A DISSUASIVE FROM ERROR Much INCREASED.  
A PERSUASIVE TO ORDER Much DECAYED.  
By a Lover of, and Labourer for Truth, Peace, Unity, Unanimity, Uniformity and Order, Joseph Bentham.  JUDAS 3. 
Earnestly contend for the faith which was once delivered to the Saints.  
London Printed, and are to be sold by William Thompson, Bookseller in harborough, 1669.   

THE PREFACE.  
TO prevent prejudice in those who shall read these following Discourses of Error and Order, I think it expedient to premise four following particulars.  
Whereas I have made use of many passages out of Authors, and not showed of 
Melanc. pag. 8.  whom and whereof, I confess it, so that I almost may say with Mr. Burton, all is mine, and none mine; As a good Housewife out of divers fleeces weaves one piece of cloth, and as a Bee gathereth wax and honey out of many flowers, and makes a new lump; for I in penning this I now publish, I did like him, who out of divers gardens gathers a Posy, taking here and there a flower for his own use in his own house, for a day and then layeth it aside, being regardless from whose garden he had each particular flower. So I gathering many passages out of Authors for mine own use, for that time intending then to lay them aside, regarded not much where and of whom I borrowed to make up my Work; for had I purposed to have done that I now do (by a kind of necessity, and the desire of some) I had filled my Margin more, as in this Preface, and the concluding Postscript.  
If any say I have mentioned old faults, after the act of Oblivion, which I should not have done, I confess it. But Mr. Caryl assures me, That a man may rationally remember the wrong another 
On Job 11. 16.  hath done him, with all the circumstances and passages of it, yet forget it spiritually: Forget it (saith he) so far as to forgive it fully, and then remember it as much as you will. Thus I have done, and shall do. 2. To do the work of the day upon the day, I must make mention of some such things, namely, upon the 30 day of January, to work humiliation in myself & others; and upon the 29 day of May to stir up myself and others ●o rejoice and give thanks. 3. But what if there are who justify such their f●rmer offence; must we then be silent, and so consent that they do well? We must not leave reproving, if men will not leave sinning. Men indeed deal hardly with us, who impute that as a fault to us which was our duty to do. Bu● to convince men of error is a duty; yea, although men disposed to resist will hardly ever be convinced. And friends may debate, and not abate of their affection, striving for verity, not m●stery, seeking for truth, not praise or victory, 
●o Mr. Henderson▪  as our famous Martyr K●ng Charles saith.  
3. Some perhaps think I so spe●k, as if most were in those kinds offenders; if so, I think they may blame Saint Paul as well as me, who so writes to the Galatians and Corinthians, blaming only the faulty, so I blame only, and labour to better the faulty; not that the greatest number are such; for in my Parish there are who are orderly, & conformable to the Church, yea such who have suffered for their loyalty, and continue loyal; yet there are others, and 
Sacra sancta regum Majestas, pag. 64 Of civil Wa●s of England, ●ag 91. Melanc. ●ag. 610. Pag 166. Pag. 31. Answer to Worc. papess, p. 137.  if but two, too many by two, who cannot be excused from those former actings, of which I. A. says, No persecution that ever was, can parallel this persecution for impiety, injustice and cruelty. Such who (as Henry Earl of Monmouth saith) are quiet, when they know not how to disquiet others: Su●h who (as Mr. Burton saith) are ever mending Churches, States, Superiors, mending all save themselves. Such to whom may be applied a saying of Cardinal Bentivoglio, writing of the Wars of Flanders, Clemency in Princes serves to little purpose, when obstinacy and disloyalty of Subjects is thereby made greater. And that of Curia Politiae, Cruelty may make Subjects miserable, Clemency may make them criminal. Such of whom Hamondle Strang saith, It is cruelty 
Of prim. devot. pag. 164.  to pardon nothing, it is double cruelty to pardon all. Such of whom Mr. Edward Sparks his saying is verified, Zeal without knowledge, and charity as now adays, (As they without zeal are like glow-worms, having s●me cold splendour without heat) blind me●t●l'd horses, so far like the fire of hell, that burn, and have no light. Such who complain much of sin abounding, and blame Prea●hers for not preaching more against sin: but if according to the practice of Christ and the Apostles, they preach against fa●se Prophets in sheeps-clothing, Mat. 7. 15. against hypocrisy, Mat. 23. against resisting of Authority, Rom. 13. to beware of causers of divisions, Rom. 16. 18. not to rest in a form of godliness, 2 Tim. 3. 5. not to have itching ears, 2 Tim. 4. 3, 4. not to despise dominions, J●de 6. Then they are ready to complain of railing, and speaking against God's people, and well-affected, and resolve to hear such Preachers no more, little considering that in so saying they show palpably th●ir own guilt; for I am sure, and dare confidently affirm, That the more g●d●y and well▪ affected people are, the further they are from, & the more they a●hor Hypocr●sie, Disobedience, Rebellion, Schisms, F●cti●ns, and such like, being ●f all m●n the most obedient, sincere peaceable and quiet.  
4. If any blame me for mentioning wrongs done to myself, I answer; 1. I d● it without any revengeful or malicious intent, which I hope is cleared ●y my manner of speech, and by my former carriage since my re●urn; I being of Gregory's mind, 
Melanc. p. 328.  whom Mr. B●rton affirms to say, He who cannot bear injuries against himself is no good man. And being able through 
Pag. 4.  God● mercy to say with Sir Edward Deering, I thank God my heart hath never known the settling of a personal malice; Well knowing, That revenge (as N●cholas Causin tell us) is proper to weak minds, whereas clemency always resideth 
Pag. ●4●.  in a strong spirit. 2. Besides, I c●uld not well avoid it; for although some, as Strada saith, are cured by contempt, yet Medicus 
Pag 7.  Medicatus tells us, It is the method of charity to suffer without retortion in particular wrongs, but not when God's glory is in question. Christ pr●yed for them who persecuted him, whipped them who dishonoured his father's house, to suffer God to be wronged, and not moved, is not charity but lukewarmness and stupidity. I endeavouring to wipe off the dishonouring of God, and scandalising his Gospel, and the Protestant Religion, cast upon it by such men's contemning and slighting Gods Ordinances, vilifying his messengers as scandalous and unprofitable, preferring unwarranted Conventicles before the public worship of God, and by blemishing the famous Government and Church of England as unchristian and persecuting, was constrained to mention as I have done. 3. And in thus doing I imitate a good Precedent, St. Paul, who names in his writings, especially to the Corinthians his own sufferings, and from them also. For myself, I was glad I had such a living to lose for so good a cause, and an heart so willing to part with it. I in so doing finding the truth of a saying 
Minister's portion. p. 208.  in Dr. Sclater, Affliction is the best tutor to devotion. And such experiences of God's mercies to me and mine, that I was (as all who knew me can testify) patiented, content and cheerful. And since my return, which is eighty ears, I have not showed the least dislike to those who outed me; and therefore now being scarce able to go, and shortly to end my pilgrimage, I hope I shall cherish no such hellish vermin as malice and desire of revenge in my heart, but endeavour to live with such love and peace, which are the furtherers to that future love, peace and joy which are for ever.  
Should any question why I make so much use of Mr. Ball, and some old Non-Conformists, of Mr. Bayly and other later Presbyterians, most men without my telling may conjecture rightly, because such men's sayings will sooner prevail with those I deal withal, than of the Fathers and other Divines. As also because men may see the vast difference betwixt them, and those whose so lours they pretend to ●e, when in truth they are followers of Mr. Barrow, Greenwood, ●●d such of the separation, who had Mr. Ball, Mr. Brinsly, etc. old Non-Conformists, Mr. Edward's, Mr. Bayly, etc. late Presbyterians, their great opposers.   
JAM. 1. 16. 
Do not err my Beloved Brethren.  
THE three last Lords days I preached unto you of conscience; I shown you what it is, the kinds of it, how it is God's Officer, what its duty is, and what its rule. That we are not to take all for conscience which pretends to be so. And since conscience is in every one, and it will live with us for ever, that we should be careful to have our consciences such, that we and they may have peace and comfort; and that for this end we should endeavour to have our consciences enlightened, faithful, lively, and not blind, slothful, dead, or erroneous; therefore I purpose to show you what it is to err, the danger of error, and in the words of St. James dissuade you from it; Do not err, etc.  
The Apostle having dissuaded from thinking God to be the Author of sin (an horrid blasphemy) he persuades them 
Psal. 119. 176. Isa. 63. 17.  not to err or wander, a Metaphor taken from sheep going astray. Errors are of two sorts. 1. In practice, going from the Word, the Rule of righteousness, erring from God's ways. 2. In judgement, going off from the Word as the standard and measure of truth, which we commonly call error. To make way to what I intent, I will lay down some few Propositions.  

I. Proposition.  
The first, That error is common to man, ever since the fall of man. It is evident how Adam and Eve erred, and how their posterity smart for it is manifest, yea how their posterity were polluted with error we see in Cain, and in the old world, for which the Lord sent the Deluge. After which, errors so abounded, that Languages were confounded, Sodom and Gomorrha turned into ashes. After the Lord chose Abrah●m and his seed to be his peculiar people, they soon erred in Egypt, in the Wilderness, and in Canaan, worshipping Calves, and Baal, yea sacrificing their children to Devils. When our Saviour Christ was upon earth, how oft doth he check for erring, not knowing the Scriptures? How oft doth he confute the errors of the Scribes, Pharisees, and Saduces? What warnings and caveats doth he give to us 
Mat. 7. 15. Mat. 24. 24. Act. 8. 9, 13, 18. 2 Tim. 2. i7 Rev. 2. 14, 15, 20. 2 Cor. 11. 13. Gal. 3. 1. Phil. 3. 1. Rom. 16. 17. Eph 4. 14. 1 Tim. 4. 2 2 Tim. 3. 1, 2. 2 Tim. 4. 3  to beware of false Prophets in sheep's clothing, and acquaint us with the danger of such. After our Saviour's ascending into heaven, errors did abound notwithstanding the pains and piety of the Apostles. Simon Magus bewitched the people, Elymas also, with Hymineus and Philetus. Some in the Asian Churches held the doctrine of Balaam, some of the Nicolaitans, and some the filthy follies of Jezabel. The Corinthians were drawn from the doctrine of the truth by false Apostles. The Gal●tians bewitched from the truth. The Philippians in great danger. The Romans staggered with such who caused divisions, and the Ephesians subject to be carried about with every wind of doctrine. The Apostle also foretells of swarms of errors which should be, and how men will not endure sound doctrine, but after their lust's heap to themselves teachers, having itching ears, turning their ears from the truth, and be turned to fables. Since which, all ages show how this was fulfilled, for in the first hundred years after Christ, many gross errors abounded, as the Symonianis of Simon Magus, the Hyminei of Hymineus and Philetus. The Nazareni so called of the City Nazareth. 
See opus Epiphanii de Haresib. Augustin. de Haeresib. Tom. 8.  The Menandriani of Menander, Scholar to Magus. The Ebionites of Ebion whom St. John confuted. The Nicolaitans of Nicholas one of the seven Deacons. The Cerinthii of Cerinthus, whom St. John called the firstborn of Satan. The Saturniani of Saturnus. The Basilidians of Basilides, etc. In the second century after Christ there sprung up above thirty several sorts, of which number were the Maritae of Marus, who called themselves perfect, yea more perfect than Peter and Paul. They denied Christ's taking humane nature, and the resurrection of the flesh. About this time also arose the Gnostics so called, because of their excellent knowledge in their own opinions, although but vain. By others they were called Barbaritae, because of their wickedness and filthiness. They fancied two souls in each good man, one holy of the substance of God, the other adventitious, which is in man as in other creatures. They taught the being of two Gods, the one good, the other evil. That Martyrdom was not to be undertaken for Christ. They worshipped the Images of Christ, and had images in as great esteem as Pagans their Gods. In the third Century there arose about twenty sorts of Heresies, of which I will name two. The Catharists so called from their sanctity in their own opinion; they gloried of merits, of their good works; they denied repentance to such who fell through infirmity, and condemned second marriages as unlawful. The Donatists also of Donatus, who affirmed the Church of God on earth to be without spot. None to be compelled to live well. Heretics not to be repressed by Magistrates. That the worthiness of the Sacrament is from the holiness of him who gives it. That persons baptised by the Orthodox are to be rebaptised. That killing themselves to avoid punishment for their errors is Martyrdom. They said the Son was inferior to the Father, the holy Ghost to the Son, and they boasted of Revelations.  
In the fourth Century arose above twenty, of which the Pelagians was one, of Pelagius, who taught that Adam should have died if he had not sinned. That Adam's sin did hurt only himself. That there is no Original sin. That men have free will sufficient to do well; and that God gives grace to the merits of works.  
The fifth Century had some, and the sixth brought forth, as some others, so those grand errors of Mahumetanism and Papism.  
Mahumetanism of Mahomet, which hath overspread many Kingdoms under the Turk and other Kings. They deny the being of persons in the Trinity. They say God is corporeal. That Christ was not God, but a creature, yet a great Prophet. That Christ did not suffer, nor was not crucified. That the Devil in the end shall be saved. That Eternal Life consists in bodily pleasures. They observe Circumcision, Washings, with some other Judaical Ceremonies. They swear by Creatures, and War for Religion, to which they say men are to be compelled. They allow of many Wives, and Divorce without cause. They hope to be saved by works. They deny pardon for ever to them who forsake their Religion. They hold venial and mortal sins. They pray towards the East, a set number daily, but not for unbelievers. And they take away the Sacraments ordained by Christ.  
Papism arose under Phocal the Emperor, and Boniface the third, Popes of Rome. Luther was born at Isleben in Saxony, 
Sleidan. Anab.  1483. He when Leo the tenth sent forth pardons, 1516. opposed them. Preaching in Saxony, there arose Nicolas Stocks, and Thomas Muncer, preaching that goods should be common. Upon this forty thousand rose in Suevia and Franconia, plundering and killing; but the Princes arming, took Frantus, executed Muncer, Phifer, and hundreds more. The City Munster having received the Gospel, John Bec●ld a Tailor, came from Leyden thither, where keeping Conventicles, in few months he gets a great party, they obtain freedom for their Religion, and after grow so strong as to drive all the Protestants out. This John of Leyden is made King, he gave leave to have many W●ves, himself took fifteen. Being vanquished, he with Knipperdoling, were tied to a stake, their flesh pulled in pieces with hot pincers; he recanted his errors, Knipperdoling did not, but died like a mad man. These Anabaptists maintained, as Mr. Paget shows us, ten errors not to be tolerated in the Church; Four not to be suffered in a Commonwealth, and three not in a Family, as community of goods, putting away of Wives of a contrary Religion, and that Christians may have many Wives. Thousands of these perished in Germany by the sword; and in Queen Eliza●eths time some of them in England recanted, and some were burnt.  
After these arose the Brownists, called Separatists, because 
Mr. Paget.  they separate from all reformed Churches, than one from another. Robert Brown, Schoolmaster in Southwark, preached in a gravel-pit near Islington, Mr. Fox refused to talk with him, Mr. Greenham persuaded him, but could not prevail, so to little purpose; for he led his company beyond Sea, where (seeing their divisions) he left them, returned into England, took the Parsonage of a Church in Northamptonshire and died, as I have been informed, since the beginning of our late troubles. He and his followers left our Church, as they said, for our many abominations.  
The Barrowists following yet more; they compared our Church to Sodom, Babylon, Egypt, as Barrow, Brews, Bois, Rutter, etc.  
The Wilkinsonians went a step higher, affirming they were the Apostles, and denied Communion to all who would not give them that title. 
Mr. Paget.   
The Lemmarists maintained a monster of Heresies. Mahumetanism denying the Trinity and the eternal Godhead of Christ. Jud●ism affirming Christ to come shortly to reign on the earth. Papism affirming a mere creature may be worshipped. Lutheranism maintaining consubstantiation. Anabaptism affirming that Christ took not flesh of the Virgin Mary. Libertinism holding no visible Church on earth. Brownism holding separation, separating from all Churches, excommunicating and cursing on another. Mr. Paget also tells us, that the beginning of the Independents was thus. Mr. Robinson leaving Norwich in discontent, became a rigid Brownist, but after by conference with some learned men, he recanted his opinions, yet derived this his way of Independency to his separate Congregation at Leyden; and part of that Congregation did carry it to Plymouth in new England, where the ashes of Independency did break out into a burning flame. And Mr. B●yly sets down the fruits of 
Mr. Bayly.  this Independency in new England (in the opinions of some, for I suppose he speaks not of all, there being amongst them many sober Ministers and Magistrates, who opposed and overthrew those opinions. And they refusing to own the late powers, is an Argument of their sobriety. Besides, there hath been great conversion of the Indians, in so much that the Bible is translated and Printed in their Tongue, as I am informed.) How it placeth many thousands of Christians in the condition of Pagans; how it marred the conversion of Pagans to Christian Religion; how it brought forth the foulest Heresies that ever yet were heard of in any Protestant Church, to the number of fourscore and eleven. That their piety seemed singular; their malice was singular against all who opposed them, especially Orthodox Ministers. That their contempt of Magistrates was grievous, their errors in opinion did draw on such seditious practices, which did well near overturn both their Church and State. That their proud obstinacy against all admonitions was marvellous, that in the midst of their profession of piety, the profanity of many of them was great. Of these particulars he speak largely, and shows his warrant for what he saith in many particulars. In Queen Elizabeth's time, Mr. Barrow, Greenwood, Percy, and some others were executed. Studly, Billet and Bowly had judgement to be so. The first Proposition is clearly evident, That men, yea the best of men, are subject to err (humanum est errare) and have need to be called on not to err; for they who have most light here, have much darkness in them, and we are more prone to follow the darkness of our spirits, than the light of God's Spirit. He who thinks he cannot err, reckons himself more than a man; for whilst there remains corruption in the will, the understanding cannot be wholly free from corruption. The wills, affections, and understandings of Saints on earth have some corruption remaining in them; as their practice, so their opinions are soiled and faulty; yea oftentimes good men continue long in error. Jobs friends did multiply, but not mend their answers; for as it is hard to part 
Job 21. 34  with an evil practice, so and much more with an ill opinion, etc. error in opinion, because that reflects on the reputation of the best faculty, the judgement. And therefore we should be as careful to avoid errors as other vices: Since a blind eye may be as bad as a lame foot; since a man wanting light is apt to fall and stumble; and the Apostle shows, that 
Rom. 1. 26.  a vain mind hath vain affections.   

II. Proposition.  
The second Proposition is this. Although many men who know much do greatly err, yet error and ignorance are of so near kin, that ignorance is usually the mother of error. An ignorant man may be stubborn and wilful, yet he cannot be fixed and 
Mat. 22. 29.  steady, but is doubtful and wavering, yet prone to settle himself in that which is unsound, so subject to error. If a knowing man doth err, it is hard to convince him; and if he who knows no reason doth err, he will not be convinced by reason. Surely error properly proceeds from ignorance; for he who maintains either opinion or practice against conscience, is more than in an error. It is obstinacy when it refers to practise, it is Heresy when it refers to opinion; for in Heretics errors are usually against light, and such delight in error.   

III. Proposition.  
He who judgeth himself to be in the truth, is not to leave the truth because some call it error; for as we are not to take up errors because some call them truths, so we are not to let go truths because some call them errors. Good men should be easily led into the 
Prov. 22. 23. Isa. 11. 6.  right way, and turn to the truth, but not forced from it, many things being called errors which are not. A man therefore not convinced (and desirous to be informed) he is out of the way; nothing said to satisfy conscience, and to change his jugment; much spoken, but little proved; many reasons in number, all light in weight, he is not to leave the truth judging it to be so. And men should be careful not to brand such for errors which are not, or they think to be so, except, and until they can prove them to be so; which Christ doth, giving reasons, and making good his charge; for invectives do 
Mat. 23. 13, 14. &c  no good, discoveries may. We are to make good our charge when we accuse any of error or heresy, many being falsely accused as we are by Papists, who spread the livery of Heretics and Schismatics on us. Innocent truths often suffer under odious imputations. To prove error therefore, we are to be more in argument than in passion; to condemn things by reasoning, not miscalling.   

iv Proposition.  
Although men do usually offend towards such who do err, using bitter speeches against them they think are in error, yea then when they cannot prove it an error; as Jobs friends had many hards words against Job, few or no sound Arguments; it being easier to be angry with an error, than to argue against it, and men are usually so angry, because they have little reason, they often having most earnestness against opinions, who have least to say against them. Moreover, although they who suppose us to be in error do therefore magnify themselves against us, and in so doing come under the Apostles reproof, they sinning in 
Rom. 11. 17, 18, 14. 3. 1 Cor. 10. 11.  so doing; 1. Because they forget their own frailties, and how apt they are to fall (whereas by others failings we should take notice to what we may be tempted, as by others holy actions we are to learn what we should do) and because such forget that they have fallen into other sins and errors, if not the same: Yea, suppose they are freer than is possible 
Joh. 8. 5.  to be on earth, why should they magnify themselves over others who sin? Doth God so? O no, he pities and spares! Bewail we then their condition, pray for them, and bless God who hath preserved us. It being no easy matter to convince such who err, error being as binding as truth, not in the name of error, but of truth, men being in love with their own conceptions, which are as the flesh of their own minds. And men taking up an opinion, think it a disgrace to lay it down again; it being also a rare thing to make men yield up their judgements although misguided. When therefore we deal with erroneous persons, it is good to follow the Apostles direction, instructing opposers with meekness, 
2 Tim. 2. 25.  since gentle deal will best become dissuasives from error; for where the matter is like to displease, the manner should not be sharp. Bitter pills must be sugared, that they may go down the better, otherwise men of contrary minds will think all spoken against them to be out of rage & anger. And other offenders will better abide sharpness than they; for contrary opinions think they are in the right, and pride is touchy; whereas other sins fill the soul with shame, and there is not that boldness to reply; whereas in opinions, where men think they are in the right, we have need to deal gently, lest pride take prejudice; according therefore to St. Paul's precept, and St. James his practice, I beseech you brethren do not err.   

V Proposition.  
We are to be careful not to live in, or maintain any error in ourselves; and in our several places we should endeavour to draw others 
Jam. 5▪ 19, 20.  from their errors, turning men from the error of their ways. This is a duty, and needful, since good men are subject to err, 
Mat. 24. 24.  error being catching, and much complying with our natural thoughts; we being also to take care of others salvation, one member of the safety of another; yea, of the meanest in the 
Hab. 3. 12. 11. 15, 16. Exo. 23. 4.  Church, one spark oft occasioning a great flame. It being also an act of charity to reduce those who go astray, even a straying beast, much more a man (although usually none are so angry as they who are seduced into opinions by interest, their sores must not be touched) for to maintain an error is 
Gal. 4. 15.  a vain thing, nothing being more vain than errors, or false opinions of God, of the ways of God, and of his deal. Error is vanity, it is a lie. He therefore who is in an error 
1 Joh. 2. 21.  should be convinced, although some will make a fair cover for a deformed error, there being no error but some will second; yea, and some men's consciences when they know not what to say will be talkative, although it is an ill office to be Orators for our own or others errors, our own or others sinful practices; considering also how subject man is to err in speech, practice and judgement. And that men knowing they may err, are in a fairer way to the truth, than such who think they cannot err, they erring in so thinking, whereas such are most secured from error who think they may err.  
Errors also in doctrine are usually accompanied with errors in life. The gross profaneness of the Brownists is showed in a Book called the profane Schisms of the Brownists, and by Mr. Paget, from the testimony of the Dutch Church, and of the Magistrates of Amsterdam, instancing in Studley, Whitaker, Holder, and others, yea in Mr. Brown himself, who being reproved for beating his Wife, said, He did not beat his Wife, but a cursed old Woman.  
Moreover, since errors will have the worst at last, they cannot hold out, truth will prevail; and since such who maintain errors shall not find favour with God. Jobs friends 
Job 42. 7.  held an error unknown, and for zeal to God, yet God was angry with them, and is with such, Mat. 5. 19  
Lastly, Considering that many errors are damnable, mortal, 
Jam. 5. 19, 20.  deadly; a freeing from them being a freeing from death, our care should be not to dally with them, there being death in them; as the way of truth is the way of life, so also to draw others from them, and so procure their conversion and 
Act. 4. 12. Joh. 17. 3.  pardon, for none can be saved without Christ. Such who are saved by Christ must know him, and believe in him, and we must believe in him according to the tenor of Scripture, the rule of faith, and not err from it.   

Object. If we do err, ours are but small errors.  
Answ. Differences about lesser points of Doctrine, of Scripture held up for by ends against conscience may be damnable, for then a lesser opinion is in the same rank with a known sin; and so an error may be damnable by circumstance; a man 
Joh. 3. 19  walking against light, be the error but small, the danger is great, if a walking against light. And gross negligence, or not taking pains to know better is equivalent to standing out against the light; it arguing a secret fear and suspicion of the truth. And such men who live and die in less errors about 
Joh. 3. 20. 2 Pet. 3. 5. 1 Cor. 3. 13.  faith and worship, being willingly ignorant, if they be saved, they may expect to be saved with much difficulty (by fire) as loss of much comfort, of much peace, being scorched in spirit, and kept in dark and doubtful ways.  
These things thus premised, I will show you what an ererror is, what it is to err. Error strictly and properly taken, is that which men hold or do out of ignorance of the truth. It is in practise when we are ignorant of what is better to be done; it is in opinion when we are ignorant of what is better for us to believe or hold. Error then is an opinion 
Mat. 22. 29.  or action swerving from the Rule of God's Word; when that which is false is believed to be true, contrary to the mind of him from whom we say we have received it; as if a man should believe idols to be Gods, because Scripture calls them so. It is an error when a thing which is false is believed to be true, because he from whom we received it, thinks it is true: Should a man think the soul was made of moats, because Lucretius thought so, and we read it in him. It is an error, When out of another man's writings some true thing is believed, which he who wrote it did not believe; as to think an Epicure did place good in continency because he praised it. It is an error. Error is a wand'ring or straying 
Act. 10. 45  from th● right way; it is hardly cured, being very prevalent; 
2 Thes. 2. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A scopo aberrare, to swerve from the mark. Gal. 5. 20.  and it is the way to Heresy, although it is not Heresy. Heresy being an error and more. Heresy must be in some fundamental point or truth; it takes men off from Christ, or from the foundation of saving knowledge. It is accompanied with pertinacy and obstinacy, after clear light offered; it is possible to have an error about some fundamental point, yet be no Heretic. Heresy makes men take pleasure and delight in it, therefore it is called a work of the 
Tit. 3. 10.  flesh, and such are often wounded by themselves, although they will not be convinced by others. Heresy being an error in judgement▪ a pertinacy in will, and a taking delight in it in our affections, so an error, and more; we are the more careful to take heed of it, since such like tares are sown amongst God's wheat, yea while the Apostles lived; and the causes of it still remains; namely, ignorance of God, pride of heart, self-conceitedness, want of love to Christ, and his truth; Satan's malice, ambition, covetousness, flattery, and Gods permitting such still for trial of his; as gold by fire, for the clearer confirming of the truth, and for the punishment of the contempt of his truth, and careless entertainment of 
2 Thes. 2. 11.  his word. It is no wonder then, if after a faithful Pastor there comes a Wolf.   

Quest. If any doth ask why God permits deceivers to draw men into errors, and men to be drawn into them?  
Answ. 1. Scripture shows it is for the trial of his, to show the corruption or sincerity which is in men. 
Deut 13. i, 2, 3. 1 Cor. 11. 19 Judas 3.   
2. To make his to contend for the faith. Some are busy to spread errors, that others may be busy to withstand them, to avoid them. A Cutpurse is like another man, yet when men are assured such are in the crowd, every one will look to his purse: So when errors are abroad, every one should take more heed to himself.  
3. God often punisheth one sin by another. Men continuing in sins of practice, God suffers them often to fall into sinful 
Ezek. 14. 7. 2 Thes. 2. 11.  opinions; false doctrines are fit plagues for false hearts. They who love not the truth are punished with belief of errors; and such are sore punishments which are made of sins.  
That we may therefore avoid error, 
(1) Psal. 25. 9  Be we humble. 
(2) John 7. 17.  Be diligent in obeying the Word. 
(3) Psal. 119. 113. Tit. 3. 10.  Grow up in love to the affecting of the truth. Take heed of Heretical Books, and of company with such persons, they being infectious; take heed of covetousness and ambition, which have made many Heretics, and reject those who are such.   

Object. You said from Timothy, that they are mildly, lovingly, and tenderly to be dealt withal, How then reject?  
Answ. They are so, whilst there is hopes they may be gained and won; for in so doing we imitate God, who admonisheth 
Gal. 6. 1.  before he smites. He commands also to restore with meekness; and by so doing we show our great love to the offendor, and imitate St. Paul, who used not the rod so long as meekness would prevail. Such places therefore as Rom. 16. 17. 2. Joh. 10. are to be understood after admonitions, and good means used for their reclaiming, which proving vain, they are to be rejected. In regard of themselves. 
(1) 1 Thes. 5. 5.  To work sorrow for their sin. 
(2) 2 Thes. 3. 4.  That they may be ashamed. And 
(3) 2 Cor. 10. 8. 1 Cor. 5. 6. 1 Tim. 5. 20.  to bring them to repentance. So in regard of the Church; that it may appear she maintains no vile persons; that other members may be free from infection, and that others may fear. In Rom. 16. 12. there is a double duty commanded, To mark, To avoid. The parties to be avoided are described from the effects, Divisions and Offences; they who cause these are to be marked, avoided. The rule to which they are contrary, the doctrine they had heard, namely of Salvation, of Christ, which they had learned in that Epistle, or their first Converters. False teachers than are to be marked, so that we be not deceived by them, they causing Divisions and Offences. A watchful eye is to be upon all such 
Mat. 7. 14, 15. Phil. 3. 2.  who by their opinions or life cause divisions contrary to the doctrine of salvation. Divisions and Scandals striking at the ●eart of Religion, and of the Church. The Apostles reasons to avoid such, are, The one Negative, q. d. you think they serve Christ, but they do not, not submitting to his will, not seeking to please him in all things. The other Affirmative, they serve their own bellies, themselves, their own turns, their profit, ease, maintenance, vain glory, ambition, carnal affections, they aiming at their own gain and credit, and not the glory of God.   

Object. We think they are good and honest men, and their ways good, they being so successful, they multiplying so much.  
Answ. 1. For their goodness and honesty I will give you Mr. Hodges answers in a Sermon upon 2 Pet. 2. 2. before the House of Commons, March 10. 1646. You hear (saith he) what the Apostle says, That many have a form, and yet deny the power of godliness, 2 Tim. 3. 5. The Wolf in the Fable, that he might not be suspected, but the more easily make his prey of the silly sheep, put on a skin of theirs, etc.  
2. Why (saith he) should you think to say, he is an honest 
Pag. 58.  or a pious man should be a foolish plea in case of abusing coin, theft, treason or the like; and yet should be of weight and force in this far greater business, and more horrid mischief?  
2. For their increasing, it is no argument of goodness.  
1. The Arrians did so overspread the Church, that it was 
Miratur mundus se factum esse Arianum, St. Hierom.  a saying Athanasius against the World (namely of Christians) and the World against Athanasius.  
2. Popery did spread so fast and far, that Papists triumphingly said and do, Where was your Church before Luther? and they make universality a note of the Church.  
3. Mahumetanism is so spread not only over the Turks dominions 
See Mr. Fox, tom. 2. p. 993. See Breerwoods' Enquiry of Languages and Religions.  which are large, and many in Europe, Asia and afric, but in other Kingdoms and countries' which are not under the Turk, it having spread over Persia, India, China, Tartary, etc. Mahomet arose about six hundred years after Christ, yet he hath bewitched so great a part of the World, although his Koran contains such absurdities, which are rather to be laughed at then named.   

Object. But what need you to trouble us with such like things, we being free from the one and the other.  
Answ. We living where and when errors do abound (for we cannot all be in the truth holding contraries) it is very necessary.  
1. Mr. Paget names about 143. errors and heresies which lately sprung up and shown themselves, not naming the Quakers, of whom there was no notice when he did write that Book. Among this swarm he names Papists, praying in an unknown tongue, holding Transubstantiation, Purgatory, etc. Familists blasphemously affirming they are Godified with God, Anabaptists affirming Baptism to be the mark of the Beast, from Antichrist. Antinomians teaching no Law, no sorrow, such an easy way to heaven, that many follow them (concerning whom Mr. Baxter saith, I do not sit down in 
Pref. to Inf. Chur. memb.  an Antinomian conceit, that I have nothing to do but express my joy and thankfulness) Independents pretending to have a model of Government revealed to them, better than all reformed Churches. Sabbatarians affirming the Jewish Sabbath is to be kept. Anti-Sabbatarians teaching there is no Sabbath, every day being a Sabbath to Christians. Thraskites observing many Jewish Ceremonies. Millenaries believing that Christ shall reign a thousand years on the earth. Socinians teaching that Christ did not satisfy for sins. Arrians denying Christ's Deity. Soul-sleepers, Divorcers and others. He dedicates his Book to the Lord Major, and some chief Citizens of London. He tells them that he had lived almost fifty years amongst them. He commends their care against the infection of the Plague; he minds them that the plague of Heresy is greater; he shows how Antioch was consumed, being a Nursery of Heretics; how Nicomedia a meeting place for Arrians was swallowed up; how the Anabaptists meeting in Conventicles surprised Munster; and how hardly Amsterdam escaped them. Then he gives from Mr. Calvin, he from St. Augustine notes of them: They are great boasters of their own worth and actions, as Simon Magus and the Gnostics. They are blown up with pride, which drives some to Rome, some to Amsterd●m. They are deceitful, slanderers, Separatists, in this equalling the Jesuits. They are treacherously seditious, not preaching peace, but division. They have a show of austerity and holiness. Then he shows the end of his writing to be to give warning to wellmeaning people to avoid errors, forewarning them to this end to beware of private Conventicles, and to keep close to the Ministry of the Word, and Communion of Saints in the Church.  
2. Mr. Baxter saith, there are Devils abroad in the shape of Angels of light, and Wolves within, as sheep without.  
3. Mr. Vines in his fast Sermon before the House of Commons, March 10. 1646. saith, Are not the errors which are ●ife amongst us, either by infecting persons of place and quality, grown into that boldness? or by carrying away Barnabas also crept into that credit? or by spreading far and wide risen to that strength? that they do face, if not seem able to put into danger of routing our common saith, public worship, authorized Ministry, long and much expected & promised reformation. This to the common enemy is the Cape of good Hope; the sound part are afraid lest the truth should come to beg for poor quarter, and be led captive, following the chariot of triumphing liberty.  
4. Mr. Hodges in his fast Se●mon at the same time and place, saith, How sad a sight is it to behold the spreading of this infection, the shoals that being perverted follow these pernicious ways? to see how fast these tares thrive, this leaven spreads, this gangrene frets? The Kingdom looks like a lazar house or field fought in many places; by reason of this, how many are there of all ages ensnared by them? The hoary head that is ready to descend to the grave, and your hopeful spring that seemed to promise life and happiness to the Church and State. And in his Epistle he saith, The Prince of flies hath raised such swarms of flies in every corner of our Land, that many of our Congregations and Families are miserably flyblown with heresy and corrupt tenets. Also in his Sermon he hath this passage. Did ever former ages produce more hideous monsters than we have risen up amongst us in this poor Island? Are there not Arrians, who — Valen●inians, who — Gnostics, who— The Nazareans opinions. The Corinthians form, the Carpocratians improbity, and the Christians profession.  
5. Mr. Bayly hath discovered and numbered swarms of errors and heresies amongst us, and saith that the greatest hazard of the Church this day comes from the evil of errors, 
2 Tim. 2. 17 2 Pet. 2. 1, 2.  it eating up the soul as a gangrene the body, and bringing destruction.  
6. The Parliament which was 1646. were so sensible hereof, that they appointed a Fast to be kept, March 10. for the suppressing and preventing of the growth and spreading 
2 Pet 2. 1. 2 Pet. 2. 2.  of Heresies and Blasphemies, the forenamed Mr. Vines and Mr. Hodges' preached before the House of Commons, their Text in the Margin.  
7. Mr. Edw●rds hath Book after Book to this purpose, discovering the swarms of gross errors maintained in our times, to the number of above an hundred and seventy. He g●ves us a Catalogue of their many blasphemies, of strange passages in their prayers, and then parallels them with the Donatists in St. Augustine's time. The Donatists complained of persecution, so do these. The Donatists were violent against those who opposed their way, so are these. Donatists were great flatterers, extolling their parties for gifts and abilities, so do these. Donatists condemned that in others, they practised themselves, so do these. Donatists were unwilling to have their writings examined by judicious men, but kept them in the dark; because they cannot agree together or amongst themselves, because they know not how long they shall be of one mind, and how far they shall go, because they would not offend their own party, and because they would not discover their own weakness, so these. The Donatists did much wrong to Authors, misquoting them, so do these.  
He parallels them with Jesuits, affirming that Separatists and Jesuits agree so, that both send out emissaries to spread their errors; both use pious frauds to propagate their cause, both infinuate into great men's houses, both are full of equivocations, saying one thing, meaning another; both are active, restless spirits, never without plenty and fine designs; both work by instruments unsuspected, getting their work done by others; both will run great hazards, being daring to effect their ends.  
He parallels them with divers others, amongst whom, with Julian the Apostate; as Julian was a scoffer of Christ, of Christians, of Scriptures; so some Sectaries of Christ, some of the Trinity, some of the Ministry, some of the Ordinances. Julian was a great enemy to learning, so these. He was a Patron of toleration, which these seek for.  
Then he sets down 28 of their evil practices, of which these are some. They ascribe all good done, to be by their party. They call themselves the godly, and well affected. They pretend one thing, and mind another. They strive to have the Church without Ministers. They would have no Church Government, or if any with a toleration. Some of them put down all singing of Psalms, and keep on their hats at prayer. Some of them pretend to miracles, visions, revelations for their way to confirm their Doctrines. When Books come out confuting them, they tell the people they are or shall be confuted, and answered to delude the people. Some of them have strangely abused Baptism, dressing a Cat, and in scorn and contempt of the Ordinance baptised it. When they print, they give their Books glorious titles, as Innocency and truth triumphing, The storming of Antichrist, etc. They will seem to be what they are not, until they have served their turn, waiting opportunity to make void all they seemed to grant. They are restless to promote their cause, observing all tempers and humours. They desperately judge of the estates and actions of all men who are not for them, unsainting them as fallen from grace. They walk more loosely and at large over what they did before they turned Sectaries, and in comparison of Presbyterians, doing 
He was one.  many things under the name of Christian liberty, which Professors formerly did not, nor durst do; when they have set to their hands to many things, they have desired to see the papers, and would not restore them. They upbraid Presbyterians for former conformity, as time-servers, to make people believe the Presbyterians are not conscientious, only time-servers, whereas these were Conformists, forward Episcopal men, thrusting others out, who would not be so, naming seven; yea, some of the chief of them went further in conformity then Presbyterians, naming three. Thus he. Although the words of these men show abundantly the swarming of errors, yet they forget that some of themselves, and of their party were the parents of these spurious births, by opposing and destroying the worship of God, and Government of the Church, which whilst vigorous, did curb and suppress them with good success.  
We living therefore when and where errors abound, I desire you not to take it ill that I use mine endeavour, that neither you nor I may live or die in error, and as beloved brethren to desire you not to err. I am a man therefore subject to err, but such a one who desire not to live in any error, but erring to be reform. And since you and I do err in somethings, being so contrary in our opinions, I will show you my grounds, persuading me that I am in the right, and that it is you, not I that do err. And in doing this I aim at no man's prejudice. I shall show no passion; although I have been choleric and passionate, yet I have been so long a Scholar in Christ's School, as to know myself, my duty, and not to be overswayed by such corruptions. I beseech you therefore in meekness, in cool blood, as you and I shall answer at the great day, the great Judge of the world, to consider conscientiously a few following particulars.   

The First.  
I did and do think, I was and am still persuaded, that the taking up of arms lately amongst us, as for King and Parliament (but indeed against the K●ng) was unlawful, and a rebellion to be repent of. As many others, so some of you did, and perhaps still think otherwise, one of us must needs be guilty of a gross and grievous error. I am confident that I in this err not, since as I judge, we may not take up arms against a lawful Sovereign, should he be vile, wicked, unjust, an Idolater; and that ours against whom arms were taken, was neither. My grounds are, 1. The sacred Scriptures, 
Exod. 22. 28. Gal. 10 20 Rom. 13. 1, 2, 3. 1 Pet. 2. 13.  which teach me that we must hold our tongues, much more our hands; yea, and that we must take heed to our thoughts, and that they are not to be resisted, because they are God's Ordinance; and so a resisting of them is a resisting of God. I know they are called the Ordinance of man; and so they are subjectively, the power being executed by man; objectively, being about the society of man; finally, because for the singular good of man; and instrumentally, they may be of man in places where they are elective; yet is the power Gods, originally they are of God, who appoints that some should govern, some obey, and it is the Lord who maintains and upholds this Order. I know that some cavilling, are ready to say, As some such are good, so some are bad; and are bad ones of God? or how can bad ones be of God? not considering that God gives the Kingdom of heaven only to the good, but the Kingdoms of the earth to good and bad; and that the power of the bad is of God, and to be obeyed, although the abuse of the power where it is abused, is of themselves. Their power therefore causally is from God, his Ordinance, they are Gods Ministers, and resisters resist Ordinances, so him.  
Also because such who resist are to receive greater loss than of goods, than of life itself, even damnation. I have seen some answers to Dr. Fearn. The reasons of some to justify their taking up of arms, (I have them by me) and the Anticaveliarism to that purpose, being willing to see what could be said; and their Arguments to justify their do, that I might join, if the course was warrantable. But alas, I found much said, little proved, from Scripture. The people's rescuing Jonathan is pleaded; whereas it is clear that the 
1 Sam. 14. 44, 45.  people drew not into arms of themselves, but at saul's command; and by a loving importunity they did hinder the execution of a passionate unlawful command. Here nothing is to be found but loyalty. David's being against Saul is to as little purpose. David never resisted, he always fled 
1 Sam. 24. 1 Sam. 26.  from place to place, he was never found fight, resisting, nor hurting, no not when Saul was in his hands. Nor doth the Prophet's wishing those with him to hold the messenger, prove that King's Officers, therefore themselves may be resisted; 
2 King. 6. 32.  for it is one thing to hold a messenger fast, another to strike, to slay. The holding is a delaying of the execution, the other shows contempt of the power. But Elisha, who knew of the messengers coming knew also that the King was sorry for that command, and was coming to withstand it, as the Text expressly hath it. He in so doing did the King's will; as if he had said, Hold him but a while, until the King come, who will have no such thing done. Besides, it might be said, that all the Kings of Israel, the ten Tribes, were themselves but rebels against the house of David. We never read in Scripture that good people did take up arms 
2 Chron. 33. 5, etc.  against their Kings, when bad as Saul, Manasses; nor that the Prophets ever persuaded them against such; and it shows heavy judgements against those who have rebelled against even bad Kings, as Amnon and others.  
2. My second ground is this. Resisting of Kings is against the doctrine and practice of the primitive times, of the ancient Fathers, Martyrs, and other holy men, until of late the Jesuits began to flourish, who turned Religion into policy; and some disorderly reformers, as also certain eminent of the Presbyterians, as Grotius, who wrote a Book de jure belli & pacis, which did much hurt in these late times, but it is well answered in a Treatise, called, Observations concerning the Original of Government; so few misled, have defended (and weakly) resistance, that Dr. Owen in his Herod and Pilate, could find but two English Divines leaning that way, when he wrote his Book, which is not long. And all along the primitive times, they were for obedience, and against resistance, even of persecutors; as Justin Martyr 
See for the Judgement of Antiquity in this point, that excellent Book of the Lord Primate of Ireland, Dr. Usher, entitled, The power of the Prince, and obedience of Subjects; published with a learned Preface, by Dr. Sanderson, late Bishop of Lincoln.  to Antonius the Emperor, Theophilus, Bishop of Antioch, Athenagoras in his Apology to Aurelius do show. Tertullian in his Apology writes to this purpose; In one night with a few firebrands we could be revenged, we want not number of men nor arms; your houses, your Countries are full of us; and we who take Martyrdom so gladly, were we fewer, what were we not able to do, if it was more lawful by our Religion to slay than be slain; yea, we could leave you, and so your places desolate, and subject to enemies. To this purpose he. To this I will add. There was a Legion called the Theban Legion, consisting of 6666 valiant Christian Soldiers, for refusing to commit idolatry, every tenth man was executed. One Mauritius taking the rest aside, encouraged them from Scripture to suffer, not to resist; they were decimated and executed the second time: Then Exuperius taking into his hands the Ensigns of the Legion, said, to these arms I provoke you not, but to suffer. And to the Emperor, We are thy Soldiers, but God's servants; we own thee our employment, to him our innocency; we have our weapons, yet resist not, being willing to die innocent, rather than to live Traitors, our weapons we cast away; so they were all slain, not one resisting. And all our strict Divines, until our sad resistance (Dr. Owen's two excepted) as Mr. Dod, on Com. 5. Dr. Tailor on Titus, Mr. Byfield on Peter, Mr. Parr on Romans, and others were against resistance.  
3. My third ground. I found resistance to be against the 
Judge Jenkins.  Laws of our Nation, which tell us, That to seize the King's For●s and Magazines, is high Treason; so to remove his Councillors by arms; likewise to levy War to alter Religion; to levy War to alter the Law; to counterfeit the great Seal; to adhere to any State in the Kingdom, but the King's Majesty; so to imprison the King until he agree to demands: to imprison the King, to destroy him, and to depose the King, by the Law are high Treasons.  
4. A fourth thing which confirmed me, were the Writings of some men, as Dr. Fearn, and Mr. Symons, who suffered loss of what was dear to him, rather than take up arms against the King, showing twelve reasons why he durst not join in that way. The sum in brief take thus. 1. Then he should assist in many evils. 2. The way was not of God. 3. It destroys the whole Law of God, breaking all the ten Commandments, showing how, every one particularly. 4. It is inconsistent with the Gospel. 5. It contradicts the practice of Christianity. 6. It is opposite to the calling of Ministers. 7. It is contrary to common prudence to go in suspected ways. 8. It dissents from the Rules of Humanity, to fight against him who so long preserved us. 9 It is against nature itself, to consent to our own destruction. 10. It is against reason to go in a way in which all who are gone before us have perished. 11. It is against our Oaths of Allegiance and Supremacy. 12. And it brings in and sets up Popery, and Popish doctrine. For example, 1. The doctrine of resisting Kings is Popery. 2. To place infallibility of judgement in man, as the Papists in the Pope. These in the Parliament. 3. Papists believe in the creature, the Church. These in the Parliament. 4. Papists say faith is not to be kept with Heretics. These with Malignants. 5. Papists believe it to be meritorious to die in their holy War, as they call it. These believe the same of those who die for the cause. 6. Both consent in the doctrines of pious frauds. 7. Papists press the precepts of men. These the Ordinances of Parliament. 8. Papists would have all to submit to the Pope. These to the Parliament. 9 Both agree in violence and cruelty; in his hearing (he saith) he heard one say, It was good to assist the Parliament way; for if the King prevailed we should find favour, if they prevail, we shall have cruelty. 10. Both have the spirit of Antichrist, causing men to deny the truth they had learned and professed. 11. And in the point of defamation they are as dexterous as Papists, for upon a sudden they can do that against a godly Minister, which the Devil in many years was not able to do, making him seem scandalous, so odious. Thus he. I know what is pleaded for resistance, and taking up of arms; namely,  

Obj. 1 If subjects may not resist, than they must obey unlawful commands contrary to Act. 5. 29.  
Answ. Active obedience is to be given to their lawful commands; Passive, when they command things unlawful: So we are 
Dan. 3. 17. 6. 7.  always to obey, by executing their will actively, or by submitting to the punishment passively. If an Emperor be a Nero or Caligula, what warrant then to take up arms against such a King against whom envy itself could not fasten any aspersions?   

Obj. 2 They said they took not up arms against the King, but against his evil Councillors.  
Answ. This is a new coined distinction to cover the ugly face of rebellion. And it is a vain distinction, for to oppose his Councillors is to oppose him. And it is certain Governors are not to be resisted. But why then were not these 
1 P ● 1. 2.: 3  evil men named? why not demanded that they might be legally punished? Why? The sequel showed it was against the King himself.  
Mr. John Blackleach in his endeavours, Printed 1650. justifieth John Goodwin for justifying the murder of the King, Pag. 53. and pag. 54. he affirms, that they did not take away the life of the King, but of one that had been King, and hoped so to have been again. And G. W. in his Resp. Anglic. pag. 32. saith, That the Parliament finding him (the King) the evil Councillor, a settled and obstinate Tyrant. And pag. 41. for a Parliament and State to call a Tyrant to an account, is not unlawful.   

Obj. 3 That they did was in obedience to public command.  
Answ. Obedience is due, and to be yielded to authority; but then the Authority must be lawful, not like Sheba's. And 
2 Sam. 20. 12.  the thing commanded lawful. They had neither, who resisted the King.   

Obj. 4 If subjects may not resist, than it seems Kings may do what they will.  
Answ. Shall we reject the Word of God for seeming inconveniences? God commands us to obey, and shall we pretend inconveniences? Besides, Kings are not at such liberty, but accountable to God. And subjects have many remedies, exhortations, dissuasives, and reproofs, by their nathan's to their david's, prayer, flight.   

Obj. 5 But if King's command to worship Devils, should we not resist? should we obey?  
Answ. Devil-worship was commanded by Emperors, yet Christians took up no arms for the matter, they betook themselves 
1 Cor. 10. 20. 1 Pet. 4. 12, 13.  to prayers, and patiented suffering, according to Scripture.   

Obj. 6 But what if the Government is in danger by evil managing?  
Answ. We are enjoined obedience upon a great penalty; let us in obedience perform our part, and leave the ordering of all to God; there coming many and greater inconveniences by 
Rom. 13. 5  taking liberty to resist, making inferiors to overrule their superiors, the subjects their Prince. Nor can there be greater inconveniences in a family, or a Kingdom, than when there is no obedience but to what seems good in men's own eyes. Our Saviour shows what follows the dividing of a Kