelatists , that they began to offend the King by striving against his Will , I shall meet with the same again and again : The Prelatists are much in your thoughts , it seems , you encounter them so often ; though you charge them with such things , that three parts of the Non-conformists will be their Compurgators . You cannot deny but that you printed about the Savoy Business that which you understand not . I printed what I found in print , and you disclaim that Book wherein the Savoy Business is describ'd . And in stead thereof you give another Narrative . I thank'd you for your pains ; but I am a Fool for my Ingenuity . How shall I please you ? I know not that I differ in any Point of Worship , Discipline , or Ceremonies , from Dr John Reynolds . I do not find that he inveighed against Diocesans , or Prelates . Did not he live and die in the full Conformity with the Church of England ; There are those alive yet of the same Colledge , who can tell you , that on his Death-bed he received Absolution , according to our Liturgy . Were he now alive , I believe he would be as hard a Maul to Schismaticks , as he was to the Papists . He would not say as you do , I will be a Non-conformist a little longer , rather than give Baptism , or the Lords Supper , Absolution , and use the justifying Assertion at Funerals . 24. When I had , beyond all Contradictions , prov'd to you , that it was Episcopal Men in England that raised the War against the King , you do the poorliest put it off , which you cannot confute . This is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which runs through the whole woof of your discourse ; and I said the less to this Assertion , because I look'd upon it as the strangest Parodox in Historical Transactions , that ever saw the Light. A serious Confutation would have shew'd me to be in a Delirium . I thought the Jesuite might as well justifie , that the whole Body of Popery is contain'd in our 39 Articles , as you can prove , that Episcopal Men were beginners of the War. I said but a little out of abundance of store , not knowing what to say first ; yet you answer not that little . Who knows not that many Episcopal Parliaments cryed out still of Monopolies , Liberty , Arminianism , Lauds Innovations , &c. Was it not as true , that the Spirit of Presb . was stirring in those Parliaments , though not known by those Names ? There were many troublesome Members in Parliament in Queen Elizabeth's days , promoting the Discipline ; for the Scottish Ministers , who had been banished Scotland , did great hurt in England . Did you never hear , that when those Parliaments were in full cry against the Duke of Buckingham , as the source of all their grievances , that they secretly mov'd him , that Dr. Preston should be made Arch-bishop , and then all Complaints should be hush'd . Those Popular Patriots , that did so vehemently complain of Grievances and Innovations , ( I question not ) aim'd at that which their Successors accomplish'd , the down-fall of Bishops , and the possessing of their Lands . Nay , some of them lived to make it good what was the Quarrel they design'd . Who did the King mean , 2. Caroli ? when he said the Hand of Joab was in the mis-understanding 'twixt him and his Parliament , and that the Incendiaries of Christendome had suddenly and subtlely insinuated those things which had unhappily caus'd diversions and distractions . There might be clashing 'twixt those Episcopal Men in Parliament ; yet it would have been long enough e're these had rais'd War against the King. You are not ignorant , that in the Marian days many Lay-men and Clergy fled beyond the Seas , to Geneva , and other Places ; at their return their Garments smelt of the Disciplinarian Fire ever after , which grew stronger and stronger , until it had burnt the Cedar in our Lebanon , and level'd the glorious Towers of the Church . How did Calvin and Beza labour with their Favourers here to promote their Discipline ? that as it was once said , The S. S. came from Rome to Trent in a Cloak-bag , so did it come from Geneva hither in Packets . You say Sect. 25. There was but few Presbyters or Non-conformists here before the War , no Presbyterians , except two in the Parliament : The General , Lieutenant-Generals , Major-Generals , were Episcopal Men. I little thought to have disputed such a Cause . I medled not with Lay-men , but with my dissenting Brethren : Though the other cannot be excus'd ; yet these were most guilty in blowing up the Trumpet . Dathan and Abiram ( of the other Tribes ) rose up against Moses ; but that Rebellion was call'd the gain-saying of Core ; because he being of the Tribe of Levi , was deepest in the Conspiracy : And it is observable , that all Insurrections against Princes have been inflam'd by some Clergy-men or other , for some Centuries last past . But were there so few Non-conformists in England before the War ? yet Anno 1603. King James is said to be saluted with a Petition of a thousand Ministers , against Episcopacy ; and before that , Anno 1582. Mr. Cartwright , ( who was no Episcopal Man ) for he had renounc'd his Episcopal Ordination beyond Seas , met usually with sixty Ministers of his own Way , in some Corner of the Land : Did not these ( think you ) increase and multiply ? If five or six in the Assembly , and five Bishops ( as you say ) in the Parliament rais'd such stirs ; what shall we think may be effected by so many Dissenters ? Whereas you think that the late Wars furnish'd us with Presbyterians out of Scotland ; it is doubtful to me , whether Scotland infected us , or we Scotland : for when the King was in Scotland , he was inform'd , that the Scots had neither taken up Arms , nor invaded England , but that they were incouraged to it by some Members of Parliament , ( you 'l say these were Episcopal Men ) on a design to change the Government of Church and State. One Proposition sent to the King after Edgehill , was , That he should yield to extirpate Arch-bishops , Bishops , &c. yet you 'l say that all the Parliament ( except two ) were Episcopal Men. As good as any among the Covenanters , who vow'd to abolish Prelacy , &c. or as any of those in your own Association . When Alderman Pennington with his 15000 Myrmidons petition'd against Bishops , it may be you 'l vouch them to be Episcopal Men , as well as you do the Parliament Men : Yet I do not find that any said any thing against that Petition besides the Lord Dighy ; as for many others it did appear that such Lettice was too suitable to their Lips , yet sound Episcopal Men in your sense . The War was called Bellum Episcopale , not as if fought by Episcopal Men on both sides ; but Episcopacy ( or rather the Bishops Lands ) was the Palladium or Helena ; one side fought for it , the other against it . Mulciber in Trojam pro Troja , &c. And here was the very stick at last in the Isle of Wight . As for the particular Members in the Army , they were better known to you than my self . I delight not in personal Reflections or Quarrels . If those that are yet alive be not Episcopal , I wish they were so . But that they were , whilst they acted in the support of the late Cause , I have not so far renounc'd my reason and experience , as to fall in with your Account : And if you persevere in this new Doctrine , we shall be as distant as the two Poles . One Document I cannot but observe from what is said , — That the late War was so odious , that neither side will own it . Even as the dead Child ( in the Parable ) was rejected by both the Mothers . § . 28. Your notion of the Arminian and other Calvinian Bishops , fighting and beginning the War , and also each claiming to be the Church , is a pritty singularity , and savours of a Romantick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Did they all fight against one another ? Did they not all equally abhor the War ? Where did either part pretend to be the Church ? You have fram'd a strange imagination , and when you are setting of it up , it will not hang together . I may say of it , as the Lacedemonian did of one setting up the body of a dead Man , when his Head swagg'd this way and the other , he cried out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , something is wanting within : So it is with your discourse , it is Soul-less and Life-less , sine sanguine & succo . It is true Arch-bishop Williams was in Arms ; but he lost the Lord-Keepers Seal , and was not admitted to do his Office at the Kings Coronation : This inflam'd the Man , and transported him beyond his duty towards the end of the War. The missing of a Bishoprick did pervert Arrius ; and St. Jerom himself was not a jot the better for it . 29. 31. I had said , — Would Episcopal Men root out Episcopacy ? You apply your former groundless Hypothesis ; They intended at first to regulate the Arminians ; but after , by the help of Scots and Sectaries , they took down Episcopacy . How transparent and thin is that Answer ? Just as our modern Naturalists salve every Phaenomenon with their round , square , and forked Atoms : So do you silence Doubts by the Arminian and Calvinian Bishops . But you must prove it better that the Bishops began the War , or else all you say tumbles to the ground . You say I trifle in referring you to Dr. Heylin on the Presbyterians , though you referred me before to his Book on the Life of Arch-bishop Laud : Who would have thought but ad hominem this Method had been justifiable ? If I am sparing of my pains , and forbear an elaborate Answer to such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such shallow and partial reasonings another Man would soon pardon me . You say you will not justifie the Presbyterians in that he chargeth on them ; yet he says the Presbyterians thrive best , when they involve whole Nations in Blood and Sacriledge . I mentioned them not at all , yet you charge me for traducing them . 33. The Principles of Hooker , Bilson , and such Prelatists , led me to what I did and wrote in the Book which I have retracted . As for Bishop Bilson , I have not his Book by me which you quote ; neither dare I take upon me to defend what all our Bishops have written : I must either want Imployment , or be very pragmatical , to venture upon every Task you are ready to impose upon me . If any of my Fathers discover their nakedness , I will put on my Mantle and go backward . I will not lick up their Spittle , and say it is sweeter than Nectar and Ambrosia . I will follow them only so far as they follow Christ . I am satisfied that Bishop Bilson was willing to say something in behalf of our Neighbours of Holland , in vindicating them from Rebellion against the King of Spain . And so stretched the Doctrine of Subjection too far . Whether this will satisfie you I know not : I am sure multitudo pecantium non minuit peecatum . If Bishop Bilson misled you in point of Subjection aud Obedience , let him make you amends in setting you upright about Diocesan Bishops . I said something ( upon your provocation ) in behalf of Mr. Hooker , not intending to be drawn further into the Field . I am jealous of my own failing and weakness ; and so am unfit to be anothers Second , when I have enough to do to answer for my self . I do still admire Mr. Hooker ; and I find my Betters have done so before me . Cambden wish'd his Books had been turn'd into an universal Language ! Bishop Vsher , Morton , and Mr. John Hales had the same high opinion of him : Bishop Gauden said he had been highly commended of all prudent , peaceable , and impartial Readers . King James said his Book was the Picture of a Divine Soul in every Page of Truth and Reason . The late King commended it to his Children next to the Bible . And the same happy Pen , which taught the Kings Book to speak as good Latin ( if possible ) as it had English , had almost turn'd Mr. Hooker into the same Dialect , for the benefit of the learned World. Yet you say he led you into what you did and wrote ; in print you say the same ; you cite his 1. Book , P. 21. Laws they are not which publick approbation hath not made . They must be made by entire Societies . What is this more than what some that wrote for the Kings Cause in the late Wars have confessed , — That quoad aliquid , that is as to making of Laws our Kings have not challeng'd a Power without Parliaments ; though I find that the legislative Power of Parliaments is properly and legally in the King alone in Heylin : And the same incomparable Hooker adds , — An Absolute Monarch , commanding his Subjects whatsoever seemeth good in his own Discretion . This Edict hath the force of a Law , whether they approve or dislike it : And else-where he saith , — Where the King hath Power of Dominion , no Forreign State , or Domestical , can possibly have in the same Cause and Affairs Authority higher than the King. Take heed you do not imitate him , who only took what was for his purpose , and left out the rest . But you have found out other Doctrine in Hooker , viz. That Power is originally in the People , and Escheats to them , that the King is Singulis Major , & Universis Minor. I cannot subscribe to this ; for as by God Kings Reign , their Power is from him , so it Escheats to him . No Ephori , Demarchi , or Tribunes can curb the Prince . But Sir , was you led aside by Hooker , to what you did and wrote ? yet you quote these Passages out of his eighth Book . Now you was led aside in what you did and wrote , before that Book and his Fellows saw the Light ; perhaps you did and wrote , and then after the Kings return you gathered up your Principles , as it were ex postliminio ; as if you should first build the Roof of an House , and then lay the Foundation ; or first possess your self of an Estate , and then blunder for a Title . Yet your Title is but crack'd , if you have none but what you have from his third Book ; King Charles the first denyed them to be his . If they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , spurious , or changelings , yet they were so adulterated , that they neither resembled Parent or Sisters . My friend Mr. Walton did not guess amiss ; he had good Seconds . Dr. Barnard says , That Bishop Vsher noted that in these three Books there were many Omissions ; ex . gr . — If a Private Man Offend , there is the Magistrate that judgeth : If Magistrates , the Prince : If the Prince , there is a Tribunal in Heaven , before which they shall appear ; on Earth they are not accountable to any . — Bishop Sanderson said , That this Passage , — The King is accountable to the People , was not in a Manuscript he had seen ; but he said the Copies had been interlin'd ; therefore he commanded nothing of his should be printed after his death . And Dr. Spencer , whom you recite , said , the perfect Copies were lost ; and that those which he saw were imperfect , mangled , draughts dismembred into pieces ; no favour or grace , not the shadows of themselves remaining . Had he liv'd to see them thus defac'd , he might rightly call them Benonivs . 35. I said I could not choose but nauseate that Discipline , which startles at renouncing War against the King. You ask , Is it Prelatical Discipline ? No , I acquit it . Presbyterian ? No , say you . The present Non-conformists offered Episcopacy to the King. You dare not undertake for all . Some will startle as much at Episcopacy , as they do at the Oath ; Except you castrate and qualifie it with your allays , until you have made it quite another thing . As Martial said of a Fellow , who repeated his Verses amiss , he made them his own : The Poet would not own them . So must you do with Episcopacy , before it will slip down . Indeed you puzzle me very much ; I am at a loss who these Non-conformists are : When I write to them , you tell me , — I traduce the Presbyterians . But when you speak of them , you say , — They are for Episcopacy . By your words they are of a Motleylinsey-woolsey Kind , Episcopal-Presbyterian-Nonconformists . But what ever these Men are , their Discipline must not be touch'd . Neither the Chorus , nor any Man of them , startles at renouncing War against the King. You have not prov'd their Practise such , and is your printed Clamour come to this ? You say you know the Non-conformists better than I ; yet I know some that will not agree to the former part of that Oath about renouncing War against the King. They have jealousies and fears almost about every word , as if there were an Ambuscade to intangle them , or to take away their Liberty . What need I prove their Practise ? Is it not proof enough to point at those Men that flit their Habitations , rather than subscribe to what I say . Even as the Philosopher said nothing , but walk'd up and down to prove that there was such a thing as Motion . What if I should ask you , whether you ever took that Renunciation ; I think I should stop your career , that you would not act the part so jovially , Militis tam gloriosi . You say there is something else in that Declaration , — as not to endeavour alteration of Government in Church , &c. But this makes me to nauseate your Principles , as much as the former . What Peace can be expected , whilst Men in effect tell their Governours , — they will let them alone , whilst they can do no otherwise ; but when they have an opportutunity , they 'l throw them out of the Saddle . Shall you not ( say you ) endeavour the alteration of Government by Lay-Chancellors ? Yes by petition , as becomes Subjects , if you do not bring a Sword in the other hand : But you must do it in your Places ; that is , — in your Ministry : You must pray and preach them down : If you turn Soldiers , you must fight them down . So the old Covenant Evasion will stand you in little stead . You sent me to the Confessions of Forreign Churches , to learn what their Discipline was . I gave you some Instances of their practise , and I could have given you many more ; as in Prague , and other Places . Are not these the best Commentary on their practise ? Sir , what think you of these disciplinarian Principles ? — If Princes hinder the Discipline , they are Tyrants , and may be depos'd . — The Supreme Magistrate must have no place in Synodical Meetings unless he be chosen for an Elder : You know then what follows . So that it has not been suggested amiss , — That the Genevian Principles make those , in whom they are rooted , Enemies to the Power and guidance of all Sovereign Princes . — That the Principles of Presbyters are Tyranical and Antimonarchical ; That Puritans and Sectaries , though two of them scarcely agree in what they would have , yet they are haters of Government ; and they would have the Kings Power extinguish'd in matters Ecclesiastical , and limited in Civil . I shall the less value publick Confessions , since I call to mind what a glorious King the Long Parliament promised to make our late blessed Sovereign . If any should deny now , that this King was fought against by the same Men , and murdered ; and for a proof should send me to their Declarations ; ( how Posterity may be cheated by this way of arguing I know not ) I shall never so far baffle and hoodwink my own knowledge and sad experience , as to believe them . I took the same way to convince you , — That Episcopal Men being faithful to their Principles , could not be the beginners of the late War ; because our Liturgy , Catechism , Articles , Homilies are against such practises . Then you even pitied my poor silly kind of defence : You send me often to Rushworth , Heylin , and lay much stress on Du Moulins Answer , to Philanax ; though I have read him all over , yet I find not that he does patronize your Cause at all : His design is , ( and he makes it out ) that Popish Tenents lead to Rebellion ; but may not other Men have that Fire-brand in their Tails ? though they look quite a contrary way . But see your own partiality , when I refer you to Sions Plea , Travers , Bancroft , Sir Thomas Aston , that you might see the Discipline , and nauseate it as well as I : You check me and reject them . I may allude to the words of God himself , ( I hope without offence ) Is your way equal ? is my way unequal ? Our own Brats ( it seems ) are beautiful , and others of the same Symmetry are deform'd . 37. After you had said the War was not founded in Theological differences , but in Political , and Law-Controversies : I inferr'd that you intended to excuse the Divines . If this was not suitable to your mind , pray pardon me . But since you say the difference was not Theological , pray review your own words . — The extirpation of Piety was the great design : Many able Ministers silenced , Lectures suppress'd , the Lords-day reproach'd , and devoted to pastimes , a multitude of Humane Ceremonies took place . This was the Work which we took up Arms to resist . Those that scruple the lawfulness of our War , did not scruple the lawfulness of subverting our Churches among us . Were not these things Theological ? Yet for these you took up Arms ; speak no more of Political Lawdifferences . As if States-men were only in the fault . Did not you say before that the Quarrel was begun by Episcopal Men ; whereof some were Arminian , Anti-Arminian ; and were not these differences Theological ? Should I insult now and say , Are you fit to torture the Press , and make it groan , with so numerous a Progeny of Books , and yet do so grosly contradict your self ? 40. You confess your Error , in denying Dr. Manton to have written upon Jude ; and I confess my misnomore of John for Cornelius Burges . I was a stranger to this Cornelius until these latter days , and could scarce believe he could be the Author of so Orthodox a Book . If we be thus ingenious , we shall come near together at last . 41. This Section is spent about taking up Arms ; but the latter Clause of the Oath does most stick with you , and the word endeavour much troubles you ; but if we look upon it in reference to former Transactions , it must be reasonably understood of a tumultuous and arm'd Endeavour ; and this has ( as I am inform'd ) been declar'd by the Judges , who are the true Interpreters of the Law. As King Charles the first told them Anno 1628. and may not the Justices in the Country declare what was the sense of the Judges ? If every word in an Oath must be strain'd to the most unfavourable sense , and no Interpreters be allowed to explain it ; it is the best way for us to turn Quakers , and not to swear at all : Not in Christs sense , but theirs ; for 't is easie to turn the plainest Oaths into Snares . How shall it be known , that Men by vertue of the Covenant do not hold themselves oblig'd to subvert Ecclesiastical Government by Bishops ; if it be unlawful to swear not to endeavour the Alteration of the Government : Then they may lie at catch to play their former Game over again ; and who knows but there is so much pleading to keep this Sally-port open to this purpose ? This bogling makes me think your Retractation is not so sincere as St. Austins ; and then 't is no wonder you fall short of his Glory . As for those Titles of want of ingenuity , not understanding what I say ; O happy Quieter of Conscience ! They are so common , — that like those that live near the falling of Nilus , though it roar never so much , they take little notice of it ; so I am inur'd to your Buffetings , that I am almost turn'd into a Callum . 44. Your refusal of that Oath ( it seems ) is bottom'd on this , — That Lay-Chancellors make up the Church-Government , which is not to be altered . I think it will not be easie to prove this ; and I am sure I never yielded it to you . They may be appendants to , which are not the essential parts of a Government . If you peruse the Oath 1640. which occasioned so much dust at that time , you will find the Church-Governours set down at large , — Arch-bishops , Bishops , Deans and Arch-deacons ; there is no mention at all of Lay-Chancellors ; except you will play the Chymist and extract them out of the rest , &c. and then you may make Registers , Proctors , Apparators to be the Government , But Sir ! remember your self , you tell me , you must not give the Reasons of Non-conformity , because this would be a traducing the Government . Why do you print against Lay-Chancellors then , if they be the Government ? Learned Men have maintained both in the Schools and from the Press a Divine Right of the Government of the Church by Bishops : But who ever did so in behalf of Lay-Chancellors ? Is not this to have hot and feaverish Heads ? when you will startle at every Leaf , as if it harboured a Serpent , and turn every Bush in your way into a Gorgon : Men will never want woe that are such pregnant Contrivers , how to puzzle and intangle themselves . When you seem'd perplex'd about Lay-Chancellors , I did say , Me thinks a Man of your ingenuity should rest satisfied with that modest Declaration before the Commination in our Liturgy , concerning the Censures of the Church . Have I done you any wrong in appealing to your ingenity , who have so often caled me disingenious . In that Declaration there is an acknowledgment , — That in the Primitive Church there was a godly Discipline , which it is wish'd might be restored . It is granted then that our Discipline is imperfect ; and though there is no mention of Lay-Chancellors , yet Excommunication being a part of Discipline , and belonging to Penance , I thought you might be so ingenious as not to exagitate what is confess'd to be imperfect . Poor impotent Flies stick upon Sores , but generous Spirits are satisfied with an acknowledgment , satis est prostrasse leoni . You might perceive I had no mind to draw the Saw , about Lay-Chancellors and Excommunication . I had not mention'd them in my Book , or asserted any thing about Excommunication ; but 't is your manner to draw any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into your discourse . And then if I do but touch upon it , 't is enough ; you will presently pour forth a whole Volume . Just so when I was a Puny-Sophister in the Schools : If I could catch an advantage from any word , that fell from my Antagonist , I would hold him there , and pass by the merits of the Cause . It may be I could wish , — that Excommunication were reduc'd into a more Scriptural , Apostolical and Primitive Channel , as much as your self ; but I never look that the Church below should be without spot or wrinkle . I said , ( what could be said ) that Lay-Chancellors do not excommunicate as they are Lay-men ; but by their Surrogates . O quam vapulo ▪ I am push'd to a Stone-wall , and pin'd up fast there , and then I am bound to your Chariot , whilst you sing Iö . Triumphe . Come on , say you , you speak just like an Hector , Horns against Horns . — They excommunicate as Lay-men , or as Clergy-men ; but not as Lay-men , ergo , as Clergy-men . And upon this you ground many subsequent absurdities ; as Vno absurdo dato , &c. I shall break your Chain in the first Link ; for I deny your division : Your major is imperfect , for Excommunication is not from them , either as Lay-men , or as Clergy-men formally , or by any proper Causality ; but from the Surrogates . Say not our Articles the same : Vnusquisque Vicarius Generalis , Officialis , seu Commissarius , qui Ordines Ecclesiasticos non susceperit , eruditum aliquem Presbyterum , sibi accerset , & associabit , qui sufficienti authoritate vel ab ipso Episcopo in jurisdictione sua , vel ab Archidiacono ( Presbytero existente ) in Jurisdictione sua munitus , idque ex praescripto ipsius Judicis tunc praesentis , excommunicationis sententiam , pro contumacia pronunciabit . Inter Articulos , Anno Domini 1584. Regnique Elizabethae vicessimo septimo . Anno 1571. Nullus Cancellarius , nec Commissarius , nec Officialis , procedet usque ad ferendam sententiam Excommunicationis ; sed sententiam deferent tantum ad Episcopum ; camque aut ipse per se pronunciabit , aut gravi alicui viro in Sacro Ministerio constituto , pronunciandum committet . Anno 1597. Quotiescunque censura ista Excommunicationis , in poenam cujusvis haereseos , schismatis , symoniae , perjurii , usurae , incestus , adulterii , seu gravioris alicujus criminis venerit infligenda ; sententia ipsa vel per Archiepiscopum Decanum , Archidiaconum , vel Prebendarium ( modo sacris Ordinibus , & Ecclesiastica Jurisdictione praeditus fuerit ) in propria persona pronunciabitur . Canon 13. in the sixteenth of Charles the first . No Excommunication or Absolution shall be good in Law , except they be pronounced by the Bishop in person , or by some other in Holy Orders , in whom is the Power of the Keys . You did not do well to overlook what I said about the Lay-Chancellors being expert in the Civil Law ; and so were competent Judges about Intricacies , arising about Spiritual Affairs , and so might have a Superintendency , and a Juridical Inspection over this Particular of Excommunication . Tell me , Sir ! May not a Man be said to do that vertually , which he does not act immediately ? The King does neither preach nor administer the Sacraments , yet has a Supremacy of Power in all things belonging to the Church . Are not many things in Parliament ascrib'd to the Lords Spiritual , which were transacted by their Proxies ? Did you never read , that the Nobles of Jehosaphat went about all the Cities of Juda , and taught the People ? Was not Teachings proper to the Priests , Levites , Prophets , as Matters of Discipline were to the Apostles ? Why do you not quarrel with these Nobles , for being Usurpers ? If you say , as some Commentators , that they taught the People , in that they incourag'd the Levites to do so : Why in this sense may not Lay-Chancellors act about Excommunication , by informing and directing the Surrogates how to carry themselves in doubtful Cases ? as Jetho advised , that Matters of the greatest concern should be brought to Moses : Although all this while the original Authority is in and from the Bishop , and we are all but his Curates as to the exercise of it . I find that if you may be permitted to fix your Engine upon a false ground , and begin your Building upon a precarious Foundation ; you will do wonders ; and raise a Babel as high as Heaven : But remove this Sand , and you come tumbling down like Lucifer . You may please your self in comparing us to Cryers ; because we act subordinately to our Superiors : I think , as we are Gods Ambassadors , we are no better : Our Commission is limited , and we do but Cry what is enacted above . Nothing below an Independent , Absolute , and Autocratical Power will serve your turn . Nobis non licet esse tam potentibus . If the Presbyterians should succeed , they would assume a Power to excommunicate Kings ; and then Men are not like to take much care what becomes of them . Is it this you would have ? I dare not but name my Author ; it was the Lord Digby . 45. I told you , that if Lay-Elders medled in Excommunication , you would not be offended at them : You say in effect you renounce them ; for you have written against them . Where shall I find you ? If I touch upon any thing that may reflect upon the Presbyterians , or their Discipline , presently your blood is up , and I must be call'd to a severe account by your self , as the Achilles of the Party : Yet if any part of that Discipline be charg'd upon you , or want a defence , then you fly off , renounce the Cause you have espous'd : You know not the Man , although you think I am oblig'd to defend every usage of the Church with which you have a mind to quarrel . What prevarication is this ? Into how many Shapes can you transform your self ? Hecate Triformis ! Flesh , Fish , Mirmaid ; Episcopal-Presbyterian-Independent ; yet none of these when you please : An 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sometimes in the Water , and sometimes out . I only wish you were either hot or cold . I find that Beza made the same Complaints as you do , that Excommunication was decreed by the Civil Lawyers , and not by the Presbytery ; yet I find , that at Geneva the Power of Excommunication was in the Consistory ; whereof two parts were Lay-men : And how it was with the Sanhedrim Mr. Selden will inform you : But as great a Mecaenas as you are for the Discipline , I doubt whether you will own this . If ever I be a Bishop I shall bless my self from such a defender : and herein you would do me a kindness : for you would be such a strange and uncouth a Bishop , that it would exceed the skill of a better Advocate than I to defend your manner of Episcopacy . But there is but little fear of this trouble ; for before Richard will agree with Baxter , what kind of Bishop he would be , it will be too late in the afternoon with me to undertake your defence . 47. Here you say , I sarcastically insinuate something about your Nolo-Episcopare , and so you wish again for one grain of Ingenuity in me . You might have sav'd this labour , if you had not undertaken to know my mind better than I do my self . Who gave you commission to read my thoughts backward ? as destitute of ingenuity as you make me , I never reproached any with their misery , or upbraided them with their choice . It may be an act of magnanimity to refuse preferment ; for Nazianzen and many others have done it before you . I will not be so curious and inquisitive as to search whether your motives and theirs be the same , 48. Magis & Minus non variant speciem ; holds in substances , say you , but not in relatives . Yet neither substances nor relatives in my Logick , Suscipiunt magis & minus ; If they be relatives secundum esse . But this is onely in respect of quantity and quality which do adhere to them . For as one man is not magis homo , so one Father is not magis Pater than another . But say you Would a spoon be a spoon if it were as big as a Church . It is enough for my purpose that there is no specifick difference betwixt a little Spoon and a great one , nor betwixt a small Diocess and a great one : and this you seem to assert in your next Section , shewing that there is small difference betwixt Bishop Ushers and the present Model . Take heed of absurd and ridiculous suppositions ; for as they are not argumentative , so they infer nothing but monstruous conclusions . Rub up your Philosophy about maximum quod sic & minimum quod non , and see what Vossius says — that things only dissering gradually are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and then it may be you may give leave to magis & minus , and to be a Maxim still . But right or wrong you must have a fling at Diocesan Bishops , which you say can have no personal present Communion with a thousand Churches under them , since they never saw one the other . Is there no Communion but personal , and 'twixt those that see each other ? Many of the Kings Subjects never saw his face , yet they have many hands and eyes in respect of their subordinate Officers . So have Diocesans in their Curats , and may not we be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and have a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Saints below and the Saints above , though we never saw them . 50. To all you talk after on this Subject I cannot find in my heart to trouble my self with any other Answer than to tell you that all you say is utterly impertinent , you would have cry'd out — O easie Answer ! but why impertinent ? you had declar'd your self for the Episcopacy of Cyprian and Ignatius ; but not for Diocesan Bishops , because they were not primitive . I told you there were Bishops before there were Parishes , therefore the most primitive Bishops were not Parochial . Then I shew'd you the large Diocess of Ignatius , Cyprian , &c. And I quote the very words of Ignatius in his Epistles , and all this is impertiment : but 't is no strange thing with you ; for when I mention'd several grand Authors about the Discipline , you give me just such another Answer . 51. You had spoken , ( as I understood ) against our Oath of Canonical Obedience to Bishops : I told you this was only in rebus licitis & honestis . This you canvas up and down ; yet when you had to do with Mr. Bagshaw you grant it , but with me you dispute it over again . Are Oaths necessary to be sworn to the Clergy ? It was once made necessary to swear and vow against the Clergy to the utter rooting them up , and those that refus'd ran the hazard of all they had . And may not we now promise Obedience to them in things lawful ? or rather by the King by whose Law this is injoy'nd ? but where is any Antiquity for it ? I produc'd the words of Ignatius to this purpose , yet you take no notice of them . 52. I had said Mr. Cartwright wrangled himself into Conformity : you say it is well done of you to write an historical untruth so boldly ? you have no way to come off , but to say some body told you so : some body told you so is sometimes and in some cases a good account . If we were stript of the advantage of Tradition , you would be much puzzl'd about the Christian Sabboth . But is this an Historical Vntruth ? You might have read the very words in print before now ; and in another Author you may read — Cartwright either was , or was perswaded to be satisfied ; when he was admitted to Warwick he faithfully promised , if he might be tolerated to preach , not to impugn the Laws , Orders , Government , or Governors in the Church of England , but to perswade and procure as much as he could , both publickly and privately the Estimation and Peace of the Church — he carried himself with as much respect to the Archbishop as any of the regular and conformable Clergy to his death . — Dr. Burges Observ'd that Cartwright opposed the Ceremonies as inconvenient , not as unlawful ; and therefore perswaded men to conform rather than leave their Flocks ; so that you may see I had better ground for what I said than meer hear-say . 53. Here you repeat concerning the Oath of non-endavouring the Alteration of Government . But as you say nothing but what hath been said before , so I have nothing to say but what I have said already , until something be produc'd de novo . 54. Who it is that does most to drive people from the Parish Churches , I am satisfied by experience ; and whether all Nonconformist Dissenters be such children of hell as you describe them . Methinks you are like a waspish or cholerick Disputant , who being impatient of contradiction , and having spent his stock of reason , falls to chiding , and supplies the want of argument with the overflowing of the gall , and 't is no wonder you begun to faulter and rage at the latter end of the day , after so tedious a Journey , I mean so long a discourse : But when you are refreshed , revolve with your self in your retirement and solitude . 1. Whether we that now bear the heat of the day ( I might ask you according to your procedure , whether you mean me , ) do drive men from the Parish Churches . 2. Whether I describe dissenters , all of them to be the children of hell . Reverende Pater in hisce duabus Quaestionibus expecto animi tui sententiam . Take heed of that pernicious Luciferian Counsel — Calumniari fortiter haerebit aliquid . Let St. Paul rather instruct you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to speak the truth in love . Away with these Heats ; let 's tear one the other in pieces no longer : Can you blame me for saying such dissentions make Musick at Rome ? Let us shew our selves to each other like Joseph and his Brethren at their interview in Aegypt . Though my Judgment leads me to be Pius Inimicus to the Non-conformity of the Non-conformists ; yet nothing shall make me uncharitable to their Persons . 55. To write a just Defence of the Non-conformity which I own , would take up more time than I have to spare , unless I saw a probability of better effect , than by putting it into your Hand , as now you motion . I will not say this is a Tergiversation ; for if there be any that comes near St. Johns Hyperbole , of writing more Books than the World can contain , you are the Man. If you do but open the Flood-gates of your Lips , out there gushes such a Torrent , ( I allude still to St. John , but 't is to the Dragon in the Revelation ) that is enough to overwhelm such a Pigmy as I am . Your Foam is the more grievous because it is brackish . I expect nothing from you but scorn ; and that you should pronounce your wonted Raca against me in a higher Key , and a more Emphatical Accent : You will have the Lions Motto , Nemo me impune lacessit : Yet I could wish that if your Writing be no sweeter , it might be shorter ; and that you would contract your swelling thoughts , and like the Oracle speak much in a little , for I am weary in following you . I hope you will no more tell me , that I call upon you to blow against a flaming Oven ; and to do Impossibilities , when I call'd for your Reasons of Non-conformity . You tell me I know no such Book could be licens'd ; yet when I made the motion in assisting you in the Birth , you utterly waved my Overture . If you are under affliction , I hope it will make you to judge as one that must be judged . Sir , I told you the very truth : I was entering into the Furnace in my last ; and since that God has been pleas'd to drench and plunge me deeper , both as to my Person and Family ; else you had receiv'd this Return much sooner : Though I might have thought such an Intimation might have procur'd your forbearance , and that you would not have come upon me when I was sore . I thank you that you have any hope that I may improve my afflictions , by sucking some Honey out of such a hard Rock ; and I can bless God that of very faithfulness he hath caused me be troubled . I can kiss the Rod without any murmuring Sobs , and adore him that has made me to smart . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is God that beareth Rule in the Kingdom of Heaven and Earth ; therefore I praise , honour and extoll him ; all whose Works are Truth , and his Ways Judgment . What Talents the same God hath bestowed on me , I shall lay them out , not to drive Men from the Congregation , but to invite and wooe them more and more into the Church , that they may come under the Net of the Gospel , and the droppings of Heaven . Herein I should rejoyce to have your Co-operation , and the assisting Labours ( all little enough ) of all our dissenting Brethren : Whilst I am an unworthy Labourer in the Lords Vineyard , and Your Devoted Friend , Jo. Hinckley . Northfeild Octob. 13. Mr. BAXTER'S Fourth Letter . SIR , WHen I had written an Answer to your last , the Transcriber moved slow in his Work , and it being somewhat long , ( fourteen Sheets ) before he had finished it , I heard from a double report of your own acquaintance , that you purposed to print what you got from me ! At the first hearing I was not sorry for it : But upon second thoughts these four Reasons put a stop to the mission of the Papers to you . 1. I have written more plainly and smartly than I would have done if it had been for any ones use besides your own : A secret conviction and reproof may be sharper than an open one . 2. I am confident that you cannot get the whole licensed , ( and I cannot easily think that you are willing . ) Upon your encouragement a few sheets against Bagshaw ( since dead ) were printed without License , and were surprized in the Press ; and if you should print mine by scraps , and not entirely , I should take it for a great injury and dishonesty . 3. And I doubt it would be offensive to some , and so might tend to my own disquiet ; for to make it so plain , as that nothing but a high degree of Ignorance or Impudence can contradict it , that the Parliament that raised Arms against the King were by profession Episcopal , ( such as Heylin describes Abbot to be ) as against those whom they accused of Innovation , and rais'd suspitions that they were reconciling us to Popery , at the price of our loss of Propriety and Liberty . I have been fain to name so many Men , of whom some are yet living , that I know not how they will take it , to have their Military Acts recited after the Act of Oblivion ; and I believe those Clergy-men that have used this false Visor to put on the Non-conformists to make them odious , that it was they only , and not the Episcopal that began the English War , will be very angry to have their fraud detected . 4. But all these are small matters in comparison of the last ; Though God hath given us a King , who is so firm to the Protestant Religion , as to make a severe Law against all that shall cast out suspitions of his being inclin'd to Popery ; yet all Men are mortal , and God knoweth into what Rulers Hands my Papers may be put by the Papists for their advantage when they see them : And they may say , You see , Sir , that it was not only the Non-conformists , but the Episcopal Protestants also that raised War against the King ; therefore no Party of them are to be trusted by you , as Philanax Anglicus attempted ; and Arguments from Interest take much in the World. And I had rather the Non-conformists alone were distated and cast out , than the Conformists also , lest worse succeed them . On all which Considerations I shall suspend my sending you these Papers , till you give me sufficient Reasons to believe that they shall not be used to more hurt than good ; and then you shall have them by the next Messenger . But I doubt whether it will not offend you to see it so undeniably proved , that your Papers contain so great a number of gross mistakes . Among which one of the most excusable-willing one , is your mistake of my Apology ( in tantum ) for one or two Non-conformists near you , ( I know of no more ) that had not Academical Education , or might be suspected to be half as low in Learning as you defined them to be , when I told you how much I preferred Matter before strange Words , and an English Divine before a Syriack Sot , or a few Shreds , &c. For though I had no thought of accusing the Conformists more than others , of being guilty of acquaintance with the Oriental or other Languages ; yet I confess I had mentioned the Conformists somewhere in the same Sheet , and you were like enough in the contradicting humour to think that all that was mentioned to you was spoken by way of opposition to your Party , when you found some crums of credit in it : But to disabuse you , I assure you ; 1. That I thought not in those words of comparing Conformists with Non-conformists at all , but only Pedantick smattering in strange words , with real solid understanding , and preaching of Theology , in what Parties soever they were found . 2. That I never yet heard any of your Youths in our Pulpits that shewed any higher Matters of that poor kind of ostentation than a few words of Hebrew . 3. That really it was a Lad in my own House at my Elbow , the remembrance of whom suggested to me the matter of my Comparison , who is yet no Conformist , and I assure you no judicious Divine , ( what ever he may be hereafter ) and yet ( seeing you seem to differ from me in this Point also , and so prefer such Shreds before true Knowledge in Divinity ) is able to gratifie you with somewhat more than Shreds of Welch , English , Latin , Greek , Hebrew , Chalde , Syriack , Arabick , Persian , Samaritan , Aethiopick ; and if these be not enough for you , we can make shift between us to send you some Shreds of Armenian , French , Italian , Spanish , yea and of the Indian Language of our Americans , in which Mr. Eliot hath printed the Bible . And if you signifie your desire or willingness to accept them , he shall send you some Shreds of these by the next , in stead of solid Divinity , that you may have that which you prefer . And I further assure you , that he never had these from any University , nor from any Tutor that is fond of Conformity ; which I say because you tell me how we would boast of such if they were among us . And would you have me send out such a Lad ( of nineteen or twenty years of age ) to be a Preacher or a Pastor , because he can talk nonsense ( or at least but little profound Divinity ) in so many Tongues ? Had I set as light by Languages as you dreamed , I had not taken care to help him to this much : But because I set more by real Science , than you seem to do by your contradiction of my preference of it , I count him that is without it , and without the Holy Love and Life which it tendeth to , to be but as sounding Brass , or a tinkling Cymbal . Your Servant , R. B. Jan. 20. 1671. AN ANSWER TO Mr. Baxter's fourth Letter . SIR , I Received yours directed to the Curate of Northfeild . Now there is some hope ; your Language is truly Episcopal : For we are in truth the Bishops Curates ; and under that Title we are pray'd for in the Collect , though more at large in the Littany . But I think the King will shortly give me a Writ of Ease , so that I shall neither be Rector nor Curate there long . All Times involve me in Sufferings : May I hereby know ( Reduplicative . ) the Fellowship of my Saviours Sufferings ! And so thereby with him be made perfect ! Those that told you what I might say about Printing our Papers , might have told you the whole truth ; which was with this reserv'd Hypothesis . — If you should approve of it . Though you well know , how you have urg'd me to it . Such Apocopes do too much resemble the Legerdemain of the grand Impostor . I may be ignorant ; I cannot be dishonest . I had rather your Devoto's should take it for granted , that you have mangled the whole Book you oppose , and laid the whole Compages of it in the Dust , than confute them by doing you the least injury . Your four Reasons are satisfactory unto me : And I am glad that you are convinc'd , that your Ink did overflow with Gall towards one who treated you with much humanity . But I am sorry you do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in still asserting , — that the War was raised by Episcopal Men. Herein you are singular , and are deserted by your own Friends ; who are concern'd to lay hold on such a Doctrine , ( if true ) with both hands . But this History is too fresh in our Memories to be transpos'd or deprav'd . It is true , Dr. Heylin , and many others , thought Arch-bishop Abbot a great Mecaenas , and favourer of Puritans , who were afterward call'd Presbyterians . There were hot Disputes by other Episcopal Men against the five Articles , against incroachments upon our Liberty Civil and Religious ; therefore these Episcopal Men rais'd the War : This Sequel or Consequence you cannot make good ; or if you set down this Argument categorically , I will deny the Major in Aeternum . You may as well bottom our late difference betwixt King and Parliament , on the remote Quarrel betwixt York and Lancaster . Had Bishop Abbot liv'd , do you think he would have espoused the Parliaments Cause ? Qui pauca respicit , de facili pronuntiat . What you say about the many Sheets you have prepar'd , I tell you as formerly , — I do not court your trouble . I cannot suppose that you have taken so much pains to be buried in my Desk ; nor shall I willingly examine such a Bundle , without the exposing my Sentiments to the Suffrages of the learned World. You excuse the expression of a Syriack Sot : And because you tell me the occasion of it , I will tell you my surmise . I had thought you had perstring'd a dear and old Acquaintance of mine , who for his humble self-denial , and deep Learning in the Languages , is stupor Mundi both at home and abroad . You speak of my gross mistakes : But if there be no other than you name , let any Man that understands sense read the Papers , and perpend the state of the Controversie , and I dare boldly say , he will fall into the same Toil. Your Explicatory Clavis has expedited me out of that intanglement . And I am resolved not to be resolute in quarreling . It is a strange courtesie you tender me of sending me your Lads scraps . If I had not a competent measure of that kind of Learning , I could have a better Tutor ; who , as I told you , is the Glory of his Age. I have known pregnant Boys , — praecocis Ingenii , come from Westminster School , fraught with a Cyclopaedy of Languages ; and yet before they have left the Colledge , they have scarce retain'd any foot-steps thereof , unus in omnibus , &c. Just as you have seen the beauty of a fair Face , either by Sickness or Age , so obliterated and furrow'd , that there 's no more remainder of Beauty left , than there is of Troy , in those plow'd Fields where it once stood . The Fathers were good Divines ; yet as Dr. Hackwell observes , — Among the Latins St. Jerom , and Origen Among the Graecians , did excel in the Oriental Languages . The last part of your Charge I cannot but take unkindly : You say I prefer Shreds before true Knowledge in Divinity , and real Science . Sir ! here you speak without Book : For I have neither said so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor can you charitably infer it from any thing I have spoken . I know not how to confute you , but by wishing you knew me better . When I have heard Sermons at the University as smooth as Glass , so that the Art in wording them did opus superare ; I have declar'd to Persons of no small Place , — that such slippery Preaching , and Cadencies of words , will spoil all in the Country : Such Sermons will reach no further than the Ears , and be look'd on as Romantick Harrangues . You know what Austin said of Tullies Hortensius : The same say I of such Preaching , which tends not to advance Piety and Holiness . Now worthy Sir ! For as Calvin said of Luther : Think of me what you please , I will acknowledge your worth in many Particulars . And as for Absoluteness , it is so incompetible an Attribute to Man , that I know you do not aspire unto it : I am sorry ; and it shall be for a lamentation , to see in your late Writings a Foundation laid for a grand Schism in this Church , as things now stand . Give me leave , supra totam materiam , to re-inforce my Perswasive by this Consideration . — Have not you seen Presbytery supplanting Episcopacy ? Independency , Presbytery ? Have not you seen Anabaptism with one foot in the Stirrup ? And who knows but ( as Montanus said of the Holy Ghost ) Quakers and Fifth-monarchy-men might have had their turns ? Nay , Papists and Atheists , if those days of Anarchy and Non-conformity had continued . If you saw the boldness of Papists , and their great Numbers , where I sometimes exercise my Ministry , you would count it no small happiness , that such fluctuations are limited by Reformed Bishops in a Reformed Church . It shall be my Prayer therefore , that you were not almost , but altogether a Conformist . John Hinckley . Feb. 2. 1671. Respondi , &c. — A LETTER TO AN Oxford-Friend , FROM A Countrey-MINISTER ; Concerning the INDULGENCE . Anno 1671 / 2. CAP. I. The Commendation of an Oxford-Life . Dear Sir ! I Have always had a great Veneration for that Bishop who never approach'd your Oxon : though in his Episcopal Grandeur , and Declining years ; but whil'st he was in the way , when he first saw your rising Towers , he alighted from his Horse : And in the open Field , prostrating himself upon our Common Mother the Earth , He paid his Duty , to his Mother the University : or rather , the Tribute of Praises unto God , who first brought him thither . In like manner , Sir ! The Sense of that Mercy and Goodness , which I have seen , and tasted within your Walls ; has prompted me to say — How beautiful are thy Tents , O Oxford ! If at any time , from Shot-Over , or any of those Adjacent Hills , I have ( as from Mount Nebo ) beheld your Land of Canaan : And well I may call it so ; where there has been such a torrent of Milk and Honey ; The Sincere milk of Gods Word : And that , which is sweeter than honey ; I earning , and Religion . These are the genuine streams of that Fountain , except it be mudded by some strange Cattle ; or poysoned by Principles of a Forreign growth . If any come from you , either loose , or illiterate ; they are but degenerous Plants , that never tasted the sweetness of your Soil : nor bow'd themselves to your Discipline . They are but the Wenns and Cancers of your body ; Or rather Insects , hatch'd out of their own ill humours , which they brought with them thither , out of their Countrey , Schools , or Families . Sir ! Our Friendship is no Mushrome , sprung up the other Night : But it is almost immemorial : of so long standing . that I am even puzzled , to trace it up to its first original ; or to shew , where was the head of this Nile . She was a very unhappy Girle , who had so long liv'd under an Act of wanton Indulgence ; that she could scarce ever remember , that she had been a Virgin. But it is the Crown of your Kindness , that I am not able to tell , when It was otherwise . Yet All this while , I never Acquainted you with one notable change , or dispensation , which befell me at Oxon. I came thither ( blessed be God ) well principled in the First Table ; Religion towards God. My dearest Friends were accounted Puritanes , in those days ; yet I had not learn'd my Duty to the King. I look'd upon him , as an ordinary Man : And if things went not well ( that is ) in my Apprehension , I was too ready to murmur against his Government . But , to Pray for him , to speak Reverently of him , as God's Vicegerent , And to give him that Obedience , which was his Due ; I had not learn'd . Conscience was not so well Edified , as to concern It self in these things . They seem'd to me Indifferent Acts : they might be done ; or they might be left undone : They were no Essential parts of my Religion : But altogether Extrinsecal to it : until with David , I went into the house of God. I mean , upon a day of Inauguration , I heard Dr. Wentworth of Baliol Colledg , Preach at St. Maries , on 1 Tim. 2. 1 , 2. I exhort , that first of all , Supplications , Prayers , Intercessions , and Giving of Thanks , be made for all men , for Kings , and all that are in Authority , &c. He shew'd so Invincibly from hence , That all these do belong , even to wicked Emperors , and Kings ; that I was thorowly convinc't of my Former Errour ; And had Cause to Report , That God was there of a truth . Had you sate in Mr. Nye's Chair , among the Triars ; you would have look'd on such a Transmutation , as an Act of Conversion . But such a Confession before those Rabbies , would have been so far from an Evidence of grace ( so much was this word Abus'd ) that it had been enough , to have drawn down an Anathema . It would not have been easie to have Escap'd the brand of a Malignant Carnalist , ( I speak to softly ) of an Absolute Reprobate . In such Request was Loyalty then . And have these Leopards ( do you think ) chang'd their Spots ? Let them come forth ! let 's see their penitent tears , wherewith they have wash'd themselves . Let them come , but to the very threshold of Repentance ; in an Humble Acknowledgment of their Guilt , before God , and his Church ; And we will be more charitable unto Them in allowing Them Converts , than they have been to Us. I much fear , the King's Indulgence has not melted them , and put upon them a Royal stamp . Nay ? Do's it not harden them ? Do they not think themselves the best of Subjects , to whom so great a favour is vouchsafed ? Will they not expect hereafter to be humour'd , rather than govern'd ? As if they were a People of the greatest moment , and weight in the ballance of the Kingdom , to whom the Laws themselves must bow , and bend ; rather than they must be displeased ? But I am come from Jerusalem to Jericho : from my Mother's genuine Sons , to a spurious Offspring . Therefore , like a man that is affrighted , with the sight of Wolves and Tygers ; I will betake my self out of this wilderness , unto my beloved Oxford again . Sir ! Your Lot is fallen to you in a fair ground . You may Converse with Men , and Books ; breath in Libraries , until you become one your self ; and you may ransack the vety Treasures of the Indies . Had not I a transcendent Kindness for you , I would tell you , I envy your Condition . It cost me many a tear , when I parted from those Cloisters ; when by an heavy Judgment , it came to my turn , to be taken ; and to yours , to be left . It was like the Haling , and Dragging of a living Member , from its own Natural Body ; or the lugging a fond Child from his Mother's Breast . I look'd upon Going into the Countrey , as if I had been Condemned ; or Banish'd . Nay ! as if I had been Sentenc'd into a Region of Death . But did I say , that I am parted from your Society ? No. As Diogenes told Antisthenes , you shall never find a Club , Knotty , and Crabbed enough , to drive me from you . I will be with you still , in the Contemplation of my Mind . In admiring your happiness : for as Plato's Love , was in Abstracted , and Intellectual Beauties , so it is not impossible for my purer part , my Mind ( without the help of Atoms ) to take many a pleasant , and invisible Turn , in your Galleries . You have your Pilgrims , as well as Loretto , and Jerusalem , Aristotle's Well has more Savour and Virtue , than St. Winnifred's . Therefore I will be with you still ( Maugre all unkindness ) in my Devotions : Praying , That Peace and Plenty may be within your Walls . CAP. II. The Indulgence is a disheartning to young Students . WHen I first Read the Indulgence ; I did not only tremble , and quake ; out of a presentiment of that Havock , which it was like to make in the Church : like a flying-burning-roll demolishing , & levelling the very Pinacles of it with the dust . I could not forbear saying as Zippora did to Moses — A bloody Husband , said she . A bloody Indulgence , said I , art thou to the Church of God. I read in the very face of it , what was seen in Hazael : that it would lay wast this Eden ; and cut the very heart-strings of an orderly Religion . Therefore , so soon as it was born into the world , I nam'd it Icabod — The Glory is departed from our Israel . I had another Dread upon me too ; which was , That the Smoke , and Smother of it , would even blast the Plants of your Nursery . And like the opening of Pandora's Box , would fill you with Blasting , and Mildew : I had almost said , with Murrain , and the very Pestilence . Alas ! what Incouragement is there , to exhaust the Spirit in Studies ? to espouse an Ephod ? and to be Consecrated to the Temple ? when every beast may touch the Altar . And every Heteroclite , that has Pride enough to be singular , may have liberty to set up Altar against Altar , when there is worshipping under every green tree ; and in every superannuated Barn. According to the number of thy Cities , so are thy Altars , O England ! Is it not a dismaying Spectacle , to see Mount Gerazim , and Mount Ebal to strut , and swell ; as if they would either confront , or confound Mount Zion ? To see Dan , and Bethel ( like Excrescencies in the Body ) not only , to starve , and macerate Jerusalem ; but with their numerous Baalites , to deride , and vex her ? As Hagar did her Mistris Sara : And Peninna , the Lord's Handmaid , Hanna . As it is said of Saul , That his Shield was vilely cast away , as though he had not been annointed with Oyl . So , our Churches , and Oratories , are slighted , and contemn'd ; as if they had never been Consecrated , and set apart , for the Service of the great God. Prophaneness in Manners , is like to follow upon such Prophanation of Places . Now Sir ! Your Students had need have the Courage of Joshua , who dare venture into the Camp , and list themselves into a warfare , against all these Cananites , Jebusites , Philistims , and what not ? As many Adversaries , you may be sure , as Apollyon can muster up , and thrust out of his bottomless pit . He had need have Ceur de Lion : or to have his heart wrapped up , and fortify'd with as many sheets of Brass , as there were Folds in the Shield of Ajax . Such Swarms of Locusts , will make the stoutest Champions , Austin , Luther , to quail . Where then will your Stripplings ? your young Divines appear ? when they see the Heavens black , and all places filled , with dust , and noise ▪ when an empty Non-Conformist , who never eat one grain of Salt in your Naioth : or if he did , it was ( like the Dogs of Nilus ) touch and away ; shall be cry'd up among the Rabble , and giddy Fraternity ; as much as Diana was at Ephesus : when in the mean time , the most Learned of your Doctors , shall be dismissed — with — Alas ! Poor men ! Their Discourse is unsavory . They were never in the third Heaven . Nay ! They shall not be fit to be put in the Ballance , with some forward Tradesmen : For these begin again to display their gifts ; and think , they can scan a Text , and sound the depth of Scripture , as well as the profoundest Gamaliel amongst you . And this is effected , by a sullen kind of gravity ; a loud and bold utterance ; and extatical Devotion , and a down look , as if they had lost that Os sublime which God bestowed upon them at first ; or as if those Optick Nerves , which naturally draw and pullice up the Eyes towards Heaven , were either crack'd , or broken . One would think such a popular Ecclesiastes , were the most humble , the most mortify'd lump , as ever was quickened , with a living Soul : And yet that Shrub in Semblance , is higher in his own conceit than the tallest Cedar . He does not only overlook . Lincoln , but Canterbury too . All your Skill in Languages , Arts , Sciences ; all your Reading of Fathers , Councils , Primitive Histories , is nothing to his precious Parts , and mournful Accents , when the Auditors are set , and keep tune , and chime with every Pathetical expression . Their very Bowels seem to sound like an Harp , and their Sighs to Eccho ; like some hollow Cave , or Cavern of the Earth . Hither , the multitude Flock , just as Insects swarm about a Dung-hil , or besiege a dead Carcass . As I have seen in Markets and Fairs , more People about a Mountebank , one that sings Ballads , or a Pedlar's Stall , than in a Jeweller's , or a Goldsmith's Shop . Is not this enough to make your Students to throw away their Books ? to divert their Studies ? and when they peep out into the Countrey , to startle and recoil ( like those Infants of Saguntum ) into their Mother's womb again ; or else to betake themselves , to some more quiet , and thriving kind of life ? Sir ! I have found , by long Experience , that you have had a Compliance and Sympathy with me , in most things of Concern . As if one Soul had been divided , betwixt us both : we have condol'd , we have rejoyc'd together ; you cannot then , but grieve with me , to foresee that desolation and widowhood ; which is like to befall our Mother the University : when the most Pregnant Wits shall have a damp come upon them , and even smother them in their Nests . What need so much Watching ? so much consulting the Oracles , and Monuments of the Dead ? when the Reading some English Neotericks , will bring them to more Repute . And as Jerome told Marcella , Idcirco sancti , si nihil scirent . They are accounted the more Holy , by how much they are the more Ignorant . a But it will appear , that those Men are most subject to delusions , who have strong Fancies , devout Affections , and weak Intellectuals . Therefore the Jews say , — That a Religious man , who is a fool , is one of those things that destroys the world . Christ is wounded worst in the house of such Friends . If it be so , that every Sect may have liberty to choose a Priest : Those that are not acquainted with Cajoling a Party ; by dropping oyl into their Ears , and sowing Pillows under their Elbows ; but do endeavour impartially , to Preach up the Peoples Duty to God and Men ▪ they may be Shepherds without any Flock : like a Lodge in a Garden of Cucumbers ; left alone , with Elijah ; and their ▪ Congregation as thin as the Grapes upon the Vine , after the Summer Vintage . Will not this make our fluent Chrysostomes , and our divine Nazianzens to hide themselves in holes ? And to say with Moses , — Send by him , by whom thou wilt send . Thus the Church is like to dwindle , and wither away ; not being refresh'd , and impregnated by your Breasts , and by the Rivulets deriv'd from your Fountain . Darkness is like to overspread her Territories , when the Luminaries abscond themselves in a thick Cloud . What then will be left , but flashy Meteors , and false Fires , to give an uncertain light ? what an easie Prey will she be , to the Attempts of her Enemies ? when there are no Champions , to defend her Battlements . Though Themistocles was sleighted by the Athenians , in times of Peace ; yet in the Storms of War , they ran to him ( say Plutarch ) as to the shadow of a Palm-Tree . Learned Jewels , Hookers , Reynolds , will be in account again , though slighted at present ; when Hannibal shall knock at our Gates : when Rome , and Munster shall set up their Standard against us . Loose Chiding , and frothy Scolding , will not then serve turn ; but then there will be need of the Sinews , of close , and succinct Reasoning . The former victorious Trophies , and Triumphs , over their Goliahs , is enough to endear your famous University , to the present , and future Ages . Manlius pointed at the Capitol , which he had preserved , when he was accused before the Senate : And he that was an Advocate for Phryne when the Judges were ready to condemn her , He caused her to open her Bosom , that so they might see her beautiful Breasts , and her white Alabaster Skin . This did so melt the hearts of the Judges , that they Absolv'd her . Thus , did your very Adversaries behold the Excellency of your Schools , the Soundness of your Learning , and the necessity of your Arts , both to defend , and adorn Religion : This would even inflame and ravish their hearts ; so that they would be as much enamour'd with Oxford , as I have been . CAP. III. The Indulgence frustrates and lays wast , the fruit and success of all our Sermons . SIR ! As you have communicated , and transferr'd to me the Occurrences of the University ; and so have allay'd the Melancholy of my Countrey-Solitude ; so ( in an unequal exchange and requital ) I have Rebounded unto you the Affairs of the Countrey . And because nothing has been more welcom to you , than to hear how it goes with the Church ; with God's Ark : And those deserve to be look'd upon , as our best , and most faithful Friends , who are the heartiest Votaries for the welfare of Zion : If Religion sit close to their Hearts , we need not fear to Repose our selves upon their Laps . Therefore that I might satisfie your Pious desires , I inform'd you what Progress our Ministery made in these Parts . I told you , where the Labourers in the Lord's Vineyard , were Labourers indeed ; when they preach'd well , and liv'd well : There were scarce any party-colour'd , speckled Cattle in our Flocks . Such as had been formerly great Dissenters , went with the multitude to the house of God ; joyning with us in Prayers , Sermons , and Sacraments : so that you would have said in an holy Admiration , — Who are these that come as Doves to their windows ? There were scarce any that did so much as mutter against our Doctrine , or Discipline ; except here and there an over-grown Schismatick ; or a silly Woman , who was as weak in her Reason , as strong in her Passion : who in a Proud singularity , would not consent to this Harmony ; lest she should be accounted no wiser than her Neighbours . It 's strange ( you 'l say ) she would not be in the fashion . If this Sex must be humour'd with the loss of our Peace ; we deserve to be accounted Effeminate , as well as to be unhappy . Luther gave a good Answer to his Wife , when she extoll'd one Preacher , and disparag'd another . Yes Kate ( says he ) you prefer such an one ; because he Preaches just as you women Prate . It has been Satan's Policy to work his Deceits first upon the Women , Eve , Miriam , Job's Wife . As the Jews stirred up devout women ( in the Acts ) to Persecute Paul. But whil'st our Tongues were running over with Praises ; and our Hearts with Comfort , to see of the Travel of our Souls ; and to behold such a stupendious Blessing upon our Ministery ; whil'st the Papists did even gnash with their Teeth , to see us Concentre together in so happy a Syncretism , and to build our selves up in the same Faith , upon the same Foundation ; in comes a Ball of Wild-fire , which scattered us into Corners . This unravell'd all our Webs , confuted all our Sermons , turn'd our Joy into Mournings ; and in a moment cast to the ground , what we had been many years in erecting . It is no wonder we little Artists have labour'd for the wind , in Preaching up Peace , Order , and Unanimity , for these several years ; when that great Body , the Parliament , reap nothing but the Whirlwind ; and have brought forth nothing but untimely fruit , for several Centuries . One brush of this Besom , sweeps away the Webs of all their Church-Laws . It was not so in the time of H. 3. for when there was a Motion , tending to the Retrenching of one Law ; the Barons , and Earls gave this short Answer — Nolumus leges Angliae mutari : and good reason : for a City may be as safe without Walls ; as a Kingdom , without Laws . Nay ; as if the Plague of Athens had been amongst us ; we began to stand off , and stare one upon another , as if we had forgotten , That ever we went to the House of God as Friends : I am sure you are such an exact Master in Story , that you well know what is said of Those that recover'd from that Pestilence ; That they were so stupify'd , that they had forgotten their nearest Friends . But though they are willing on a sudden ; to forget , and cast us off , and to reject our Doctrines of Piety , Peace , and Obedience : yet , will they not return to their former Vomit ? Have they forgotten to Judge ? Censure ? and to shed the blood of their Brethrens names ? Have they forgotten to Sequester ? and Banish ? Had they but another Declaration , to Authorise them thereunto . The Lion ( they say ) may be so tam'd , that you may stroke him , and he may lick you ; yet if his tongue ( which is rough ) draw the least blood , with his slaver ; he is so ravish'd with the Savouriness of it , that he is put into a rage : So , the fiercest Schismaticks may be so gentle , that they will fawn upon you for a time ; yet if they do but taste the sweetness of Power and Liberty , you are in danger of begging a Toleration of them ; who were so free , to let them loose ; and to take off from them , the Awe of Legal Restraint . If Beasts break out of their own Pastures , and feed on the other side of the Hedge ; it will not be easie to reduce them from their wandring Purlieus , into their ancient bounds ; many Children have been utterly undone , by too Indulgent Parents . I wish this Religious liberty , do not make them wanton in matters Civil ; And that this Toleration in the Church ; do not make way ; for another in the State. Some Birds , when they are let out of the Cage , will not stoop presently to the Lure . And Head-strong Horses , having once shak'd off the Bridle ; will never cease running , until they have thrown off the Saddle too . I have always thought that Regularity in the Church , and faithful Preaching there ; has been the best School to educate , and train up the best and most conscionable Subjects . Therefore , it was the Saying of a wise man , That Schism is worse than Corruption of Manners : For that tends to the dissolution of the Compositum ; and this is but an ill humour in the Body , that ends in Death : This , in a Distemper . We see this in a mirrour before our faces How are we crumbled , as it were into Atoms , by the late Thunderbolt ; who stood together , a little before , as an Army with Banners ? terrible to our Enemies : lovely , and beautiful to our Friends . How hath the Lord cover'd the Daughter of Zion , with a cloud in his anger , and cast down from Heaven the beauty of Israel , and remembred not his foot-stool , in the day of his anger ? Sir , I am in so Tragical a vein , that I could even transcribe the whole Book of the Lamentations : for we are not only broken into shivers ; our strength , and spirits wasted in vain ; and our pleasant fruit blasted : But the Peoples ears are precluded , and stopt ( like the Companions of Vlysses ) that they will not hearken to our Charms . If we Preach up Peace , and Unity ; this is to cast Pearls before Swine , who are ready to turn again , and rent us in pieces for our labours . This is not their Element . They must have more of the Whirlwind . What ? Preach up Obedience to the Law ? This is little better , than Rebellion against the Law-maker : And Treason against the King. The wind is turn'd ; and beats back our Arrows into our own faces ; we told them formerly , of an ungodly War against the King. How justly , let Heaven and Earth bear witness ! Now , they tell us , we are the King's Enemies , if we speak a tittle against private Meetings ; And this venomous shaft , pierces deepest of all . What ? Shall those that have pray'd , paid , fought against the King ? Reproach those for Traitors , who have lost Blood and Estates , and jeoparded their very Lives for him ? who Preach up Obedience and Loyalty to his Sacred person , and Government . I dare say , that never any King , had a more Loyal Clergy . The poor Levites of old , did never put forth their strength , more chearfully , to carry the Ark ; than we do , to support the Throne : As if it were not only our Duty ; but our Ambition , to Honour the King. I say not this , as if we did supererogate , or merit ; but that we are most willing to do what we can , towards the Discharge of our Consciences , to God , and the King. And should the King think it fit , in his Ratio de Stato , to devest us of all our Imployments ; and to put us under the very Harrows of our Adversaries , to tyrannize over us , as in the days of Yore ; yet we would be as Zealous , for the Honour and Safety of his Sacred Majesty ; as when we wept by the Waters of Babylon ; fasted and pray'd for his Return to his just Inheritance . Nay ! when we trudged many a Mile , to Persons of Quality , and Estates ( who were propitious to us , in those days of Persecution ) to pay some Tribute to their exil'd Prince . You well know , who carried their Lives in their hands ; that they might convey it like David's Worthies ; they rush'd thorow the very Army of the Philistims , that they might refresh their drooping King , with the waters of Bethlem ; and who they were , that were deeply engaged in all Designs , to dethrone Olofernes : that our Rightful Sovereign might be restor'd to his Crown ; when some of these very Men , who are now shielded , and shelter'd under this Indulgence , said where is now your King ? Nay ! where is young Tarquine ? Ch. St. ? Just as David's Enemies insulted over him , in his distress , saying , — Where is now thy God ? yet neither Reproaches , nor Threatnings ( though we saw the blood of our Fathers , and Brethren shed before our faces ) could abate our Resolution , and Courage in so good a Cause . Were it not for this ; I should be like a man that passes over a narrow Bridge , and then looks back , and wonders how he came over ; so should I be amaz'd , how we that were bred up in Calls , and wrapt up in soft Gowns , should pass thorow so many hazards ; were it not , for the Integrity of Conscience within ; and the Providence of a good God without : And what ? are we transformed now ? Are Men turn'd into Hogs , and Hogs into Men ? If this Indulgence has made them loyal , to all intents and purposes ; without Reserves and Equivocations ; it is the best , and most wonderful effect it is like to work : for I perceive by sad Experience , That it is as difficult a work , thorowly to Convert one of these Dissenters , as to carry Mount Caucasus , upon one's back . I will assure you , I have laboured much , in convincing , and perswading some of them to be true Members of our English Church . The work was done in appearance . They seem'd to be , not only Proselytes of the Gate ; but of Justice too . In every thing submitting to , and approving our orders . Yet when liberty of Meetings was proclaim'd ; off flies these Demases : like a company of Ducklings , hatch'd under an Hen : They follow her , and she Hives them under her wings ; but if they come near their own Element , the water ; the Hen may cluck her heart out : They are turned Renegado's ; and will have none of her company . And no wonder : for one of the Bel-weathers of this Flock , bleated formerly , like an harmless Sheep ; as if he intended Unity , and the healing Church-Divisions . But when there was tidings of an Indulgence : He turns his style ; and strikes up an Alarm , for Separation , and Schism . His word is , — As you were : He pushes again , with his old Horns ; which had been hid for a time , under wool ; as the Viper covers his teeth under soft flesh . Sir ! I fear , this melancholick Discourse , has made you sad : And indeed , who can be otherwise ? that sees the sad fate of Religion : How it is gone backward , more degrees , than ever the Sun did , in the Dial of Ahaz . Not only the disguised Sectaries , who were perswaded to be almost Christians , have returned to their former Vomit : They are as busie , as ever ; in undermining our Walls ; widening our closing wounds ; and pouring in Wine ( without any Oyle ) into them . But the prophane Gallio's , have their Conventicles too . The Ale-houses strut with these Companions ; why , say they , may not we meet , and have our liberty ; as well as every Faction , has leave , to bandy together , and gratifie the Itch of th●ir several humours ? The very Peasants can tell us , if we give a check to their Extravagancies — That now , they have liberty of Conscience . And this is not strange in them , when some Lawyers have mooted the Case ; Whether there be any Penalties remaining , for Drunkards , and Whoremasters ? Thus the meer Moralist , and Natural man , who is inclin'd to Atheism , is hardened against all Religion . And that Sect amongst us , who seem to be most Zealous for Religion , in observing the Christian Sabbath ( as if on a sudden , they were become Ranters ) do's most scandalously prophane it . I know , this word will be swallow'd with much Kecking , and reluctancy ; yet let the best of their Casuists , state and determine it otherwise if they dare : After they have considered with themselves impartially , Whether it be not a breach of the Sabbath , to Run or Ride six or seven miles on that Day , to hear a gifted Preacher ; when they might have heard the word of Truth and Salvation , rightly divided , and applied at home . Is not this to play the Wantons , with those things which are most Sacred ? Is not this , to slight , contemn , reproach , and discourage their own painful Ministers , who watch for their Souls ? and to teach others to do so , by their example : when God himself has Commanded , to reverence , and honour him , with double honour . Nay ! let them say it close to their hearts , Whether these Transactions do not savour of the Mystery of Iniquity . I know they are forward enough , to lay this Brat at the doors of Rome . And for me ; let it lye there : yet 't is worth their second thoughts , Whether such dealings are not Iniquity ? yet a Mysterie ; because they are crusted , and cover'd over , with a pretence of Piety , and Devotion . I know , you will wonder , that they are so forward , to leave wholsom , and solid meat ; to run after Kickshaws . Will you give me leave to divine ? They are in pain , and do Penance in keeping off their hats ; and kneeling in the publick . They are of Judas his mind ; that all is wasted , which is spent in an outward Reverence , and a bodily honour upon their Maker . They must be more familiar with God : sit cheek by Jole with him ; and be hale fellow well met , with the Almighty : that they may reason the Case with him ( if need be ) upon even terms : As when they said , Lord ! why did'st thou leave us in the West ? Why did'st thou forsake us at Leicester ? But whil'st our Religioso's , are thus traversing their ways , it is pretty to observe ; how the Presbyterians and Independents , do salute and embrace each other ; who could scarce agree together , in our Remembrance , in the same College , City , or Kingdom , yet now they throng together into the same Parlour , Hall , or more ignoble Apartment ▪ Herod , and Pilate ; Manasses , and Ephraim , have joyn'd hands against Christ and Juda. And that you may see , what Wonders this Indulgence worketh , Those that pretended weakness , and disability of Body , to go a stones throw , to their own Churches : They would sigh , as if they were ready to expire , if we desired their Company there : yet now , they can rise early in the morning , and Gallop several Miles , to a Meeting . The King ( you see ) is a most Sovereign Physitian : He can heal all Maladies , and Distempers ; He can make an old decrepit Sectary , to find new legs , and new strength , and to grow young again , all over . Before you lay down your Admiration , concerning these Aenigmatical men , tell me , if you can , how those , that have lifted up their hands to Heaven , in the solemn League and Covenant , against a toleration of other Religions ; can kiss the golden Calf of a Vniversal Indulgence ; and yet tell us , we go about to wound their Consciences ; and perswade them to be perjur'd : If we perswade them to declare — There is no Obligation in the Covenant , let the next Age expound these prevaricating Riddles . I know they say , we value our Reputations so much ; that we are loth that others should share with us . And have we not a Cause ? If our Credit be stain'd , our Preaching will be of little moment . Alexander got most Victories , by the glory of his Name . Did not St. Paul complain of those who would exclude him out of the Affections of the People ? Therefore , to keep our names intemerate , and free from the sullying breath of calumniating Traducers ; 't is not a vain affectation of Honour , but a necessary means , to make our Ministery effectual . They tell us too , that we have our Tithes allow'd us still : we may gnaw our Crust in a corner , without snarling at others . True ! if our aims in taking on us this Angelical Office were so low , as only to look after the Loaves , and the Milk , without any care of the Flock . As if a man should marry a Wife , meerly for Portion ; and then suffer her to be prostituted to the Lusts of other Men. Nay ! It is the ready way , to expose us , to the Scorns and Affronts of our People ; to give us their Tithes , and yet to allow them liberty , to choose their Ministery ; for the Country People do not dote upon such as take their Tithes . Therefore if they cannot be avenged on their Parsons any other ways , they will leave them in their Pulpits by themselves . CAP. IV. The Indulgence Confutes our Books , which have been written in the behalf of Conformity . BEsides other Malignant Influences , which the sad Comet of a Toleration sheds abroad : Though it cuts our hearts deep enough , to have our People ravished out of our Bosoms ; and decoy'd out of our Assemblies ! For these are our glory . b And you know , who said it ; that he had rather die , than that his glorying ( in the progress of the Gospel ) should be made void ; yet there is another fatal disaster , which attends the motion of that Monster . Some have endeavoured by their Pens , to vindicate their Mother-Church , from the Imputation of being an Harlot : and have asserted , that she requires nothing that is sinful , in order to her Communion : How this has been manag'd in an Argumentative , and Perswasive way : How the Policy , Government , and Liturgy of the Church , have been defended , you are not ignorant ; and other Learned and Pious men , are abundantly satisfied . But now , on a suddain ; some there are , who being sheltered under the Command of this Toleration ( as if they were men of Gath ) have with one breath blow'd away all the Paper that hath been written ! One tells the world in Print , He that thinks , that such toyes , as Mr. Fulwood , Mr. Stileman , Mr. Hinckley , &c. should satisfie them , He thinks contemptibly of their Vnderstandings . But Sir ! Is this a sufficient Answer to all those Books ? to call them toys : without attempting any thing in particular against them . Who will care , what Volumes were written against him ? if the meer calling them toys , were an Orthodox Confutation . When you disputed in the Schools , would you have taken it , for a good Answer ? if your Respondent had Nick-nam'd your Argument ; and cry'd nugae ! As if he had triumph'd , before the Victory . Yet here is a Thrasonical Fencer comes upon the Stage ; looks scornfully , cryes pish ! And then his deluded followers ( who are no small number ) take it for granted ; That whatever has been said for Conformity , is quite overthrown . But he goes on . 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 answered them . 'T is easie to talk , when none must Confute him , and to brave it against one whose tongue is tyed . You may imagine this man standing , with his hands upon his sides , strutting , and vaunting ; as if he would beat down all before him with the fierce aspect of his Eyes . As if he would fly over the Alps , had he but the wings of an Hawk ; and that he would hew us all in pieces ; had he but Scanderberg's Sword , Let him but procure us leave , to publish our Reasons against Conformity . The man is grown modest , and mannerly : He has done as much as this amounts to , formerly , without asking leave . But what need is there of elaborate Reasons against toyes ? must Cannons be planted against a Paper-wall ? Are there any Laws so Draconical ? Severe ? and Keen ? as to hinder any man from answering toyes ? Or has this Champion nothing else to do ( had he leave ) but to encounter Flies ? Non vacat exigius , &c. one would think : He could shew as many feats , as a Mountebank's man ; if his hands were untied : or that he had strange Discoveries in his Budget ; only the mouth of it is seal'd up , and tied with a Gordian knot . He complains that his Tongue is tyed . If he had spoken the truth ; their had not been much loss to this part of the World. Had his tongue been tyed , with a Cable-Rope , to his Jaws , Ill betide him , that should cut it ! for by so doing , he would have loosed a Chain , that had hamper'd a wild Beast ; and pluck't up a Floodgate , that would indanger another Deluge . Those that have known this Author for above these thirty years , never knew him subject to this Infirmity , or once guilty of such a Distemper . His tongue has been rolling in his mouth continually . And ever and anon ( like Mount Aetna ) has belch'd forth some wildfire ; wherewith he has scorch't those that stood in his way : this is not that Ignitum Eloquium which was said to be in St. Bernard . His tongue has been like a troubled Sea ; casting up dirt and mire into the face of the Church . He has been no more Tongue-ty'd ; than some of those poor wretches in Bedlam , that rave day , and night ; or some Impetuous chiding Women , whose tongues do seldom take any rest , longer than they are hush't , and silenc'd ; or as it were ty'd to their good Behaviour , by a dead Sleep . I am sure , you read better Books , and place your time better , than to stoop to Canting Gibberish . But we in the Country , either for want of Money , to buy the Volumes of the Greek and Latine Fathers ; or else want of Skill to understand them : or leisure to read them , are forc't to take up with Pamphlets in our Mother-tongue ; such as the Pedlars furnish us with , at our Doors . Among others , this Tongue-ty'd Scribe , furnishes us with the greatest plenty . His pregnant Invention , voids a Book , almost every Month. He is as fruitful as a Rabbit . Nay ! He tells the world , he made some of them ( as that of the Grotian Religion ) in four , or five days . He had little cause to say , 'T is easie to talk , where none must confute : whereas , we do not find that he either fears Laws , or Men. Nor can any man give him a word ; but he has receiv'd three for it . You may as easily bind the Influences of Orion , or stop the ebbing , or flowing of the Sea ; as tye his tongue ; or be a Remora to his Pen , in the career of Writing . But , Quid tanto dignum feret hic promissor hiatu ? what must we expect , when this Mountain ? this Behemoth , shall groan , and bring forth ? Some Masculine Offspring sure . If so , It is more than all the Non-Conformists have hatch'd these hundred years . T. C. saw as far into this Controversie , as R. B. yet what said he ? which did not receive a full , and Adaequate Answer , from Archbishop W. Others have but lick't up his Vomit . It may be ( with Bolsech , or Aretine ) this great Undertaker may snort out his foam ; and be-dirt us with his Reproaches : But if neither he , nor his , might have a Toleration of all Religions , until they can evince by Dint of Argument , that they cannot have Communion with our Church , without Sin : so that there is a Necessity to come out of her , and separate from her ; we need not fear , that our peace and quiet should be disturb'd , either by the lowing of the Oxen , on the one hand ; or the braying of the Asses , on the other . But Sir ! Take notice of his Threatners Ingenuity , and Candour . He would make the world believe , his tongue is ty'd : He cannot Print his Sentiments , on this Subject . I am inform'd , and I dare ingage to make it good , That after he had complain'd of this Obstruction ; and had in many Sheets of Paper , reason'd against Conformity ; he receiv'd Answers accordingly , from one of those Persons , he taxes for toys ; and mentions with Scorn . Yet when it was freely offer'd him , that the Papers on both Sides might be Printed ; that so the world might see , what he could say , against the Oeconomy of our Church , and our Compliance with it ; then this daring Hector declin'd his own Motion : and in cold blood , refused ; that his Reasons ( such as they were ) should see the light : Accusing him of dishonesty , that should venture to do it ; yet , as if he were quite another man , upon the publick Stage , than what he was in the private tiring Room ; He says in his late Book , and to the same effect in a former : Let him procure us leave , but to publish our Reasons against Conformity : then let him tell us , that we were better to Conform ; when he hath answered them . He had leave : And what Reasons he propos'd , have been answer'd . But you know , the followers of a baffled Cause , must be animated , and their Spirits supported ; not by what is ; or has been done : but by the bold brags of their Leaders , what they will do for the Future . Just like a Prodigious Coward , that never looks more fierce with his Eyes , or struggles more violently to assault his Antagonist ; than when the slanders by ( who are his best Friends ) hold his hands , and pinnion his Arms. It is a fond Presumption , that Caesar is their Friend , which puts such Spirit into them . If they once find that he tolerates them , as God permits Sin ; we shall hear no more of their Challenges . CAP. V. Private Meetings are not like to Assist , or Promote the Publick Ministery . THis is strange ( say they ) that Publick Ministers , should not allow , and abett Private Meetings ; when both carry on the same Gospel-work . Is there not need of many hands ? and all manner of Help ? to advance the Salvation of Souls ? Yet many hands sometimes do marr the work they are about ; several Chirurgeons , do but inflame the Wound , if they do not agree exactly upon the Ingredients of their Balsom . And variety of Physitians , do not only protract the Patients Malady , but indanger his life ; If they go several ways . Therefore our Saviour gave most excellent Counsel : That when in the latter days ; Men shall say , Here is Christ , or there is Christ . He is in the wilderness : or in the private houses ; Nolite exire , go not after them . When Joseph , and Mary sought Christ sorrowing ; they found him at last in the Temple . It was never his choice , but necessity , if at any time he betook himself , into Corners or Private houses . When it was objected to the Primitive Christians , that they were Latebrosa , & lucifuga natio , a People Sculking up and down ; Origen answers in their behalf — That they might thank the Heathen for it , who would not suffer them to meet in Publick . I am sure , our Corner-hunters cannot justly use any such Plea. In what a dismal Condition is the poor Pilgrim ? if he shall not only meet with Cross-ways , but Cross-guides . Every one may pretend to put him in the rightway , until they have quite distracted him , by their Directions : As those Suitors in Plutarch , did all profess a passionate Love for one Maid , yet at last , they fell to such Contention about her , that they tore her in pieces . Sir ! I am an Absolute Stranger to my self , and false to my Profession ; if it be not my hearty desire , that Israel , I mean , that all the People under my Charge , may be saved . I Envy no man's Parts , but rather Rejoyce ; if he be more dextrous than my self , in Salvation-work . I would even part with a share of my own Maintenance to such an one , who would come in , and with a single eye , and a single heart , aim at , and help forward the Good of Souls . Yet I am Jealous over my People , with a Godly Jealousie . And though I dare not say ( with him at Rome ) that I am Sponsus Ecclesiae , an Husband to that part of the Church , which is committed to my Care and Trust ( I leave that Prerogative to Christ himself ) yet I am as careful , that my People do not commit Spiritual Fornication with any Impostor ; as the dearest Husband is tender of his beloved Wife , that she be not debauch'd by Adulterous Companions . When Ministers walk by the same Rule , and maintain one sound form of words , as it was among the Apostles , and is still , among those that have subscribed the same Articles of Religion , and the same form of Worship ; then they may be Coadjutors , and lend an helpful hand , one to the other . But as an Oxe , and an Ass , will not Plough well together : nor was it allow'd in the Tabernacle , to have Hangings , and Curtains , of Linsey-Woolsey : So Non. and Con. ( which carry something of Opposition in their very Names ) are not like , whilst they continue so , to build well together . But as it was of old , one will call for Mortar , the other for Stones ; and neither agree where to place them . Nay ! One , it may be , will pull down what the other has set up . If these be Stars , they are not such , as are in Christ's right hand , but in the Dragon's Tail ; like Ignes fatui , they will only afford so much light , as to shew the way into pits , and quagmires . They may cry up Godliness ; but 't is without Goodness : And they may be Christians , but without Christianity . How Natural is it for Men , to procure fame to themselves , and leave others under Reproach ? Those People , whose Religion seldom descends lower , than the Head , and the Tongue ! And learn no more by a Sermon , than to Censure and Judge the Preacher , will end all their Devotions , in admiring the one , and despising the other ; or may be , like Scholars of different Masters , may draw out into Parties , and bandy against each other ; so there will be — Pila minantia Pilis . It is no Art of Prophecy , to Divine , what will be the issue : For , As the lowest Virtues draw most Praise , from the Common People : So saith the same Lord Bacon ; A few that are stiff in a Faction , will tire out a greater number , that are more moderate . They have this Advantage too . They are sure of the People's affectionate Pity : for let the Cause be what it will , they will always incline to those that are lowermost ; and like Sturgeon , they will swim against the stream ; and be weary of those , that are in present Office. Therefore the violence of Factions , argues the weakness of Princes : For when they are carried audaciously , it is a sign , that the Reverence of Government is lost . And then you know what follows . If a Son hath parted with his awe towards his Father , he will pay but little Obedience to him . Therefore our late blessed Sovereign , gave this Divine Advice to our present Monarch , — Neither to fear , nor flatter any Faction : for if ever he stand in need of them , or must stand to their courtesie , he will be undone . It is to be fear'd , that these hot , and busie Factionists , will be no better Friends at last to Magistrates themselves ; than they are to us , and our Ministery . They begin already to Muster up their Companies , and with David , to number their People . Some of them are Captains of Thousands ; and some are Captains of Hundreds : And there are not those wanting among them , who are too well acquainted with Military Discipline ; as not to have their Field Officers abroad , to Marshal their whole Body , and to give the Word . If another General should start up : The Peoples Darling : And Heir to his own Disappointments ; and swelling with his own Discontents . Especially , if he should weave the Covenant into his Colours ; and Ingrave Reformation upon his Standard . I even Tremble to think what Thunder and Lightning may break out again from our Clouds . Herrings , they say , when they come in Sholes , may destroy a whale ; And a Town in Thessaly , was undermin'd with Moles . Small Distempers in the Body Politick ( as well as in the Natural ) must be disarm'd , and prevented in time ; we read of a Cloud , but of a Span long ; the breadth of a man's hand ! yet in a short time , it dyed the whole Heavens black . These are no Panick Fears , nor Groundless Surmises : for I have heard some of them glory in their Multitudes ; and others gave me no other Reason , of their Riotous Assemblies ; than thereby to Counterpoise the Papists . He spake like a Royal Prophet — That pretensions to Reformation of Religion , are the best and most Auspicious beginnings , of the worst designs : for the Devil of Rebellion , doth commonly turn himself into an Angel of Reformation . When the Puritans Petition'd King James , for the like Toleration , and said , — Many Thousands would be discontented if it was not granted ; This was accounted by the King , and his Council , to tend to Sedition , and Rebellion . Where is the Good , then , that is to be expected from these Assistants ? Confusion is their Advantage ; I had almost said , Their Design . They value not Kingdoms , when they stand in their way . And if the Cedars are not safe ; it is no wonder , that some of them have said to my face , that had they Liberty , they would soon Preach us down . Is this the Assistance they will give us ? Are they so purely Spiritual , as to labour for the wind ? Is this the way to keep up , and maintain all their Softnesses ? Will they not grudge , if they be not satisfy'd ? And will not the People murmure , if what they get by their hard Labours , must be divided into so many Channels , and feed so many mouths , besides their own ? And what ? Must the People do nothing but hear ? Must there be nothing else but sowing of Seeds ? Nothing but Preaching ▪ In some places four , in some six Sermons a day . No time for the settling the Seed of the Word in the furrows of their hearts ? for ruminating , and digesting what is heard ? Superfoetation is monstrous in Nature ; and the turning all Religion into Hearing , is as if you should see a man all Belly , or all Ear. Do these Men grow more than others , in the dimensions of Religion , by their gadding up and down ? I have seen Sheep kept within their bounds , in a Barren and hard Pasture ; yet by resting quietly in their own Limits , they have gathered Wool , and Flesh upon their Backs ; when those that have crept Hedges , and have gone from one ground to another , have lost their Fleeces , and have been little better than Carrion ; so , many plain honest Countreymen , who live contentedly under the droppings of that Ministery which God hath providentially set over them , thrive more in real goodness , than these Disputers of this World ; who are hurried up and down , with an Oestrum of Curiosity , and devour innumerable Sermons ; yet at last , are like Pharaoh's lean Kine . They have pass'd thorow so many brakes ; that their Consciences are torn , and become as peel'd and Schismatical , as themselves . The Mothers Milk , is most kindly for the Child ▪ Several Nurses will put the little one into a disorder , and trouble him with a fret in his Belly . He that is the Rightful Pastor , the Sheep know his voice ; and a Stranger they will not follow . This is as true , as Scripture . But where there is one sort of Prayer , in Private Meetings ; Another , in the Publick Congregation . One way of Preaching and Discipline here ; Another there . This may puzzle , and distract , it cannot edifie . Charles le Bon , and Charles le Grand , spake like himself ; when he said , The Company of Ministers obtruded upon him in his Confinement , were more sad , than his Solitude ; for he could not conceive , How they could be proper Physicians , who had so great an Influence , in occasioning his Calamity , and inflicting his wounds upon him . May not we say the same ? Are they like to be our Assistants , in promoting the work of Peace ? Piety to God ? Loyalty to the King ? And mutual kindness towards all Men ? who have been so Industrious formerly in subverting all these ; and still continue in the same Sin , without any open Repentance ; who are to this day , thorns in our sides ; and keep our wounds from closing , who buzze the People in their Ears , that our way of Worship is Superstitious . bordering upon Idolatry : That our Conformity is absolutely sinful : And that we , are no less , than guilty of Ungodly Oaths , in Subscribing , and Declaring . Thus they have been as Serpents in our way , and Adders in our paths , Some of our People , who would seem the only Hasidaei , or Holy Men in their Age ( whom they have not yet thorowly perverted into Separation ) will out of formality ( some are formalists , who would not be thought so ) come to our Sermons . Yet they sit in their Seats , gaping and yawning ( though very attentive formerly ) As if they had not slept the Night before ; or rather , as if they were weary of their present station , i. e. ( thought long e're they were in their own Meeting-house ; As I have seen Cows impatient , until they return to their Calves . Nestorius the Heretick , was called a Snake ; for this very Reason , because he lurk'd in Holes to do mischief secretly by his venom , and his sting . The Donatists also , were call'd Clancularii ; and the Valentinians were compar'd to Grashoppers : In that they sculk'd here and there , and hopp'd up and down to intoxicate Men , with their sly Inchantments ; and keep them from Imbracing the Truth , in the love of it . So it is with our whispering , transcendent Beau-Clerks ; let the Publick Minister ( if by Mr. Med's leave , that title may be allowed ) be never so Learned , and Pious : never so dextrous , at the Dividing , and Applying the Word of Truth ; yet when they meet with their Partizans , and Comrades in Separation , they will find out , or invent something concerning his Person or Doctrine ; that they will shake their heads , list up their eyes , bless themselves , and pity the poor wretch , before they part . It may be , they may allow him to have some unsanctify'd Wit , or prophane Learning : But not one scrap of Grace . He was never acquainted with the turnings and windings of the Spirit : A cold formalist ; one that may go to School to one of their Heavenly Teachers . Thus men lose their Judgment , cum res transit in Affectum ; when they are byass'd with the partiality of their own Passions . But quorsum haec ? Why all this do you think ? Why , Just as Absalom complain'd , That none were deputed by his Father to do Justice ; therefore he wish'd himself in the Saddle , in the Throne . O that I was King in Israel ! I would do every man Right . They would Preach like so many Seraphims , if they might ascend our Pulpits ; and turn us again out of our Houses . Therefore 't is almost as credible to me , That a Muffti will assist a Christian Patriarch ; That a Jesuite will help a Reformed Priest : a Lutheran go along with a Calvinist : Nay ! a Samaritan , a Jew ; James and Jambres , Moses : As the Leaders and Guides of House-Meetings , will help forward the peaceable , Regular , Soul-saving design , of such Ministers as are settled in their Provinces , and Charges by Law : And do conscionably conform to the just Commands of their Superiors . This is no wonder ; the old Serpent is a Serpent still . He is not Superannuated ; nor has he put off his destroying Policy : As , first to divide and break the Bond of Vnity ; And then , to crush the whole Community , by Piece meal . First , to tempt some to follow low Paul ; others Apollo : And then , to take them off from both . Neither Paul , nor Apollo ; not Jesus , but Barabbas . And thus , Those that make their boast of Religion , are most likely to dishonour God ; by being the chief Pioneers to Undermine it . CAP. VI. There is no Necessity of an Indulgence ; that there may be Preaching from House to House . THere is a Notion flies abroad , — That Ministers must Preach from house to house . And if the Publick Minister cannot spare so much time from his Studies ; why should others be hindred from so good a work ? You may guess from whose Quiver this Shaft comes , and whither it goes : who were the first Promoters of it ; and upon what Errand , it is set forth ; You know the Men , and the design of their Communication . Here is a narrow Isthmus , or Bridge to pass over ; on the one hand , we must not strangle the Embrio's of Religious Attempts ; or quench the sparks of an heavenly Zeal ; nor seek for subterfuges , either for our negligence , or idleness , in declining any Ministerial Duty . On the other , we must not make our selves more work , than ever God injoyns us : lest we should be either guilty of will-worship , in serving God according to our own Inventions : or bring such a burthen upon our Shoulders ; which neither we , nor our Fathers were able to bear . And so , by doing what is least of all requir'd ; we may omit what is more necessary . Now since those words in the Acts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are the foundation of this Assertion ; And they are look'd upon , but as Demi-Ministers , who do not go from house to house ( like a Company of Ale-tasters , or Eaves-Droppers ) to pry and search into all the Corners of their Neighbours houses ; I wish , that others understood the sense of those words ; and how they are render'd , by Learned Men , as well as you . Some say , they are to be understood , of the Bishops super-inspection , in his Visitation ; Others , that from house to house , is meant the a Vpper Rooms , or Chambers in the Temple , where the Christians met , for fear of the Jews , to Pray , Preach , and receive the Sacrament ; for the same St. Luke saith , — the Apostles were continually in the Temple , blessing and praising God. But that we may come nearer yet , to the Male-contented Brethren : who will be sure to Reproach , and Accuse us , before our People , for going wrong , If we do not tread in their steps ; we can tell them truly , that in some Sense , our Liturgy , and Canons , do both allow , and injoyn us to Preach from house to house . If any be Sick , we must visit them ; move them to Repentance for Sin : and upon their Repentance , Absolve them ; by virtue of that Authority , which Christ hath bequeathed to us . After Prayers with them , and for them , we stir them up to Acts of Charity , &c. that so they may with more comfort , commend their Souls into the hands of God. I hope there is no Conscionable Minister , but he lays hold of all Overtures , to preserve the Souls of his People , from the Jaws of Satan ; and Rowses up himself , to assist those that are in extremity of bodily weakness , or lye under the Scruples of a troubled mind . Thus we Preach from house to house . It is our business also to reconcile those that are at variance ; to confer with Recusants ; And when we have any good Call to any House or Company ; we endeavour to undeceive those that are seduc'd : To inform the Ignorant : And Reprove gainsayers . If this be to Preach in Season , and out of Season : or from house to house : we are ready to acknowledge it our Duty , and to take shame to our selves , if we come short of it . There are also , many other Cases of Conscience , which may Incidentally , and occasionally fall in ; wherein we are obliged ever in private , to give what Satisfaction we are able . As also to discourage , and keenly to check Scandalous Offenders : To Comfort those that are cast down : To answer pertinent Doubts , and necessary Questions , which may be proposed unto us . Suppose the Apostles did practise any other sort of private Preaching : yet , they have not left any Precept behind them , to bind us thereunto . And who dare say that we are bound in every thing they did , to follow their Example ? Considering , what they did , was in the first Plantation of the Gospel ; and in dayes of Persecution . Neither can it , with Reason be imagin'd , that in those dayes , they went into all Houses universally ; as into those of the Pharisees , Sadduces , &c. for then they had been Prodigal , in exposing their Lives ; neither had they leisure so to do , when every one had so large a Diocess , as several Countreys , and Kingdomes to preach in : and so short a time to stay in them . He that performs the former Offices faithfully ; besides publick preaching , and Catechising , ( if it be lawful to distinguish betwixt these two ) provided , he set off all , and adorne his Doctrine , with an Holy Life ; Christ will own him , as his Ambassadour : though , it may be these Capricio's will scarce set him with the Doggs of their Flocks . Our Saviour spake openly to the World ; He ever taught in the Synagogue and the Temple , whither the Jews Resorted . And in secret he said nothing . The Apostles also excused themselves , that they no where raised up the People . But where they could with safety , they Resorted to the Synagogue . The old Canons did not allow Clergy-men to be too frequently in Towns. Then they were accounted to be as much out of their Element , as to see a Fish upon the dry Land ; Facilè contemnitur clericus ; saies St. Jerome . That Clergy man will be soon despised . That makes himself , so cheap , and common , as to go to every Feast , and place where he is invited . If his lips preserve Knowledge , the People are to seek the Law at his Mouth . Christ taxes the People , that they would not come to him . Though , sometimes He was found of them that sought him not . He that teaches School , does not go to several Houses , where his Scholars dwell : but thinks he discharges his Duty , if he teach them , when they meet in the place appointed for them . If we should go to all Houses , and deal with the People there , in private ; how soon might we wound our Names ? and bring a Scandal upon our Persons ? Besides other Reproaches . This would too much resemble false Teachers : who had only a Form of Godliness , without the Power thereof , who crept into Houses , and led Captive silly Women . This Practice has been very serviceable , to such as have made it their Business , to set up for themselves ; and to make Parties in the Church . Great has been this Diana of the Independents , and other Sectaries . But , we have not so learned Christ . Wo be to us , if we preach not the Gospel publickly ; when we may . Such Assemblies are most for God's Honour : And Wo be to them , that attend not at the Posts of Wisdom's Temple , when there is no invincible Impediment to keep them back , and prefer Pest-Houses , before the Gates of Heaven . You know , who set up an Exercise of Prophecying among Ministers . This was very plausible in its time ; yet afterwards there was Cause to discontinue the same . And if this Preaching from House to House , has ever been useful to the Church of God ; there may be Reason enough now , to forbear the Practice of it ( since it is not of Divine Institution ) when so many speak in the Language of Ashdod , and under this Pretence , may easily Insinuate their Hetrodoxies , into the minds of weak , but Well-meaning People . Those that are so minded , may bring in damnable Heresies ; and countermine all our Labours , by this Jesuitical Stratagem : So that we shall weave Penelope's Webb . Besides ; some there are , who will have none of our Divinity . They will even thrust us out of their Doors ; others are poor , and must maintain themselves , and their Families , by a diligent following of their Callings . And no doubt , but they may serve God on the Week-days , as well in their honest and conscionable labours , as if they should every day hear a Sermon ; Therefore to tender our selves , to interrupt them in their Vocations , by our Preaching unto them in such a Land of light ; under the very Tropick of the Gospel , will either beget in them a Nauseating of God's Word ; or else it will be as unseasonable unto them , as Singing the Songs of Zion , to those that sit by the waters of Babylon . Every Master of a Family , is a Priest in his own house . And after we have done our Duty in the Church ; we must leave something for him to do at home ; otherwise ( it may be ) he may become a Drone ; and devolve his whole care upon us . At least , he will be slack , and sluggish , as to the Publick . He will not care to go to the Market , If others must Cater for him ; and bring his Meat to his own Doors . We our selves also , shall have but little time to study in , if we must be Domestick Chaplains , to every House within our Precincts . Our Breasts will quickly be dry , if we do not supply what is exhausted ; and give Attendance unto Reading ; as well as to Exhortation . There had need be as many Ministers , as there were Dii penates , among the Heathen : And the Doctrine of these Men , doth suppose the Lord's Vineyard so furnish'd with Labourers ; that there may be one allotted to every Tree . A Guardian Angel to every House . But there lurks a Serpent under these Verdant Leaves . They would set up Preaching from house to house ; either that there may be matter of ostentation , to glory in their singular diligence ; How often have we heard this from the Press ? And the Actors themselves have been the Trumpeters ! or else , there are some , who under this Umbrage , would sow Tares , in the furrows of our Field ; and give a vent to their own Singularities , and Discontents . May we ever give thanks unto God , in the great Congregation ! May Jerusalem be as a City that is at Vnity in it self ! and may the Tribes have liberty to go up thither to worship ; that so , Those evils , which the craft and subtilty of the Devil or Man worketh against us , may be brought to nought ; that we his Servants , being hurt by no Persecutions , may evermore give thanks in his Holy Church , through Jesus Christ our Lord. CAP. VII . A Toleration of all Religions , is not like to contribute to the welfare of the King himself . THe true glory of Princes ( said the Royal Martyr ) consists in advancing God's glory , in the maintenance of true Religion , and the Churches Good. And as it is a Prince's Glory , so it is his Safety and Security to Countenance the truth , and to discourage Error . When the People chose new Gods , we presently read , That war was in the Gate . By me ( said God ) do Kings Reign . And as they Reign , by his powerful Assignment : so they should Reign , for the glory of his Name , and the Comfort of his Houshold , the Church ; here they must be Nursing Fathers : the Guardians of his Spouse : And the Keepers of the first Table , which concerns Religion towards God ; as well as of the second , towards Men. Christ is no Polygamist . He has not a Wife in every Corner . Unity is an Essential mark of the true Church . It is a sign of the last times — to say , Loe ! Christ is here : or loe ! he is there . It argues no less , than proud Donatism , to say , the true Church is in this Conclave , or the other Town-Hall ; exclusively to other places . The Papists are not the only Usurpers , and Ingrossers in the World ; consining the Church , within the compass of the seven Hills : Every Sect is guilty of the same incroachment : And though some of these , are contrary one to the other ; yet every one will lay claim to some kind of Infallibility . They would be look'd upon , as the peculiar Darlings , and chosen People of God ; almost to the dispaleing and Reprobating all the rest . Now , It is the Honour of Magistrates , first , to discern what is the Catholick and Apostolick Faith ; and then to Shield and defend the same : lest , if they should suffer God to be Blasphem'd , by various , and contrary Modes of Worship ; they should not only , not shew themselves to be God's Vicegerents , and Defenders of the Faith ; but provoke his wrath against themselves , for the not keeping up the Mounds of his Vineyard ; I had almost said , for laying it wast . The breaking down the Hedge ; and the not maintaining it , is almost Tantamount . And the Hogs that root up the Garden , are not more Accessory to the defacing of it ; than those that let them in . Where God's Honour , and the Churches Peace and Unity , are not asserted ; There it will be interpreted little less , than taking counsel against the Lord , and his Anointed . Qui non vitat peccare , &c. And will any dare to run upon the thick Bosses of his Buckler ? There is a sad Text in the tenth of Hosea . The Princes of Juda were like to them , that remove the bound . That is , They neglected the Laws , which were as bounds in matters of Religion . Now it was a great Sin in the Law , — to remove the ancient Landmark . Therefore it follows in that Text — I will pour out my wrath upon them like water . Josiah , and Hezekiah ; Constantine , and Theodosius , have embalmed their Names to all Posterity . The former , by beating down Idolatrous Altars , and Groves . The latter , by encouraging the true Christian Religion , not only against its open Enemies the Heathen : But defending it too , against the Arrians , and other dangerous Hereticks , who endeavour'd , in the very bosom of the Church , to eat out the very Bowels of it . Those Churches have been most commended , which have been most Zealous for the Truth , against those that have oppos'd it . As , the Church of Ephesus — That she hated the Doctrine of the Nicolaitans . The Church of Thyatira was condemned ; because she suffered the woman Jezebel , who call'd her self a Prophetess , to teach , and seduce his Servants , to commit fornication ; that is , the impure Gnosticks . The Lord had also a quarrel with the Church of Pergamus , that she suffered them that held the Doctrine of Balaam . And if these things be blameable in Churches ; it cannot be for the Honour of the chiefest Magistrates ( who are the Supreme Governors of them ) to suffer Jews , and Gentiles ; Barbarians , and Scythians ; Parthians , Medes , and Elamites ; Papists , Arrians , Independents , Anabaptists , Quakers , to set open their Shops , and expose their Trinkets , in their Dominions : for though these look several ways ; yet they are mov'd and carried about , with one and the same Primum Mobile , or Spring of Confusion . Miserable are the People that are in such a Case . As once it was in Israel : when every one did that which seemed good in his own Eyes . It shew'd the Impotency of Julian , that when he saw , his Cruelty would not abate the Zeal of the Christians : He gave every one leave to follow his own Religion . This is not the Case of our Constantine : His Garments are not dy'd with the blood of his Subjects : nor are our Streets prophan'd , with the doleful cries of poor Orphans . But by mildness , clemency , and gentleness ; both he , and his Subordinate Officers , had made such a Conquest upon the hearts of the People ; that even by the Cords of love , they were drawn into an happy Harmony : except some few Obdurate Caitiffs ; who can only be melted , and softned by an hotter Element . But alas ! There comes an unlucky wind out of the wilderness , which on a suddain blasts all our Hopes : and throws all our Doors from off their Hinges . All the Bars of our Gates are broken . Come Foxes ! Come Leopards ! Here 's a free , and open passage ; we shall be an easie prey ; who will , may sport themselves in our gore ; and lay wast our pleasant Plants . Although our Laws , were almost asleep before this Hurricano came ; yet the very Image , and Picture of them , did fright away the Birds of Prey : The Woolf durst not Approach our Folds , so long as there was but the Resemblance of a Mastiffe-Dog : But now these Terriculamenta , these Scare-crows , being taken away , the Laws being fallen into a Swoon , I had almost said , the Laws being extinct ; the Frogs Croak up and down , in every corner . I hope they will never be so impudent and saucy , as those were in Pharaoh's days ; to hop , or dance their Hays in Kings Chambers . By this , you will easily see , that this Indulgence is not the way , to procure God's blessed favour upon Magistrates , and their Government ; nor does it tend to their safety : for though these Dissenters seem to be Innocent harmless Creatures ; without either Tushes , or Talons ; yet they have rooted and ayowed Principles in them , against the Grandeur and Majesty ( if not ) the very Being of Kings ; and though they fawn at present , and bless God , who hath put such a thing as this , into the heart of the King : and are ready to say , — They have a greater share in David , than we ; Yet , let but a warm gleam ripen them into Maturity : let their Fangs , and Sampson's - Locks grow out again , or let them be cross'd in their darling Dalilah ; by brideling them up from then beloved liberty , and then , will they not lift up their heels ? or Curse him to his Face ? Looking backward , in this Case will be looking forward : And History , will be down-right Prophecy . Pelle sub agninâ , latitat mens saepe lupina . You Remember , that when the late King Declar'd , That the Right ( according to Law ) was in him , to Arrah his Subjects for the Defence of his Person , and Government : And accordingly He did Commissionate many worthy Persons , to put the same in Execution ; that not one of these Dissenters would Comply with that Declaration . When also He Prohibited any to take the Covenant , by his Royal Proclamation ; Do you call to mind any one of these new Royalists , that did obey it ? But now there comes out a Declaration ( Mouth-meet ) which throws the Reins upon their own Necks ; and permits them ( like unbroken Colts ) to go whither they will : and now , who better Subjects than they ? What ? Not obey the King's Declaration ? It is their Duty . So that should the King rule by Edicts , as our Stories tell us His Predecessors have done , before the Reign of Henry the First , who began the Foundation of Parliaments ; these men are like to be his most sequacious , and obsequious Followers : Ready fixt ; to make him an Absolute , and Glorious Prince . Some , it may be , will be ready to add , Yes ; as they did his Father before him : For I much fear , That if it should please His Sacred Majesty , to set forth another Declaration , ( to try the temper of their Obedience ) to Reinforce the Laws , concerning Episcopacy , and the Liturgy ; that these Men would not then obey the same , for Conscience sake . It is strange to see , what queazy Stomachs these men have ; one Morsel , which is Cook'd to their Palats , they will swallow without chewing : And at another , which is every whit as wholsom ; they will sputter , as if it were Poison . Mr. Baxter himself has had Experience of this Inconstancy . If he call upon them to Confederate , and associate themselves in Private Meetings , they say , he is return'd to his first love , and his old Principles : But if he tell them of his receiving the Sacrament on his Knees , and call on them to stand up at the Hymns in the Common-Prayers ; then they say he is an Apostate . It may be , this Indulgence ( like a thick Gobbet ) may stop their mouths at present . The King may sleep securely for a time ; whil'st Jacob and Esau are struggling in the Womb ; whil'st York , and Lancaster are in Aequilibrio ; poised in an even Ballance : But alas ! this would be but a serene Calm before a Tempest : The drinking a Cup of Wine , before a Feverish Fit ; or a lightning before Death : for whoever , either by Power , or Policy , can get ground of his Fellows , and leave them in the Valley ; will be sure to shew their predominant Power , not only to their Competitors , but to the Government it self . It hath been a fallacy , which some have put upon themselves ; that pity and gentleness will indear , and oblige these Dissenters : But he that calls to mind , how dear one Prince has paid already , for his lenity to them ; may have a Clew , wherewith to extricate himself out of that Error ; and may also undeceive others . It is pity that Kindness ( as we say of fair Weather ) should do harm . But as Panthers are choak'd with Perfume ; so Mercy it self degenerates into Cruelty , and sometimes brings Ruine after it . St. Austin confesses , it was once his Judgment , That no Compulsion should be us'd in matters of Religion . Yet he lived to see his great mistake : For he found by Experience , that by punishing one Offender ; who was Refractory , and turbulent in his Diocess ; He did more good , than by all his wooing Orations . Such Libertines , are like Birds put into a Cage . They flutter at first ; but when they see themselves coop'd up , they 'l struggle no longer , to get into the open Air ; roosting quietly in their narrow Confinement . I have not wonder'd a little , to read some of their Books , wherein they complain Tragically of Prisons and Gaols . Three Persons are named , who have suffer'd in this kind , for their Disobedience , Mr. Calamy , Mr. Baxter , and Dr. Manton . But if we would go about to requite them with our Arithmetick , we could reckon for every one of them an Hundred , who were ( in the time of their Tyranny ) clap'd under Shipboard , or strarv'd . But what did those three men lose by their Imprisonment ? What Ignatius said of his Fetters ; He look'd upon every link , as made of precious Stones : So may these men glory , in their golden Chains . Some of them got more by a Weeks Imprisonment , than we get by Preaching a whole year ; so that a Gaol was as beneficial to them , as a Bishop's Palace ; and to Confine them , was to set a Fine upon the Heads of the Zealous Citizens . Those that know the Idiotism , or proper language of these times , can tell , that by doing of good works , is understood , Liberality to Dissenting Ministers . I condemn no man's Charity ; yet I should be loth to be an Object of theirs . Therefore , may our tranquillity be lengthened ; and the King's Throne Established in Righteousness ! by the due Execution of Laws ; which are both our Birthright , and Security ; lest we be constrained at last to beg in vain for that Indulgence , which they now Injoy . The neglect of a speedy Reforming , and effectual Suppressing of Errors , and Schisms , will both encourage , and increase them : for though at first they may seem like that Cloud in Scripture , of an hand breadth : yet by Seditious Spirits , they will soon be blown up into so large Dimensions , that they will darken the whole Heaven . It has been accounted a great oversight in Q. Elizabeth of Blessed Memory ; that she gave too much liberty to Foreign Divines , to Preach in London , and other places , until they had leaven'd the minds of her Subjects , with prejudice against her own Government ; and had almost introduc'd the Platform of Calvin into the room of it . The smell of those mistaken flames of Charity are upon us , until this day . So many Iliads of mischief are contained in the little compass of an unseasonable Connivence . It does not only Ruin Churches , but Princes too . As Impunity is the Mother of Impiety towards God : So , tolerated Libertines , will quickly prophane the Hallowed Di●dems of Kings . — They are all hot as an Oven , and have devoured their Judges : All their Kings are fallen , Hosea 7. 7. Habent hoc Proprium Calvinistae , ut statum , in quem irrepserunt , evertant : neque antè ipsi Conquiescant , quàm rerum potiuntur . These men nibble already , at the very root of the Royal Cedar , By telling the King's Subjects in Print , — That they are not oblig'd in Conscience to obey Magistrates , and their Laws . An ill requital sure for the King 's gracious Indulgence . What ? Do you thus requite the King ? O Ingrateful and unkind ! If Conscience be once debauch'd , with such Principles as these ; the Throne will lose its principal Pillar ; and the King will find himself weakened , by these treacherous Priests , and undermining Popelings , who go about to Absolve his People from the very Ligaments , and Sinews of their Obedience , which is never more genuine , generous , and lasting . than when it is for Conscience sake . This is all one , as to tell the King to his face , that it is his safest course to guard himself with the Power of Arms : For if ever he be so unhappy , as to take a measure of their Consciences , they will make no more scruple to Dethrone him , than they did to Depose his Father . Men without Conscience , are like Mastiff-Dogs , when they grow mad ; or Lions ( which have been tamed ) when they recover their natural fierceness : They shake off all awe to their Masters , and Keepers ; neither will they boggle at taring them into Pieces . How turbulent these Men are , when they are let loose , may easily be gather'd from some few smattering Dissenters , of this kind , in our own Parishes ; who are errant Firebrands , where they live . There is not a Difference betwixt Neighbours , but they are at one end of it ; blowing up and inflaming Contentions , by their Whispers and Nods ; and by their Pragmatical Intruding into other Mens matters : As if they were injur'd , if they are not look'd upon ; as the only Competent Judges , and Umpires of all Contests ; where any place is bless'd ; with sound peace , and quietness ; there these Men are un-elemented : They starve , and pine away ; unless they can make , what they do not find . And since one or two of these Innovators , are so pregnant with quarrels , in our narrow Precincts ; what Earthquakes ? what a Conflagration ? will these vapours , these sparks raise ? when they are encourag'd to Conglomerate , and to Unite their Forces , in the Bowels of a Church or Kingdom . There is a Tradition of some Parliament-men ; when it was disputed , whether Priests should Marry . They cry'd out , yes ! by all means . It was better they should have Wives of their own ; than be too busie ( as they had been ) with other Mens . So , It were better , these Dissenting Brethren had Diocesses of their own ; than that they should be such busie Incendiaries , in other Mens Bishopricks . If they say , Nolumus Episcopare ; It is , because they desire to be Archbishops ; I had almost said Popes , and Overseers of the whole Church . CAP. VIII . A Toleration does not tend to the Happiness of the Kingdom . HE that has time to Ransack Stories , will find how fatal , small , and inconsiderable Meetings have been , to the downfall of States , and Kingdoms : either in letting in a Foreign , and professed Enemy ; as it was in that Conventicle met together in the Trojan Horse : or by mastering , and bringing under the Governours of them , by devillish Contrivances . Who knows not ? that the Gunpowder-Treason was hatch'd in a Conventicle ? And that Holy League in France derives its Pedigree from the same Original . Therefore to prevent such Assemblies , our wise and jealous Conqueror , caus'd the Corfeu bell to be rung ; which was to give warning , to break up all Meetings , by the covering of the Fire , and putting out of Candles . I know it will be said , These Meetings were upon a Civil Account , to contrive Plots and Designs against the State , and such are unlawful still : But these Meetings now , are for the Worship of God , in a way of Religion . Now this is a distinction without a difference . The members of it are Co-incident , against the Rules of Logick . For there are seldom any Meetings upon pretence of Religion ( except in times of Persecution ) but they degenerate at last into Shops of Sedition : That which is cry'd up at first for the exercise of pure Religion , will at last send forth the dreggs of State-Confusion . Let us alone , say they , to serve our God ; we desire no more . This is the Voice of Jacob : but e're long , you shall see the Hands of Esau , red , and bloody . When Mr. N. ( like another Cataline ) began to Associate his Friends together , in a Religious Meeting . ( if it be not a Barbarism , to call Hell it self by so excellent a Name ) some diligent Observers will tell you , that it was not long after , but Swords were drawn in this Kingdom , in an unnatural War ; when vapours begin together and to Cnndense into a cloud , though but a little one , it portends a Storm : It may be , it may end in Thunder and Lightning . And you well know who it was ( in the Wane of Rebellion , and in the declining days of Usurpation ) that gathered a Church out of the Officers of the Army : And this Comet did presage the downfal of that Pageant , who was acting his Part , and Personating a little Infant King , upon a Royal Stage ; or rather , he had drawn the Curtain , enter'd the Scene , and e're he had made his Legs , and pass'd his Complements ( like a Meteor , or Jack-a-Lent ) he disappears , and vanishes . It was but just ; that as that Bloody Tragedy began , so it should end in a Conventicle . Sir ! If you have time , to resolve into their first Principles , The Sicilian Vespers , and the Insurrection of John of Leyden . I say , If you trace them back to the Spring head , from whence they flow'd : you shall find them all hatch'd in Conventicles , gather'd upon pretence of Religion . So that , when I consider this present Indulgence , I have great hopes , that our wise and gracious Sovereign , by the Relaxing of the Laws for a time ; and by the Confusions , that follow thereupon ; do's but make it appear , by a visible demonstration , how necessary it is to hold a straiter Rain in the Government of the Church for the future ; As the Lacedemonians suffer'd their Servants to be Drunk , that their Children might see the Ugliness of that Excess : And the Persians ( after the Death of their Kings ) suffer'd a perfect Anarchy for five days ; that this confused Interregnum might make the People more in love with Government afterwards . It is the great Policy of that Circumcised Infidel , the Grand Signior , that he by the greatest Circumspection , keeps out any such Indulgence out of his Empire ; nor will he suffer this Sinon to come within his Walls : whereby he do's not only preserve what he has gotten , but do's still inlarge his Territories . Therefore , he will not suffer his Religion to be blended with any ( though of the Persians ) how near soever it may be to his own . The Romanists too , by their Inquisition , begin to be like those Mahumetans . The Children of this world , are wise in their Generation , to maintain their Notorious Errors : How much more should we be wise in guarding the Truth ? But if what has been said , will not inforce the veracity of the Thesis — That a Vniversal Indulgence , do's not tend to the Happiness of the Kingdom , cast your eyes abroad , into other Nations . Poland , and Holland . It is too far to send you to Jerusalem , for a miserable President of Religious Madness . These nearer home , have been branded for harbouring all Religions . So that it has been a Proverb — If any man has lost his Religion , He may find it in Craconia , or Amsterdam . And have not these People been visited for this ? You have heard of the sad Alarm against Poland . The Lion is roused out of his Thicket , the Destroyer is on his way . Nay ! He has made a bloody Progress . Be wise now therefore , O ye Kings ; Be careful to compose your quarrels , and keep Schism out of your Territories , O ye Judges of the Christian part of the World ! And as the Turk is the Rod of God's anger against the one ; so are the French against the other : Who can tell , but that their Miscellaneous Hotchpotch of Religion , to the dishonour of their Maker , has pull'd down these signal Judgments upon their Heads ? I know , some will point at another Cause of these Miseries ; and that is Rebellion . I will not contend with them ; nor have they any reason to dissent from me : If they consider , that Schism , and variety of Religion , is either the Mother , or the Daughter of Rebellion . When Princes have a mind to take their Ease , and their Pleasure ; and that they may do so the better , they give their Subjects leave to do so too , by doing what they list ; they do but set them a work to gather sticks , to set their Palaces in a flame . There is not much difference , whether we Blaspheme God in our own Persons ; or suffer others to do it , when we have Power to hinder it . Those that worshipped the true God , and permitted Idolatry , are said in Scripture , not to fear God , or serve him at all . When an House and Kingdom are divided against themselves , they cannot stand . And are there any Divisions so bitter ? and so destructive ? as those that arise from Religion . Therefore as it was with the Image in Daniel's Vision , it moultred down , and shattered apieces ; because it was part of Gold ; part of Brass , part of Iron , and part of Clay : So , that Church must needs come tumbling down , which is part for Christ , and part for Belial . The farther we go from Unity , the nearer we come , either to Nullity , or Desolation . And therefore the Philosopher thought the Heavenly Bodies to be incorruptible , and eternal à parte post ; because they were a pure Quintessence , free from the dreggs of mixture ; and such contrary qualities , which incline other Bodies to Corruption . If there be any thing will make a Kingdom Immortal , and keep it from a Palsey of shaking Tumults , it is a Uniform Harmony in Religion ; which is the very Vital Spirits , and Soul of the State. That good man , Mr. Ball , has left it upon Record , where there is a voluntary separation , from the Lords Table , and Prayers of the Congregation , there is a willing Excommunicating our selves from the visible tokens of the Lord's presence . Now , one of your young Sophisters , will easily Infer . If in God's presence there is fulness of Joy : where this is withdrawn from any Nation , there must needs be the fullness of misery . As Darkness follows , upon the Removal of the Sun-Beams . Some will say , — This Toleration will Advance the Trade , and Interest of the Nation . Sir ! I heartily wish for the prosperity , and Wealth of my Country . May our Corn , and Wine ; our Wool , and Flax Increase ! And may our Merchants become Nobles , like those of Tyrus ! India mittat Ebur ! Mittant sua thura Sabaei . Yet those Riches will bring a Curse , a Fire-coal along with them ; which are gotten with the loss of Piety , and Holiness . What Advantage will it be , to be rich in the World , and poor towards God ? To have a fat Carkass ; but a Meagre , and lean Soul ? To defend the Out-works , and lose the main Fort ? To get Mammon , and to part with Religion ? CAP. IX . A Vniversal Indulgence is most likely to end in Popery , or Atheism . NOw we are come to the Mare Mortuum ; whither all these Rivulets , and multiplicity of Religions , are by their several winding , bending their Course ; either they will carry us beyond the River Tyber ; from whence we have been brought by a good hand of Providence , under the Conduct of Pious Princes . They will Reduce , and bring us back to the Roman yoke : Immerse us in this Lerna of Vncatholick Innovations , and Superstitious Inventions of Popish will-worship . As the just scandal , which Luther took at Popish Indulgences , brought him off from that Church : So , this Indulgence now on foot ; if not timely controul'd , is likely to decoy many into the Church of Rome again : Or else they will bring us into a cursed Indifferency , whether we have any Religion at all : Methinks I see the Atheist , and the Papist holding out their necks , and gapeing for a prey : As if they would swallow up our Reformed Religion , at one Morsel . And were it not that there are many faithful Daniels in the Land , who pray'd the King formerly into his Throne ; and now are wrestling with Heaven in his , and our behalf : I should much fear , that our whole Land , would become a great Cage for these unclean Birds ; and that these Dragons would devour the woman , and her Child ; and Adulterate , or quite overturn all the true Worship of God , in the midst of us . I know the Devoto's of our Age will startle at this : What ? They open the Floodgates to let in Atheism ? who stand up so much for Godliness : or , Are they like to bring in Popery ? who have lifted up their Hands , and Covenanted against it . True : But did not Peter Vow and swear as heartily as they , That He would not deny his Master ? yet our Saviour saw what was in his heart . Did not they Covenant too , to preserve the late King in his Person , and Honour ? But they never intended to make it good ; nor to move a Hand or a Tongue in his behalf . Did not Hazael seem to abhor the ripping up of Women with Child ? yet you know what follow'd . If Orpah will forsake Naomi ; She will return to her People , and to her God. And if these Dissenters will renounce our Reformed Church , and lay their loins upon it , to break it into Shivers ; they will at last ( when they have wearied themselves in their own Mills ) endeavour to fix the Plants of their Feet upon some Ararat , or other . Sure , they will desire to live and dye in some Church ; or in a Communion , among some People , professing some Religion ; with Balaam , They will desire to dye the death of the Righteous . Otherwise they must declare , as too many do already , ( I will not say thorow their means ) that they are a People without God in the world . What Musick ? What Triumphs are we preparing for new Rome ? how can we gratifie the Pseudo-Catholicks more , than by pulling down the Pale of our English Church ? It is this , which stands in their way . Take this Rampart down , and the Pope will hope to recover his old Revenues ; which have formerly exceeded those of the Crown : The Priests and Jesuits will be contriving to set up Mass in our Churches , and to domineer in our Pulpits . And some Bonners ( it may be ) if we cannot out-run their Rage , will be thinking of making Bonfires again with our Bodies ; our Dissenters , all this while , are like Gallio — They care not for these things . They go on with a Munsterfury , in their separate Meetings ; pulling and rending the very Bowels of their Mother asunder ; As if ( like Nero ) they could never be sufficiently reveng'd of Her that gave them life , and dandled them on her Knees . I know , they will wipe their mouths , and deny the Conclusion ; though they lay down the Premisses . They will not see what Confusion they are bringing in upon us . Although it is as easie to be discern'd ( without a Spirit of Prophecy ) upon their proceedings ; as it is to discover a Lunary Eclipse , upon the foresight of the Interposition of the Earth , betwixt the Sun , and the Moon . It may be ; when with Sampson , they have pull'd down our Gates , and Pillars ; and lye scrawling together with us , in the rubbish ; they may then whisper us in our Ears , — We never thought , that this would have been the effect of our Schismatical , dividing Principles and Practices . At present they bear themselves up , against all hazards ; and disbelieve all plain Predictions ; as if they should still enjoy Peace , and Prosperity ; though they walk in the ways of their hearts , and in the sight of their own eyes ; because their followers are so many : There are such swarms of Dissenters in all places , enough to out-face all the Power of Rome . It is true : They grow into vast numbers , in most places : But Xerxes , and the King of Assyria were not therefore Victorious , because their Armies were very numerous : Mazzanello , and John of Leyden , were mere Squibs , and Pop-Guns ; though attended with an innumerable Rout of followers . So these Dissenters , not marching under the Banner of God's Church , will find themselves to be like a Land-flood . They may roar and swell for a time ; and like those Locusts in the Revelation , they may have Power to do hurt for some Months ; but they will soon shrink within their Banks , and become a contemptible Adversary to those that are wedg'd , and united into one Body ; and with Marius , do always march in rank and file . Those Veterans of Rome , have espied their nakedness ; how that they are a loose multitude ; not cemented together with any Principles ; and therefore will soon be scatter'd like a Flock of Sheep , when their Eagles come once amongst them . Hence it is , that most of them use that liberty , which is afforded to them , calmly and ( to give them their due ) modestly : when our Furioso's do even run themselves out of breath ; until they lose their way , and themselves : For they know , that by keeping their Stations , and standing their ground , they shall break all the proud waves of their giddy Opponents , and quench their wildfire . These deluded wretches are going so fast towards Rome ; that Rome may save her self the labour of moving one foot towards them . The time was ; these Men were full of Jealousies , and Fears . They dreaded a Pope in every bush . They were afraid , where no fear was , but now they are fool-hardy , and rush into the Pope's Conclave , without either fear or wit. Sir ! I must now pause a little ; and fetch my breath very deep . My heart has been sad and heavy , as lead , all the time I have been writing unto you . But now , my Spirits have such a damp upon them , that I can scarce form another Letter . It was my great Joy — to see the face of a Church to Return , together with the King. And though I had but little to leave behind me ; yet it was my Comfort , that my Posterity was like to Inherit a pure Religion , in the best Church of the World. This was the richest Portion , I had to Bequeath unto my surviving Family . But when I come now to look about me , there is such a Change , so many Vndutiful Daughters sprung up , that are ready to pull out the Eyes of their Mother . The poor wafaring Church is fluctuating betwixt wind and water ; and struggling for life ; and the Ravens are ready to devour her . So that I cannot promise my self the Injoyment of that happiness , which once I hoped to transmit to those that were to come after . These pensive and melancholy thoughts and fears , are very much inhanc't , when I consider the Confusions of Holland : A place much fam'd for Integrity of Religion , and a Sanctuary for the Distressed ; yet the Inhabitants hereof , have so long encourag'd all Religions , until at last , they have scarce any at all . Profit is become their Godliness ; and Gain is their Idol . And because they did not receive the love of the Truth ; but prostituted this Virgin to be adulterated by every Sect ; God first gave them over to strong Delusions ; and then made them a prey to the teeth of their Enemies . So that , what Religion is like to be Predominant ; or whether any at all , Time only will shew . It is observ'd , that before the late Rebellion in Ireland ; there was an Indulgence of Religion ; at least , by way of Connivence . The Priests and Jesuits had liberty , without controul , to exercise their Religion : and presently after , we heard the Tragical News , that no fewer than an Hundred and fifty Thousand were murder'd . The Present State of Ireland , p. 134 , 135 , &c. When Julian went about to bring in Heathenism , he first scoffed at the Christians in general : And then he derided the Priests and Preachers amongst them , as a Company of Dotards , and such as taught the People Old Womens Fables . He well knew , that the slighting of the Priesthood , and bringing it into contempt ; by levelling and laying it common with the Laity ; was the most Compendious way , to overturn all Religion . Never were there a People so destitute of Reason , but they owned some God ; And then it followed of course , that some Priests were to be maintain'd , to assist the People in the Service of that God. And it has been the special Honour of Kings , to defend and countenance these in their work . One that was much vers'd in the Antiquities of the Jews ; tells us , That whil'st Solomon was ascending those six Steps , which led to his Throne ; the Herauld cry'd aloud , — Meddle not with the Priests Office. How things go with us , in this kind I need not tell you . If we have been accessary to this contempt , which is cast upon us by our Idleness , Pride , Earthliness , may we Reform , or else , may we be cast forth as Salt ; which has lost its savour , and let better be put into our places , that so the Church may not suffer for our sakes . I know your Sentiments do jump with this Prayer ; for you have often said , — That no men do more resemble the Prince of Darkness , than debauch'd , and unworthy Clergy-men . Yet I think it is a Problem , which will puzzle you to tell , which are most dangerous to the Church . Those that stand up for Loyalty to the King , and Regularity in the Church , yet stain both , by their loose and irregular lives ; or those that transform themselves into so many Angels of light : Cry up Religion and Purity of Worship ; yet affront and wound the Church by their Spiritual Pride , and stubbornness , in not yielding to her just Commands . When St. Paul wrote to Timothy , to flee youthful Lusts ; it is thought , he did not mean those of the lower , and sensual Appetite as Drunkenness , Uncleanness , &c. for he was call'd upon to Drink some Wine , but wantoness in the understanding : Pragmatical , and Hot-headed Courses . How happy would it be , If there were a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : If all Members out of Joint , those and these were rightly set , and rectified ? If all the Ministers of the Gospel , did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , make strait steps , without declining to prophane looseness on the one hand ; or factious unpeaceableness on the other . Then we might hope to see our Church to flourish like the Garden of Eden ; when such Cherubims shall be the Keepers of it . Then we need not fear ( Auspice Christo , Auspice Carolo ) that either Atheists , or Papists shall lay it wast . But it is time to check my sliding Pen ; when I have first begg'd your Pardon , for my interrupting your more weighty Studies with so Prolix , and tedious a Discourse . You may well guess by the bulk of it , that it comes out of the Countrey ; for we are so accustomed to beat our plate thin ; by dilating , mincing , and inlarging our Sermons , that they may suit with the Capacity of our People ; that we forget our Laconick strain , to say much in a little ; even when we write to our betters . I look not for a Requital from you , in length . If at your leisure , you vouchsafe me some few Lines by way of Return ( provided you do not chide me for my Countrey Rudeness ) it will be very comfortable in these days of Desolation : And nothing can be more welcom , in this Solitude of a Country Retirement , To him that is Ambitious to be Your Devoted Friend and Servant . Aut transeamus ad illa instituta , si potiora sint : aut nova Cupientibus auferatur dux , & Author . Vt imperium evertant , Libertatem praeferunt : si perverterint ; libertatem ipsam aggredientur . Tacitus . I infer this Conclusion , in despight of all black Devils , and white Devils ; Hereticks , and Hypocrits ; That the Reformed , and Conformed Protestants , in the Church of England , do justly Condemn both Papists and Puritans , as Upstarts , and Novelists ; in removing the most ancient Bounds of our Forefathers . Concerning Schismaticks , and Separatists ; they be worthily sirnamed Novelists . For their Platform of Government , is a new Device which no Fathers ever witnessed ; no Councels ever favoured , no Church ever followed ; until within these few years , it was unhappily dug out of the Alps. Therefore they that forsake the Church of England , to Suck the Breasts of Rome , or Amsterdam , may cry with Naomi , — I went out full , but the Lord hath caused me to Return empty . Dr. Boys in his Remains , p. 152 , 153. 166 , 167. Nulla periculosiora vitia , quàm quae virtutem imitantur : Nam praeterquam quod bonis etiam lubricus in ea lapsus est , nulla difficilius corriguntur , propterea quòd vulgus imperitum , Religionem violari credit , dum istiusmodi Reprehenduntur . Reclamet ilico mundus , & oblatrent clamosi quidam Concionatores , qui ista libenter intus Canunt ; non ad Christum , sed ad suum compendium respicientes . Erasmus Enchirid. p. 101. Eccles . 8. 11. Because Sentence against an evil act is not executed speedily ; therefore the heart of the Sons of men is fully set in them to do evil . If any Presbyter set light by his Bishop , and set up Separate Meetings , He shall be depos'd ; and the People Communicating , shall be excommunicated . Apostol . Can. 31. Conc. Antioch . Can. 5. The same is affirm'd by the Synod of Illibeus , and Counc . of Gangra . A LETTER To a MINISTER in LONDON , From a MINISTER in the COUNTREY ▪ Good Brother ! I Want such a Friend as your Self , in these Times ; into whose Bosom I might empty and impart my Pensive Thoughts ; and so give ease to my Troubled Mind : And also enjoy the Balsom of your Counsel , for the healing of my wounded Spirit . My Ears are not only grated upon , and fill'd with the Din of a Discontented World : but my very Heart throbs , and Palpitates in my Breast , when I consider the Divisions of our Reuben . It is not long since we sang the Songs of Zion : our Mouths were fill'd with Laughter , and our Hearts with Joy : when after a long , and wearisom Night ; the Sun brake forth in our Hemisphere , and cheer'd our Drooping Spirits : Our Rightful Prince , came leaping over all the Mountains , that were in his way . And under the shadow of this Cedar ▪ we have sate safe and quiet ever since . That which sweeten'd the Mercy , was this ; It was bestow'd by way of Answer to our Prayers : After many frustraneous Contrivances , Combinations ; and Attempts of our own . We gave Heaven no Rest , either day , or night ; until He , by whom Kings Reign ; gave us our Rulers as at the first , and our Governors as in Ancient days . But as if ( with Aaron and Hur ) we had let down our hands ; and intermitted those Devotions which must Contribute to the continuing , and preserving of Mercies , as well as Influence the procuring of them ; we are again surrounded with Affrightments . The Clouds gather , and the shadows are stretching themselves over us ; as if there were a Storm ; and another Eclipse of the Sun approaching . The Archers are fitting their Arrows in their Quivers ; Nay ! upon their Strings ; as if they had some Game in view ; some signal Mark to aim at : Neither great , nor small ; but the King of Israel . All this while we stand amaz'd , and cannot tell out of what Coast this Storm may arise ; or from whence this showre of Artillery may assault us : Like men devoted to fall a Sacrifice ; yet we know not whose hands may be imbrued in our Blood. All Parties are lowing after their Calves ; and are ready to Gore those that meddle with them , or stand in their way . Of old , we read but of two in all Israel : But now Calves have gender'd , and brought forth a numerous Generation . There 's scarce a great Town , where there are not whole Droves and Herds of them . They leap , and Sport , and take their Pastime ( like Leviathan in the Waters ) without Controul . None so fierce that dare stir them up ; who is able to stand before them ? They esteem Iron as Straw , and Brass as rotten Wood : Darts are counted as stubble ; they laugh at the shaking of a Spear . At their first appearing in the World , their Pens were at a considerable distance one from the other : Dan , and Bethel ; but now they couch so near together , that they are almost Contiguous . And as Herrings when they meet in Sholes ; they do not only threaten , but indanger the tallest Ships ; so the Adorers of these Calves , combining together ; and swelling into a Prodigious Bulk ; do even threaten the downfal of Church and State ; though rooted in Adamant : Joab himself would be confounded ; if he were to Number these People . You see how Sparks neglected may grow into a Flame , and a Flame not extinguish'd in time , may become a Conflagration . Then it will be too late to say , — We thought Calves had been so far from having Horns — that they had been harmless and innocent Creatures , so that Children may even play upon the holes of these Asps . The Lacedaemonians in their Common-wealth , and the Chineses to this day , will not permit Strangers to continue in their Cities above three Days ; lest their People should learn any Manners , or Customs which might Adulterate , or Subvert those of their own growth . It is Death among the Turks to do any thing openly ; whereby the Religion Professed among them , may seem to be slighted or contradicted . And Porcius Cato told the Romans in a set Speech — How careful their Ancestors had been ; that no external Rites of Worship ; or Sacrifices of other Countries should creep in ; and incroach upon their City . This made it , and them so formidable unto their Enemies . It may be hereafter scann'd by Sober Politicians — whether Mercury , or Prudence was the Ascendant in this Nation , when Thistles , and Nettles were suffer'd to multiply , and grow to that height — that they threaten all the Flowers in the Garden : either to choak or over top them . The poor Husbandman weeds out the Tares and Darnel out of his Field , lest they should rob his Corn of that Sap which should feed it ; or twist about it with Mortal imbraces ; until they humble , and level it with the Earth : Who would nourish a Viper in his Bosom , until he come to that strength and vigour , that 't is able to sting him to the very heart ? Governors , even of private Societies , and Houses , are commonly jealous of any Incroachments ; that may undermine their Power , or confront their Authority . Now he is an errant Stranger in our Israel , that sees not how several Parties swell & increase every day ; and all Combine against the Powers that are . Where one Man speaks the Language of Canaan : what savours of Loyalty and Obedience to his Prince : what tends to the Peace and welfare of the Church . There 's twenty speak the Dialect of Ashdod ; what smells of Nitre and Sulphur , Discontent , and Confusion . And what they do not express in Articulate Sounds ; they make out in Nods , and Whispers . A naughty Man winketh with his Eyes , and speaketh with his Feet . Some think the Blow we fear , will come from Rome . And indeed that City was founded in Blood : Her very Walls were cemented with the same . And since it became Christian ; how have the Streets thereof been fill'd with Blood , from one end to the other , in the several Persecutions ? Jerusalem it self , in the days of Titus , can scarce Parallel those Tragoedies . Nay ! Since the Roman Eagle , has given place to the Cross : And the Bishop has supplanted the Emperor : How easie would it be in each Countrey , where the Pope's Horse has set his foot , to find out whole streams of Blood ? This Beast has still the same Instruments of Cruelty ; though she hide them ( as the Viper her Teeth ) yet when any Game is started , that is fit for her prey , then her fangs do appear . Blood is as natural to this Woman , as 't is to a young Lion , or a young Eagle ; She loves to dabble in gore ; until , as St. John says , — she be drunk with the blood of Saints and Martyrs . Yet who can conceive that any should be so fond of Slavery , as to return into this Babylon ? so Ambitious to hold the Pope's Stirrup ; and lay his Neck under his insulting feet ; that he should be accessary to promote his own Bondage ? to bring his Person , — Conscience , — and Estate under the Harrows of this Usurping Tyrant ? to make the Land of his Nativity , Tributary to a foreign Power ; by becoming ( as Egypt once was ) the Granary of Rome ? Others fear a Storm from France . The Clouds gather that way : But maugre all the Pride and Power of that growing Monarchy , we may be safe under the Protection of the Almighty , and the Conduct of our National Prince ; if we were as a City that is at Unity in it self : more Zealous in the Service of that God , who dwells on high , and laugh's those to scorn — that think to trample on their Neighbours , by virtue of their own brawny flesh ; without any Commission from himself ; and to lead into Captivity those that desire to be quiet in their own Land. If ever we fall by a foreign Enemy ; we shall be accessary to our own Ruin : either betraying our selves by our own Sins ; and so forfeiting God's blessed Providence , which has been so long a wall about us : or by some Persidious Sinons among our selves — that shall open our Gates to our open Adversaries . If we could Reduce and Unite our roving and distracted Affections into one Point : gather our selves into a Rundle , as the Spanish Fleet did their greatest Danger , in the days of Q. Elizabeth . If like Sheep ( when affrighted with Dogs ) we could rally into one Body ; we might be impregnable in our own Island ; If the Stars in their course , or God himself did not fight against us . But alas ! we are so shatter'd , and look such several ways : As if we were contriving how to sink , with the least trouble to our Assailants ; and give them an easie and cheap Victory ; we have almost as many Parties , as Men : And each Party stands on Tiptoes , waiting for the Destruction of the rest . Alas poor England ! What evil Spirit is come abroad , and crumbled thee into so many shivers ? What Stars did then prevail , when thou becamest the By-word of other Nations , who wast the Glory of all Lands ? The Battails of Cressy and Agencourt , are not yet forgotten in Story . And shall our Sins so bow down our Backs , that we must fear those whom we have Conquered ? Shall we now so unravel our Cord by our Intestine Divisions , that they may be easily broken apart ; which were inviolable whil'st twisted together ? This is to bring swift Destruction upon our selves , without yielding any glory to those that shall spoil us . Where was the Kites renown , that soop'd away the Frog and the Mouse , whil'st they were contending and aiming at each others Ruine ? whilst their eyes were so blood-shotten with Spite , that they never attended the Motions of their Common Enemy . Those fowl that are tame , do even dread the Shadows of Birds of prey , by the instinct of Nature , though they hover in the Air at a great distance from them . And shall not we have so much Prudence , as to reunite our selves , now our Enemies are not only hovering , but ready to fall directly upon our heads ? Hannibal is even at our very Gates , Titus is casting up his Trenches ; and we ( like those Zealots in Jerusalem ) are pulling each other by the Throat . Was there ever Madness like this Madness ? O for the Harp of David ! to allay this rage , and to charm down these Furies . O that some Rays from the face of God , might shine upon us ! That these Clouds might be dispell'd ; and our Fears prevented ! If that Grace which brings Salvation , did once arise in our hearts ; by reducing us to the same Point , where we first parted ; That is , the door of the Sanctuary : by teaching us to worship the same God , in his own way ; there might yet be hopes in our . Israel concerning this : we might all speak the Language of Canaan again , and become a terror to our Enemies . The Lord is terrible in the behalf of his People , by sending Hornets among their Adversaries , when they are gather'd together in the holy Place of his Zion . T. Quintius said , the Snail was safe in her shell ; so might we be in the Sanctuary . You see 't is hard to live in a Countrey-Cell ; and not gather some Melancholly Air. Yet 't is for a Consolation , that I have both liberty and leisure , to breath out the same to my God in Devotions , and to give a vent to it ; by transmitting the Eccho thereof to your self . I wish these Lines may find you free , from all Incumbrances of Sadness : that no such ghastly Objects may perplex or disturb your Recesses . And lest I should be guilty of pouring Water into your Wine ; I will shake off my Hermits Pall ; and dazle you with a more taking Dress . My Gratulation shall requite you , for my former Complaints ; and I will both encourage you , and my self with what follows . The Truth is , not only common Fame , but my own secret Thoughts have suggested to me an equal fear from your London , to that from Rome and France : For I am old enough to remember , what Commotions arose from that place about Forty years ago . The King of blessed Memory , was affronted in the Streets : All loyal Members of Parliament , and Conscionable Subjects , were aw'd with the dreggs of the People . Judgment was turn'd backward ; those gave the Law , that did violate it most , and deserv'd to be made Examples by it . Seditious Pamphlets and Insolent Petitions , flew abroad like Granado's ; and he that durst give a check to this Torrent , was sure to be over-whelmed ; and to perish in this Gain-saying of Core , Wo be to Righteous Lot , if found in the midst of these Sodomites . Wo be to St. Paul himself , if he stood in the way of Demetrius , and his Crew . No man fit to describe these Confusions , but he that wears Buskins : has a Vein of writing Tragedies ; and can set forth the Plague of Athens in its own direful Colours . I once thought , I should have dy'd St. Steven's Death , only for Preaching on the Fifth Commandment . When I look back and consider what Tails these Comets drew after them ; I am like one that goes upon a narrow Bridge over a deep River . My head and my heart tremble and pant ; and I can scarce believe my own Happiness , that I have escaped the roaring of these Waters , for so the Sacred Writ calls a tumultuous Multitude : Methinks I am only in a Dream , and I sometimes seem to see the Mountains smoaking ; and Firebrands coming out of Pulpits , to increase the Flame . Young Men , that were sent by their Friends to be disciplin'd and train'd up in honest Callings , were debauch'd in their Duties to their Superiours , and inchanted with Sheba's Trumpet ; As if it were not enough to Poison one Generation . Sir ! It is not long since we were affrighted in the Countrey ; as if the like times were Revolving upon us . As if your London were catching again the same Wildfire ; and like Aetna , were breaking forth into another Conflagration . Every man we met , talk'd of little else , but the rising of the City : Such especially , as are given unto Change ; and have the Leprosie of Sedition , and Schism running upon them ; that think to get that in a Scramble , which they can never attain by their own Merits . These shak'd their Heads ; made ghastly Faces — as if another Dooms-day of Insurrections were coming upon us ; and the fatal Period of our Tranquillity was approaching . This Alarm did so far amaze me ; that I dreaded the Fire , that had scorch'd me . I wrote Letter after Letter to my Son , an Apprentice there — to Charge and Command him , by virtue of my Paternal Authority — not to enter into their Secrets : or Conspire with those Catalines that desire to disturb our Peace , or oppose our Government . It is better we should all suffer ; than Carve out our Fortunes , and divert suppos'd Calamities , by lifting up an hand against the Lord 's Anointed . God commonly turns the Projects of Achitophels into Folly : for though precipitate actions are pleasing in their beginning ; yet they are difficult in carrying on , and disapprove the Success . But blessed be God! London is not London now . The Magistrates and Citizens are Men of another Spirit ; and better acquainted with their Duty to God , and Men. They are too wise to be cheated over again , with Jesuitical , I had almost said — Devilish pretences , whereby they were formerly deluded . Their Repentance cost them too dear , so soon to traverse the same ways , wherein they have been betray'd to Robbers and Thieves . I am almost afraid to hear Subjects cry up Religion , and Property ; lest they should again strip us of both : To cry down others Miscarriages with Absolom ; or with Cham discover their Nakedness ; lest they should Usurp the Fasces into their own hands , and whip us again with Scorpions . It is almost enough , to make men Jewish Infidels , to compare some Mens former Actions , with their own Declarations : Their hairy Hands , with their Jacob's Voice , whatever we feel : whatever we fear , is the dismal Effect of that Hypocrisie . The Jews thought there were some grains of the Golden Calf , in all their Sufferings ; and whatever Ghost haunts and affrights us now , was rais'd by our own Malignant actings in the days past . Of whom shall we Complain ? If our Dangers are great , our Sins have been so too : let us no more prevaricate : let us be Israelites indeed ; and then those unhappy vapours , which threaten to Eclipse our Prosperity , will soon vanish . No need of being Jealous of our Governors : or for them to be distrustful of us : For then they may sleep safely in the Laps of their People ; and we Rejoyce under their shadows . Good Sir ! Pardon the Indecorum of this Letter : For I write to an Eminent Shepherd ; just as I treat my Countrey Flock : yet I cannot forbear to transgress , whil'st I deprecate my Fault . I sometimes Ruminate with my self — How our Tribe is assaulted from several Coasts . It shakes and totters with Impetuous Volleys from all parts of the Circumference : Manasseh against Ephraim ; and Ephraim against Manasseh ; and both against Levi. These Rocks are even ready to grind us to Powder . And as the Earth hangs upon nothing , but the Word of God's Power : so we only subsist , and are preserv'd , by the powerful Providence of the same God ; and by the gracious Favour of his Vicegerent . Let us be Faithful and Diligent in our Places ; and those billows shall be so restrain'd , that they may roar ; but shall not swallow us up . Whil'st these Contemplations take up my Thoughts ; there are other Sentiments rush in upon me . Alas ! How cold and perfunctory are many of us in our Ministerial Imploys ? As if we were not only Regardless of the Souls committed to our Charges ; but of our own . As if Ease , Gain , and Grandeur , were the great designs of our Functions . Nay ! Has not the Altar it self been formerly polluted ? Has not Religion been prostituted to the Lusts of Men ? Has not the Diana of Disobedience been cry'd up , by Preaching and Prayer ? Is not the same Fervent Swelling still among us ? The same Jonah in our Ship ? The same Achan in our Camp ? Shall not the Lord visit for these things ? If any Complains that such Men are silenc'd ; who for their Parts may be useful to the Church ; I answer with M. Curius in a like case — The Church has no need of such as have not learn'd to obey . But I am carried ( I know not by what Genius ) out of a Fragrant Garden , into a stinking Golgotha . I was commending the present Constitution of your City , beyond what it has been in our Memory ; to the intent , that God might have the Glory ; and the Sword of Gideon too , might have that praise which is due unto it : I mean your self ; and other Regular Ministers of the Gospel there , who have far transcended many of those that went before you ; by infusing better Principles : Planting and Preaching more sound and peaceable Doctrines among the Inhabitants of that place : so that the Glory of this second Temple , has quite outstrip'd the Rubbish that went before it : yet whil'st I was thus musing : solacing my self ; and sweetning this Solitude , with the Platonick Pleasure , and sensuality of these Idea's ; In came a swarm of Thoughts ; what a confused heap that famous City has been ; under the Conduct of false Lights , and unlucky Pilots : And whil'st I was thus possess'd and transported ; I have convers'd with Tombes , and Charnel Houses . But waving these unpleasant Reflections ; I shall fix my Eyes upon your London , as it is Inform'd , and Reform'd by happy Teachers : Not only Glorious and Stupendious in Structures , and Merchandize ; but also , for her Religion to God ; and Fidelity to the Prince . In a body of such Dimensions ; there 's no wonder — that there are some excentrical Motions : Some Excremental Excrescencies , Wens and Botches . Our little Parishes are not free from Heteroclites : irregular , and disorderly walkers . There are some Dregs , and Reliques of the late Times . We can easily divine , who went before ; by the Impression of those crooked , and distorted Foot-steps they have left behind . Though we constantly Pray , Preach , Catechize , and Instruct our People publickly , and privately : yet the hand of Joab still appears ; and those Tares which Inimicus homo sow'd in the Furrows of our Fields , are not yet rooted up . There are : there must be Heresies in the World , until we come to the Unity of the Faith ; and all our Chaff shall be winnow'd out at the Day of Judgment . The Harvest will come , when vile Weeds shall be separated from the precious Corn. In the mean while , we that live in the Valleys , are so far from envying your Happiness , that we make it our own , by exulting and triumphing in the same ; and praising God , for your numerous and generous Progeny . Though ours be as thin as Grapes after the Vintage : As lean and meagre as Pharoah's Kine . Many of your People are as the Sons of Anak , of a transcendent growth and stature , both for Parts and Piety : your Assemblies , as so many Synods — How beautiful are thy Gates ! thy Tents , O London ! when a Man enters into your orderly Congregations ; He stands as it were , in the Porch , and Suburbs of Heaven : so that he must say — God is among you of a Truth : Your Faces look towards Zion , and shine with the lustre thereof , like Moses's in the Mount. Your Reverence and Devotion declare — That Heaven is your aim ; and that you are in good earnest , in seeking the Countrey that is above . It is true : — Gebal , Ammon , and Amaleck do what they can to weaken your hands , and blast this your Success . They grudge , and gnash with their Teeth — to see those so prosperous in their Ministery ; whom they traduce and undervalue ; and in their Prosperity , set them with the Dogs of their Flock . Therefore they set up Altars of their own ; and decoy your People into their Mountains . Mountains , did I say ? Nay ! into their African Corners , and Vaults . Yet thorow your Primitive diligence and dexterity ; your bow does still continue in strength . And Maugre all their Contrivances and Blocks they lay in your way , to divert you in your Evangelical race ; and hinder the erecting of Jerusalem's Walls : your work goes on thorow the Power of the Almighty God of Jacob : And theirs moulters and dwindles ; at least , It does not thrive , being set together with untemper'd Mortar . Though they have this Advantage — They drive down the Hill , and woe the People , to what both Naturally , and by Instigation , they are too much inclin'd ; and that is , Disobedience to Authority , and all that is called God. This suits too well , to that Gun-Powder : that deprav'd Activity ; and Elastick Virtue , which they bring into the world with them . May you , and all our Brethren go on with undaunted Courage ! notwithstanding their barking ; to keep your Flocks from ravenous Wolves ; and to save the Souls of your People , from Schism , Faction , and Sedition here ! from Satan , and Hell hereafter ! We cannot deny , but there was much Zeal ( such as it was ) in that place formerly : But this was as Fire in our Thatch ; or like the career of a blind Horse , that has much Spirit ; but no eyes to guide him . Now , there is not only Zeal ; but according to knowledge : Not only a partial Religion , in observing the first Table ; but also , conscionable Obedience to the second ; that Faith towards God may appear to be true and Genuine ; by works towards Men ; Love to God , whom we have not seen ; by Love to our Brethren , whom we have seen . In the midst of our late Fears — This very Consideration kept me from drooping , and sinking . What ? Shall men that have a Religious , well-grounded fear of God , bandy together against their lawful Governors ? Men that are so taught ? such Proficients in Christ's School ? shall these brandish that Sword , to which they have no Right ? This would even have justified the worst of Times ; when those in your places pleaded Scripture and Conscience for Resistance . Others made Harangues to the Representatives of the City in their Common Council , to inflame them to an ungodly War against their Prince : nor were there wanting such Orators among them , that muster'd up all the sinews of their Eloquence , and Rhetorick , to sway and bow the great Council of the Land the same way . You have better learn'd Christ , and you have better taught your People . It is the Physitian 's glory to check and chastise any predominant and luxuriant humour in the Body ; and to reduce it into an even and Moderate temper with the rest . So it shews the Ministers Skill to allay the vehement Efforts of an irregular People — in perswading them to this Sobriety — to leave the Government of the World to the Providence of God ; and the disposal of Church and State to the Wisdom of the King. We may be too Pragmatical , and deprive our selves of present Injoyments ; by being too solicitous for the time to come ; I will Pray for the welfare of this , and succeeding Ages . May true Piety , Peace , and Plenty be ever within the Walls of this Church , and State ! And may God raise up such Men to sit at the Stern of both ; that may be nursing Fathers indeed ! yet I will leave my Prayers at the feet of God ; and trust him with the success of them . It has been the great Mercy of God , in putting it into the heart of the Prince ; and the signal Prudence of the Right Reverend Bishops successively ; to place in , and encourage , Able and Regular Ministers , in the chief City of the Land : both to root up those dangerous and unpeaceable Doctrines , which have been formerly settled there : and cast a Malignant Influence upon the head of all our Tribes . And also to plant such sound Catholick , and Orthodox Truths ; whereby men may be guided into the ways of Peace , and Holiness . The fruit and benefit of such Preaching , and Preachers , has appear'd in hushing those Discontents that were amongst you : In restraining and preventing the madness of the People , and their Tumultuous Practices . Faithful Ministers are not only Necessary to Conduct men to Heaven ; but also to establish Peace here below — and to support the King's Throne . The Sun it self may as well be spared out of the Firmament , as these Luminaries out of the Church . Had it not been for Faithful Preachers in the City and Countrey — to stand in those Gaps , that are trodden down by the Furioso's of our times ; we had been over-run e're this , with Herds of feral , and unruly Beasts . Many there are that complain , and find faults . They declaim against Abuses , and Exorbitancies , especially in the Church ; not that they may be redress'd ( except they themselves may be the Reformers ) but that they may Disgrace and Wound the Civil State , thorow the sides of the Ecclesiastick : For if we would study how to be reveng'd of those that Dissent from us : To Crucifie them , and Countermine their Projects ; we cannot take a more Compendious way — than to agree together , in a vigorous pursuit of the fear of God , and the Honour of the King ; to teach our People true Piety , and Allegiance ; our Sores are their Repast , and our Peace is their Torment . May we always thus goad their Sides ! and rend their Caules ! by being good Men , and Orthodox Preachers : By maintaining God's Honour , the King's Repose , the Tranquillity of the Church and Kingdom ; promoting our own Salvation , and our Peoples eternal Happiness . It may be some Grief to you , that some of your Flocks are cluck'd away , and purloin'd from their own Shepherds . Christ himself was troubled at the loss of one Apostle : He also put an Accent of Sorrow upon these words to his Disciples — Will ye also go away ? St. Paul complained , when Demas and the People of Asia forsook him . Yet be of good cheer — you are still throng'd with grave , and knowing Auditory . The ways of Zion do not mourn ; and the Abomination of Desolation does not stand , where it ought not . Though some loose , light , smutty Ears may fall , or rather be snatch'd from you ; yet your sheaves are still full of weighty and solid Corn. Your People do not talk , smatter , dispute , and wrangle about the great things of Religion : but they live , act , and practice the same . Their Senses are both exercis'd to discern , and their capacious , and healthy Souls , to receive and digest the stronger Meats of the Gospel . Alas ! We are not so happy in the Countrey ; we lisp , and speak half words ; we Instill our Milk by Drops ; here a little , and there a little : And we account it our best Learning , to condescend to the Ignorant ; in Calculating our Words and Matter to the Meridian of their Understanding . We had rather some should carp , and censure ; than the greater part should go away , without any Edification . 'T is better to Sacrifice our own Credit , than their Souls . To use an Arcadian Dialect ; than they should stare , gaze , and say we are Mad ; or with him in the Poet , be starv'd in the midst of our Dainties ; and scorch'd with thirst , whil'st they are catching at the gilded Streams of our flouring Rhetorick . Yet we rejoyce , if by the Pulse of our People we can discern any Motions , or Symptoms of a Spiritual life ; and that Religion is true , and sincere ; though weak , and unpolish'd . Sir ! I know that your heart sounds and ecchos herein to mine . Well! let us go on with a chearful Diligence in our several stations : you in the Mount ; we in the Valleys : you , with the Mother-City ; we , with the Daughters of Jerusalem — until Righteousness , and true Holiness ; be not only the Ornament , but Bulwark of our Land. For as the most rugged passages of God's Providence , are beautiful in their season : And the most contemptible Members of the Body , are Useful and Necessary in their places ; so the lowest and meanest Officers in the Church ( if found faithful ) may add to her lustre , and adorn the Compages of Christ's mystical Body : As little Choiresters may help to make up the Consort , and Harmony of the Quire. I know you will not overlook our help in carrying on the common Salvation ; though our shoulders are weaker than yours . I have got the happiness to speak to a wise Man , who is able to judge what I say ; and I am unwilling to part with it . This must be my Apology , for protracting this , beyond the bounds and measures of my ordinary Letters . If you be more concise in your Answer , make it out in your Prayers . And herein I will requite you — by Importuning the Throne of Grace — That both you , and all our Brethren , may do worthily in that Ephrata , and famously in your Bethlem ! That the Ministers of London , may be the glory of England ! as our English Clergy is the wonder of the Christian world . And though the Fawns of the Wood , must be content to come behind the City-Muses . Though we cannot reach the Selah of your loud Cymbals ; yet we will follow you , with our little Timbrels and Pipes . We will do what we can — In reconciling God , and his People ; in preserving a right Understanding betwixt the King , and his Subjects ; promoting Primitive Piety , with Catholick Love , and Charity amongst our People . — FINIS . EPISTOLA VERIDICA AD HOMINES ΦΙΛΟΠΡΩΤΕΥΟΝΓΑΣ . Cui Additur ORATIO Pro statu ECCLESIAE Fluctuantis , quae ex quavis Regione vacillat & periclitatur dum clavum teneant qui arte Sacro-nauticâ minimè polleant . Londini Excusum , Anno Dom. 1659. ΛΟΓΟΣ ΠΡΟΤΡΕΠΤΙΚΟΣ Ad Magistros satis Magisteriales & Dominos nimis Dominantes Nye Peters Tombes Caeterosque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 6. 21. Qui legitimos Evangelii ministros . tot veluti juniores Ottomannos ) ( quantū in ipsis ) strangulāt & crucifigunt . JAm tandem mihi gratulor ( viri magnates ) quod excusso stuporis veterno , lacertos rursus movere gestiam ; & vos ultrò alloqui ausim intrepidus , qui me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saevas nuper pronuntiastis ad bestias ; vos , inquam , qui telorum grandine , parum abfuit , quin obruissetis ; & Gigantes cùm sitis ( quantum in vobis ) in Coetum Gigantum , hoc est ad inferos usque , vestro Anathematis fulmine , diram ( proh dolor ! ) miseritis victimam ; sed nullos tam puros manes admittit infernus : tam charum lucis filiolum , respuunt tenebrarum regna : sic nitentem vestibus , si aspexissent Cacodaemones ; perstringantur oculi , & subterranea perhorrescant examina ; nec non ipse Minos , aequiori perpendens trutinâ , acumen vestrum , simul & justitiam , frendens incuset , & iratus ; quasi , ab auro scoriam , à tritico paleam , à medullâ corticem , à spuriis verè genuinas aquilas haud dijudicare poteritis . Apagè igitur cum sententiâ vestrâ ! seram cantate palinodiam ; & quod temerario exarâstis calamo , ex vestris subitò deleatur Annalibus : ut Herodes olim suos expunxit natales ; hic , ne parentum ignominiam ; vos , ne vestram suboleant , nasuti nepotes . Quantùm ad me attinet , tota cervice divinioribus studiis pergam incumbere , & ( exanimatus licèt ) sacris paginis adhuc pallescere ; ut ex rupe istâ ( Scripturae scilicet ) fontes salvificos : ex thesauro isto , gemmas : ex alveari , favos ; & ex promptuario isto , cibaria , & succos salutares possim eruere ; animae meae , gregique populari confestim traditurus ; ut nec Deo , nec bonis ( quanquam vobis ) audiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Postquam vos , quasi tot immaniores Levitae , Galliones , & Homunciones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 me vestris consossum vulneribus , gemibundum , & tantum non expirantem , vix intuebamini : ecce melior Samaritanus ( conscientia scilicet subridens , intemerata , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) parato occurrit gremio : utrisque ulnis , ruit in amplexus , dulcique susurro in aurem blanditur : me molli sovet cataplasmate : pedibus vestris conculcatum sublevat ; oleumque suum , in ipsa cordis penetralia effundit . Utinam de Cathedrâ vestrâ & sellâ Curuli , paululum descendatis in arenam : non luctam subituri , sed velitationem , eamque amicabilem , & sine odio . Siccine indignus ego ? nulla eruditionis rimula ? nulla pietatis scmtillula ? dicite mihi sodes ! triobolaris ego , & nullius pretii Theologaster ? de ponte mittendus , sicut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? Heu ! perii infelix : contremiscunt viscera : labascunt crura : suffusus rubore vultus ; nec non singuli artus solvuntur in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : sub tam infausto natus sidere , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tot preciunculas quotidè ejaculatus fuerim : tot lachrymis genas humectârim ? toties jejunaverim ? tot labores exantlârim ? tot librorum volumina ( absit invidia ! absit jactantia ! ) evolverim , ut muneri huic Evangelico , & animarum aucupiis invigilarem ? & incassùm cesserunt singula ? Sed vestras revolvite memorias : judicia explorate propria , utrùm nullis praejudicii nebulis offusa : nam ipsi aliquando oculi sic humoribus intumescunt , sic glancomate laborant , ut circa ipsos colores omnimodò hallucinentur : sic Senatus quondam Romanus , vero aut pretium , aut gratium anteferebat . Interrogate fideliter animas vestras : non audio quid interrogata corda respondeant : sed nisi callo prorsus obducti , nisi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sitis , nullus dubito , quòd Lesbia etiam evaseritis regula , qui lapides Lydios , & paenè infallibiles esse gloriamini , compertum habeo . Ah! quoties nigro carbone notabitis immeritos , cùm meliorem calculum apposuisse debeatis ? vol is igitur in posterùm consulo , ut Cryptam aliquam Caliginosam intretis judicatur● ; aut judicum instar Atheniensium , altâ nocte censuras vestras proferatis , si infamem exuatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et cùm suggesta vestra ascendisse videar , vobisque in subsellio sedentibus perorâsse , bonâ adhuc cum veniâ , perrexisse liceat . Non mihi cordi est , ut quaestionum involucris vos irretirem , aut spinosis argumentorum aculeis excruciem : non ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essem , gladios loquuturus , aut fulgura . Absit , absit , inquam , vindictae tam impotens Cupido ! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Exultate adhuc , per me , singuli ; meae quanquam ruinae , quo jure , quâve injuriâ , sabri simul , & artifices . Non commodi oestro percitus , non famae distendor aucupio ; sed aliorum , sed ecclesiae gratiâ dicturus ; & quare dixisse poeniteat , cùm vos tam horrenda fecisse non pigeat ? Quid vetat anseres ipsos , clamorem in coelum tollere , cùm templi arces , ipsumque Capitolium sitis prodituri ? a prodituri inquam ; quid enim à proditione distat , tot satellites , tot veteranos inhibuisse , quos in castra sua miserat Dominus Exercituum ? intraque ecclesiae muros , contra hostium insultus , & molimina , excubare jusserat , sicut Domini vineam vastâsse videamini , qui tot fidos praeclusistis operarios , quos Dei misericordia , piorumque preces in medium emiserant ; quodque dolendum magis , à vobis etiam dilaceratur Christi Sponsa ; à vobis inquam , totum vulnus fit & Cicatrix , quibus eam propulsare , & custodire incubuit ; adeò ut non possum ( ad ravim usque ) non ingemiscere — Quis custodiet ipsos — Custodes ? sed nondum animam meam omnimodò liberavi : nam ut Deus Angelo Pergamensi , sic ego ulteriùs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quis non videt capita vestra coelo ipsi minantia ? & altas veluti Cupressus , singulos prae vobis , tanquam viburna , & vilia arbusta fastidientes ? Cristas hasce , & caudas verè pavonias , tandem deponite : supercilia remittite , & posthac in majorem erudiamini mansuetudinem . Quorsum caperatis frontem , & superbienti supercilio sic supplices torquetis miseros ? Non mancipia sumus , sed fratres ? nisi Donatistrarum instar , fratres etiam vocari dedignamini , aut cum Eunomianis fraternè non estis affecti ; adeò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( ut Basilius olim ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 videmur in oculis eorum esse ut cicadae . En ! vos adimus , aequali , ac aras ipsas sacrificuli , reverentiâ : nudato capite : curvato corpore : vultu submisso , & flexis genibus vestra lambimus & osculamur vestigia : at quasi statuae sitis ambulatoriae , sine ullis fibrarum flexuris , vix ( ne vix quidem ) nutum possumus extorquere : nutum dixi ? ô nos felices ! si non torvos vibretis aspectus , & verba acuminata , ipsâ morte acerbiora . O quantâ clientes vestros ( Carnificinâ quâdam ) occiditis morâ quàm pedibus nostris , heu ! trita vestibula ! dum luna ipsa saepius suos peragit cursus ; quasi vobis dulces ipsi morientium gemitus : nihil vestrâ refert , populos nobis charos , uxores , pignora , longa pati divortia , & noster — fundo suspiret nummus in imo : sed cavete quaeso , ne sicut Papae ambitio peperit Antichristum , sic iisdem eum armis expellere venditaretis , quibus introductus , quibus sua debet incunabula . Si olim erga ministellos , sic sese gessissent Antistites , quanto boatu tota remugiret regio ! imò ipsa resonaret Europa ! Alia quaerenda terra : alii lares : nam intolerabilis ( vestras querelas repeto ) Episcopalis majestas : ipsa constupratur aura , spiritu isto plusquam b Luciferiano . Quid tandem restat ? nisi ut cervicibus publicis depulsi jaceant , & caedantur victimae , non tam aliorum ambitioni , quam suae ? nisi ut magna illa , & erudita nomina , tot essent trophaea ; tot fortunae ludibria , currus vestros ornatura triumphales . Sed cavete rursum , ne digitos vestros experiamur , illorum lumbis graviores : cavete inquam , ne fastum illorum conculcaretis , sed fastu majori ; ut Romani olim , regios Tarquinii fastus , aliâ superbiâ , non ferebant — sic etiam sapientibus , Cupido gloriae , novissima exuitur . Hoc tamen dato ; quòd vobis in clerum Domini , sic dominari , cervicesque nostras premere , jure quodam contigisset ; quis affin●s vestros , famulosque vobis ministrantes , dominos nostros constituit ? nam sicut Ancillas suas habuit Penelope , quarum auxilio , & lenocinio adjuti , suam proci — adibant Corinthum ; sic vos famelica comitatur mancipiorum turba , quibus inhiantibus , si offam aliquam , seu victimam , non obtulerimus ; qui ad Altitudines vestras , nos introduceret , nemo placatus fuerit ; erit forsan , qui praedae avidus , ad devorandum fauces aperiat , calumnias comminiscatur indignas , & precibus nostris aures obseret vestras , quae clavibus nullis recludendae fuerint , nisi auratis : sed priusquam demulceantur , & cicurentur , istiusmodi ferae , in quàm varias Humilitatis figuras , nostra torquenda sunt corpora ? At at Ganymedem quendam habetis delicatulum , de prosapiâ suâ , & stemmate gloriantem ; quasi neutiquam patrissare potuisset , nisi nos ruricolas , & in vervecum patriâ natos , despicatui haberet . Hic omnes supereminet , & erecto vertice , ipsa paenè pulsat sydera . Nos — viles pulli ; Hic — Gallinae filius albae : Hunc nisi summo demereamur obsequio , nisi titulis insigniamus Honorificis ; nisi genua nostra , ad terram usque flectentia , suum illi tribuant vectigal , Jovisque nimbo prolapsi , in gremium ejus involemus , de nobis actum erit , & re prorsus infectâ , erit redeundum . — Quid domini facient , audent cum talia fures ? Alteram vobis dicam non possum non impingere , quòd cùm animalcula sitis humi reptantia , vespertilionum instar , & noctuarum , ad naturae lumen caligantia : coruscantes tamen divini solis radios , en ! audacter intuimini ; & quasi è secretioribus consiliis , ipsi Deo famulantes , arcana ejus perscrutari , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , haud detrectatis ; Cujus judicia sunt incomprehensibilia , & investigabiles viae ejus . Frustrà in aere quaerimus aquilae volantis vestigia : frustrà in mari , ratis tractus , & semitas indagamur ; imò , mare ipsum Aspicientes nos totum latet — Quaenam — moveat — tam crebros causa meatus . Thales sydera contemplaturus , incidit in foveam , cui anus inclamavit : qua ratione ò Thales ! quae in Coelis sunt comprehendes , qui ea quae ante pedes videre nequeas ? Quorsum igitur , vos Dei gressus , & Circuitus , in ipso cordis sanctuario , ad amussim callere jactatis ? Quorsum in ipsius spiritus scrinium , claves vestras demittitis ? animarum pulsus , non minori fiduciâ tractantes , quàm corporis temperiem , per symptomata , & Crises , Hariolantur medicorum filii ? Adeo vobis patent Coelorum abyssus . Quae nobis intùs , episcamini facilè , & cordium tabulis insculpta ( quanquam spiritus sulcantur stylo ) aeque vobis legibilia , ac in ipso frontis meditullio , solisque radió fulgescant singula : Imò gratia non est gratia , nisi vestra mutuaretur suffragia , & authoritatem . Quis conversionem , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sibi ausit vendicare ? nisi ipsissimum Quando & Quomodo vobis innotescat ? vae nobis , si censura vestra esset futuri judicii praejudicium . Tot larvae insernales : tot umbrae : tot fumus Cadavera , si sic staret sententia vestra ; sroculos magis propitios , non vobis dederit melior Deus . Si vivisicus ille , & coelestis spiritus , clam vobis irrepserit , vel pectoris angulo delitescens , nos secretiori obumbraret spiramine ; eheu ! Athei , & Ethnici ( Cur non asini caput adorâssè ? cur ìnfantulos etiam devorâsse , non sortiter nos calumniamini ? ) non sine convitiorum plaustris à vobis appellamur ; sed quis conscientiarum judices , quis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vosmet constituit ? cum diplomate vestro accincti prodeatis : vestros ostentate fasces ; sic censuris vestris non assurgemus inviti : sic neque suspecta erit vestra authoritas , nedum contempta : interim proprias explorate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , favete alienis : suam Deo ( reticenda scilicet religionis mysteria ) permittite provinciam . Num vobis solummodò erexisse scalas , & tot quasi Acesios , in caelum ascendisse contigit ? Paulinum istud paulò attentiùs evolvite , Quis hominum scit quae sunt hominis nisi spiritus hominis qui in ipso est ? & quae Dei sunt , nemo cognovit , nisi spiritus Dei. Novus ille homo , in cordis utero formatus , quasi Gygis annulo praemunitus , invisibilis ambulat : Hunc licet intùs soveamus , sicut & animam ; licet motum ejus vitalem persentimus , aliis tamen ostentare , — & dicere hic est — Hic labor , hoc opus est . Quid ni de gratiâ dicendum ? quod ille de tempore ; si nemo ex me quaerat , scio ; si quaerenti explicare velim , nescio . Miror sanè , & indignabundus stupeo , de vestro literarum contemptu ; praesertim cum vosmet ipsi , scientiarum apices attigisse videamini : satis , heu satis vapulat , & ubique vilescit artium scientia , nisi malarum : vicatim clamitant nebulones ; Ad furcas docti ! in cineres redigantur , & favillas , librorum volumina ! nil nisi Haeresi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sentina , ex Philosophiae lernâ : uberrimae errorum segetes , ex Musarum fonte ebulliunt : sophistae audiunt , & Circulatores , quotquot patrum monumentis invigilant , & scholasticorum lectioni horas impendunt , quanquam succisivas . Quò se ferat lacerata haec , & procellis agitata cohors ? ubi reclinabunt capita , ignorantium consputa opprobriis ; quibus adhuc cordi sunt , morientes , & steriles literae ? en ad vos catervatim confugiunt doctrinae alumni : vos Maecenates esse , eorumque columnas , abundè sibi promittentes : sed hinc etiam oboriuntur lacrymae , etiam à vobis . Novercatis nimium , & dedecori inter vos cedunt literae : nec emergunt facilè , qui dehonestantur artibus ; sed si turpe est apud vos , bonas literas colere , praestat agnoscere culpam , quàm deprecari : nunc totam eruditionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intra vos occlusam velitis , sicut & religionem : nunc ipsi diabolo damnantur affines , qui eruditione insignes evaserint . Audite Anglicolae ! audite exteri ! sed lugete utrique . Non quidlibet audeo : Hunc ipse appello , & verba sua agnoscat oportet , quisquis fuerit , — Inter Socraticos — Murus estis ; sed qualis est apud prophetam , cui accumbentibus paratus est serpens : sic pessimi hominis inimici , sunt ejus domestici . O quali tripudio exultet Romana proles , cùm nudos nos , & inermes viderit ; hisceque orbatos spiculis , quibuscum eorum turmas saepiùs profligavimus ; quibus tot edidimus strages ; tot reportavimus victorias , & confertissimas eorum Aquilas fugantes , veritatem paenè triumphatam , quasi postliminii jure , liberavimus : Hoc igitur — Ithacus velit , & magni mercentur Atridae ; ut pessùm eant , & opprimantur maximè , qui Quinto illorum lateri gladios suos intorquere essent peritissimi ; clypeosque suos eorum ictibus fortissimè opponerent . Pessimà de Christianâ religione meruit Nero , qui junioribus disciplinam interdixit & literas ; ut ignorantiae tenebris & fuligine obvoluti , in barbariem remensa vestigia citiùs praecipitarent : sic Mytilenses olim , sociis qui defecerant , ut suppliciorum gravissimum , imposuerunt , in inscitiâ artium liberalium vitam transigere . O quàm fluctuat Ecclesia ! quàm vacillat respublica ! sine literarum fulcro , & stabilimento . In quantam errorum voraginem immerguntur , quibus doctrinae fundamina desiderantur ? Ipsa sacra pagina , fons est ; sed ( c ) fons Haran , grandi scilicet lapide clausus , qui nisi devolvatur , non adaquabit greges . Liber est quidem Scriptura , imò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sed obsignatus , sine linguarum , artium , antiquitatum peritiâ . Philosophiam perstringit Apostolus , Colos . 2. 8. sed vanam , sed Epicuream ; quae tollit providentiam , & in deorum numerum refert voluptatem ; aliter , ad Christum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Efflat scientia , sed non vera ( ut idem Cle. Alex. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quae videtur tantùm : quae cerebro solùm supernatans , ut illa Gnosticorum , ad cor corrigendum nunquam descenderit . Procul à me absit , sic in Theologo eruditionem extollere , quasi eodem conatu pietatem deprimere libeat , sine quâ in doctrinâ , frustrà quaerimus doctrinam : nam timor Domini est principium scientiae ; & ubi vera , & superna sapientia exarserit , haud aliter à cultu Coelesti , & sanctitate divelli queat , quàm à se invicem Hippocratis Gemelli . Neque religio ulla sine sapientiâ suscipienda ; nec ulla sine religione probanda sapientia . Cum doctis igitur revertimini in gratiam ; & quanquam mihi indigno quasi fraterculo , non sine magno meo damno , infensi fueritis , nullam vobis intendo litem : nullam peto vindictam : imò , vos valere jubeo ; si candore vestro , humilitate & charitate freti , gaudeant alii : si ecclesiae jam Anhelanti sitis Refrigerio ; si laboranti succurratis , & tot veluti Junones Lucinae , obstetricantes , feratis opem : nam de Arcâ nutante actum erit : de legitimis Evangelii ministris conclamatum ; si eo , quo coepistis , pergatis pede ; si pro furfure , & faece Romuli habeantur ; si pro quisquiliis , & sale insulso projiciantur foras , qui sunt in agro dominico puriores segetes ; in domo Dei Columnae , stellaeque in dextrâ ejus fulgentes : praesertim , si blatterones , tyrunculi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & quilibet praecoces adolescentuli sub sigillo vestro & insignibus tam audacter militent , qui ecclesiae gubernacula tractare minimè noverint . Haec enim que sequuntur , tot sunt veluti elementa Theologos vestros constituentia : Habiles & idonci concionatores facilè per vos renuntiantur : modò sint inordinati : imberbes juvenes : mediocriter docti : optimè vestiti . 1. Inordinati : ordinum Ecclesiasticorum expertes : sacerdotes sine sacerdotio : dispensatores sine clavibus : neque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; neque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quos neque Timotheus aliquis initiavit , nec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliquod consecravit . His inquam libentissimè manus apponitis suffragantes , & approbatorias ; qui manuum impositionem nunquam subiêre ; in eorumque gremium , album adjicitis calculum , qui in mystarum Albo nunquam fuere adscripti . Hinc rauco picarum murmure , hoc est , mechanicorum concionibus inconcin●is , ubique crepant Templa ; strident rostra : conculcantur Sacramenta , & Altaria fumant contra Altaria . O belli judices ! Haeccine in publicum benevolentia ? sic Coelum terrâ miscere gestitis ? sic contentiosi pulveris nubem pedibus vestris excitare ? sic Haereticorum ( tot veluti serpentum ) spumam : tot errorum zizania in Areâ dominicâ dispersisse libuit ? Haec enim fecistis omnia ; dum talia sacientes in sinu fovetis : dum in deliciis habetis maximè , & in ipso Templi pinnaculo collocatis , quos horum omnium canales fuisse & scaturiginem , experti lugemus . Non vos latet , hand malè conjectari aliquos . Originem illum Alexandrinum , tot portentosis scatuisse erroribus , & quia juvenis docuit , & absque patrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Malè igitur per vos respuuntur : malè à tabernaculo , arcentur , quos patres nostri , hoc est , praesules venerandi semel retigere ; quasi leprâ nos affecissent , dum manus imponcrent ; aut carmine quodam fascinassent , cùm more suo vere paterno , nobis benedicerent . 2. Imberbes juvenes ; qui implumes adhuc , è nido suo , & nutricum brachiis nuper elapsi sunt ; qui perdicum instar , ovorum tegumentis circumvestiti , vobis accurrunt ; & mentorum primitias , hoc est , lanuginem suam vobis offerunt . His aures utrasque & ulnas expanditis , qui ex Ephebis nedum excesserunt : qui genas molles & delicatulas vobis ostentant . Adeo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 estis ; balbutientes , & dimidiata verba tentantes , amplexuri . Barba sanè nunquam fecit Theologum ; sed jam nocet plurimùm . Reveranda Canities , cui assurgunt Gentes , vobis opprobrio : in ea prolapsi sumus tempora , de quibus conquestus est propheta : rationem sacerdotum non habent , senibus non faciunt gratiam ; Hoc olim grande nefas , & morte piandum . Quomodò canales esse poterint , qui conchae ne unquam fuerint ? Sed subtilitatem vestram , & mysterium , ad quod collimatis , ( adeò diaphanum est ) facilè perspexerim : nam Ecclesiam novam estis fundaturi ; abjiciendae igitur trabes antiquae , & putridae ; seniores scilicet , & qui prioris Templi gloriam intuebantur . Vimina . & surculi aedificio vestro optimè inservient , hoc est , adolescentes qui ut rasa tabula , ad dictata vestra suscipienda , & in verba vestra jurare , erunt paratiores ; lubrica enim eorum ingenia : Olim igitur Catalina in partes suas juniores pertraxit : plaudite igitur , vos felices fungi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ! heri prosani , hodiè sacrorum antistites ; nam tales habendi sunt concionatores , quales habuit Rehoboam consiliarios . 3. Mediocriter docti : Doctores sine doctrinâ : Theologi sine libris ; nisi quos in lucem vosmet edidistis : lectores modesti ; qui abeuntes retrorsum , operuerunt facies suas , ne orientis , vel occidentis ecclesiae patres , pudibundi aspicerent : — frange leves calamos , & scinde Thalia libellos . Hoc modo , testae recentes erunt , side catholicâ ( sanctis semel traditâ ) nondum imbuti ; nec quod ubique , quod semper , quod ab omnibus , cognoscentes : eò magis odorum , quos immissuri estis , tenaciores : & in dogmata vestra , manibus , pedibusque festinabunt velociùs . Sic pictor Praxiteles loco Veneris , adulterae suae imaginem adorandam proposuit . Sic saetus maximè viriles , in partu ipso , ab obstetricibus Pharaonicis strangulari jubentur . 4. Optimè vestiti : exuviis undique conductis fulgentes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Calamistris & cincinnis ornati : pulvere nescio quo exotico , & sussitibus delibuti — ut matutino sudans Crispinus amomo : histrionum instar Atticorum holobyssini : Hi pallio vestro inaugurantur : & sine morâ salutantur belli curatores omnium animarum : quasi sancti esse nequeamus , nisi sericati : nec Theologi in Ecclesiâ serendi , nisi ut causidicos , sic nos etiam — purpura vendat , & — sulserit annulus ingens . Ignoscite quaeso , si vos imitari hâc ex parte nequeamus : nec despectui habeatis , quibus non licuit esse tam divitibus : nec intumescatis nimium , turgidè incedentes , ut oculos nostros perstringatis : Hezekiae ( boni quidem regis , sed circa vestiaria sua miserè labentis ) recordamini . Hoc ipso , ab Ambrosio , in clerum quidam non erat receptus , quod gestus ejus plurimum dedeceret . Miranda quoque Lacedaemoniorum civitas , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sic penecillo satis obtuso , coloribus tamen suis , Theologum vestrum delineaverim : Gorgona hanc in quam adeo deperitis , iterum aspicite : umbra est , & praeterea nihil . Sed jam intumescere videmini ; jam circa corda vestra sanguis ebullire occipit , quasi ipse scandali Magnatum reus peragar : At inter minas vestras , & stigmata , solo conscientiae satellitio stipatus , mihimet erectus plaudo : nam sicut à d Nerone ; sic à vobis condemnari , non est infame : Adhuc igitur Deo , Ecclesiae , imò vobis ad aras usque — dum spiritus hos regit artus , seipsum animitùs consecrat , & devovet Oratio pro statu Ecclesiae fluctuantis , quae ex quavis regione periclitatur . O Aeterne Deus ! pater luminum ! qui illuminas omnem hominem venientem in hunc mundum ; cujus solius lumine videmus lumen . Lumen rationis quâ homines sumus constituti , tuum est : lumen gratiae , quâ plusquam homines ; & lumen gloriae , quâ angelis ipsis erimus simillimi . Quanquam ipse habitas lucem inaccessibilem , quae oculos nostros caligantes ( dum hac corporis mole sumus circundati ) penitus perstingit : Quanquam te coram videre , facieque ad faciem ( ne moriamur ) misellis homuncionibus non contingit ; ne tamen tenebris propriis abrepti , in hâc valle , & umbra mortis , deserto scilicet vitae hujus , palabundi erremus ; ipse nobis laborantibus , alteram ignis columnam propitius praetendisti : nec tantum spiritùs tui radiis , quasi lampade accensâ , cordium penetralia perfundis , vultusque tui lumine laetificas ; sed verbum tuum pedibus nostris lucernam indulcisti ; & luminaria , in hoc firmamento , & candelabro Ecclesiae hujus inserioris , verbi ministros collocâsti . Hos tanquam stellas , intra sphaeras suas lucere jussos , ipse in brachii tui concavo tenes absconditos ; dextramque tuam expertos protectricem , foves & confirmas . Hinc in medio nationis pravae , & perversae , adhuc perstitimus superstites ; adhuc sepulchra , foveasque evasimus , quas nobis toties struxerunt homines maleferiati , & plusquam ferales , qui lucem oderunt , quia opera eorum mala fuere : huc usque , divino fretis auxilio , cuniculos suos , & stratagemata , frustrà tentarunt , & tui , & nostri hostes , infensi simul , & conspirati ; nec Romae , nec inferni ( te vindice , clypeoque nostro portae , adversus nos praevaluerunt . Pergas quaesumus , benignissime Deus ! clerum tuum , legatos , praeconésque obumbrare , & sacerdotes tuos induere salute . Hoc ipsum , hoc ipso praesertim tempore , omnibus animarum nervis , ad suspiria usq , gemebundi exoramus : nam fremunt populi , frendunt Daemones , irruunt venti in domum tuam : trabes , columnae , anguli crepant , & contremiscunt custodes ejus . Ipsae Abyssi , & cataractae coeli aperiuntur : torrentes evomit draco : tantùm non immergitur , & obsorbetur Ecclesiae navis . Non solum grex ipse pervicax & rebellis , coeco impetu insurgit adversus pastores & ductores suos : horumque oculos erueret , qui eorum paci & saluti prospiciunt , & evigilant ; sed pastorum titulo quidam gestientes , pastores quoque laniant & obtruncant . Hi fastu suo , levitate , vel studio partium , in altum sublati , ad pedes suos himillimè provolutos indignè conculcant . Multis ( quos ipse legâsti ) in vineam , & Arenam Ecclesiasticam intraturis , ostium praecludunt : plures avertunt , & exanimant , in ipso partu suffocantes . Ipse nos clamare jusseris , & instar tubae voces attollere : At at isti obturant ora , & silentio obruunt ; ite , inquis tu , & praedicate : Hi contrà euntes inhibent , & minaces intonant ; Vae vobis , si Evangelizetis . Sic talenta tua , & Charismata , quae nobis donasti , quaeque aliis impendere eramus parati , absconduntur in terrâ ( non nobis Domine ▪ non nobis hoc imputetur ! ) & sub modio quasi torpescunt : nosque ; ipsi sub umbrâ , & in angulis delitescimus ; quoniam aestum , & pondus diei sustentare non licuit . Arcemur ab Areâ nutante , suppetias etiam allaturi ; & ab areâ Domini ( quantum in illis ) exulamur , quanquam in eâ tot ubique pullulant zizania ; & impostoribus plena sunt omnia : rugiunt leones , ululant lupi , obrepunt vulpes , saltant satyri , & strident bubones : nos tamen excludimur , ut aemulentur ipsi , solique in terrâ dominentur . Exurgat Deus ! & dissipentur quotquot invident Sioni ! quotquot Tyrannorum instar grassantur in Ecclesiam , praedae & velleri solummodò inhiantes , ut cum Zebedaei filiis , & superbientibus discipulis ditiores , magnates & proceres evaserint : dissipentur etiam , qui sub specie aedificandi , devastant templum Altissimi . Faxit Dominus , ut nunquam conteratur & labefactetur religio ab ipsâ religione ! hoc est , praxis ejus sincera , & infucata ; ab inani , jejunâ , spumosâ & jactabundâ professione . Quantum ad nos dispensatores , & legatos tuos ; hoc solum habemus residui , ut oculos nostros dirigamus ad te ; ut fiduciam nostram in te , qui es mons aeternitatis , omninò reponamus ; & hoc solatio , inter minas , & vulnera , exultamus maximè ; quòd Deus noster , quem spiritu nostro colimus , cui pro viribus servimus , potest eripere nos de camino ignis , & de manibus inimicorum liberare . Ipse potis es Domine , & ipse solus , squallorem nostrum excutere , lacrymas abstergere , genua titubantia & collidentia confirmare , stolas nostras sepulchrales solvere , & exuere : de Bochim & Calvariâ , in montem Ararat & Tabor possis transferre ; ut coronis redimiti , & vestimentis laudumk amicti , tandem redivivi plaudamus , & hisce oculis , Sionem quietam , & ecclesiam videamus Aciem ordinatam , quâ doctores , & docti ; pastores , & populi , tanquam agmen quadratum , viis suis , & ordinibus incedant unanimes . Utcunque statutum est ; licet ut sal infatuatus , aut ut quisquiliae in sterquilinium projiciamur ; tibi chari simus Pater omnipotens ! & in deliciis habiti , etiam in stercore . Bene erit torrentibus in flamma , si nobiscum perambulet Christus : bene erit , si in cineres etiam redigamur , dummodò ex cineribus nostris , ex ruinis , & exuviis , prodeant & oriantur homines , qui evangelium magis adornent , qui pietatem , gloriamque tuam propagent melius , & promoveant ▪ per famam bonam , per infamiam ; per vitam , per mortem transire , in votis est ; si in terris floreat gens sancta , & regale sacerdotium : ipsique in Hierusalem supernam , & Ecclesiam primogenitorum , hoc curru igneo , & turbine , quasi triumphantes , provehamur ; & ita cum Christo simus in aeternum , qui est vita vitarum , & spiritus spirituum : quo potiti ; valeant honores ! valeant promotiones omnes mundanae ! quem cognoscentes ut cogniti sumus , nec fide , nec praedicantibus opus erit , nisi qui laudes agni , & sedentis super thronum , cum tubarum clangore extollant . Cui trino & uni Deo , hic etiam in terris , sit laus , & gloria , in secula seculorum , Amen . FINIS . Notes, typically marginal, from the original text Notes for div A43841-e260 * Homo Histricosae , & lividae mentis . Jerom. P. 213. Notes for div A43841-e1290 Kidderminster . Mr. Baxter affirm'd afterwards , that Conformity is an avow'd and deliberate sin . Healing Church Divisions . * If you have not time to read Sions Plea. T. C. his Reply . Travers de Disciplinâ Ecclesiae . Martin Junior . Bancroft , &c. You may see their sense in this Point Collected to your Hands , by Sir Tho. Aston in his Survey of Presbytery . * If I should tell you what Doctrine I heard preached at the beginning of the War , ( I was Master of Arts then ) and by whom ; if I did not make your Ears to tingle , I should blur and stain more Paper , than I am willing . Lactantius de Opificio , Ca. 21. Rushw . P. 202. Difference betwixt Magistrates and Pastors , 35 , p. 36. Ibid. 38. Ibid. 45. Ibid. 46. Phil. 1. 18. Heylin of the Presb. p. 181 , 182. Ibid. 35. King James his Answer to the Petition of Parliament . Rushw . P. 49. In your Book on the Sabb. P. 117. * Sect. 5. Concerning Common-Prayer and Homilies . Heylin of the Presb. P. 202. Amesius de Consc . P. 216. Chrys . ad Tneod . Rushw . p. 424. Sect. 21. Difference betwixt Mag. and Ch. Past . P. 55. Heylin of Presb. P. 267. 307. Rushw . P. 415. Heylin Presb. P. 442. Heylin of Presb. P. 335. The stumbling-block of Disobedience . 267. See his Life printed 1666. P. 28 , 29. Heyl. on Presb. P. 285. 335. 269. Rush . Coll. P. 161. 360. The Saints Rest . P. 257 , 258. the fifth Edition . 2 Chron. 17. 4. 9. Rush . P. 218. Epist . 8. Heylin of the Presb. P. 7. De Invocat . Sanct. Thesi 49. Mr. S. P. Herlin Pres . 15. Ib. 291. Ibid. p. 327. Ibid. p. 377. Notes for div A43841-e22950 a Nihil tam facile , quàm vilem Plebeculam & indoctam concionem linguae volubilitate decipere ; quae quicquid non intelligit , plus miratur . Hiero ad Nepotia . b Pro officio Sacerdotii omnes Christianos filiorum loco Diligimus , & profectus eorum , nostra est gloria . a See Dr. Cave On Primitive Christianity . Pag. 127. Notes for div A43841-e32610 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Basil . p. 318. Primò . Numero cap. 13. 33. b Sunt quos in conspectu hominum superbia tanquam suos demonstrat hostes , & intrinsecus nequissimos habet milites . Fulg. p. 691. Secundò . Tertio . Gen. 29. 2 , 3. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .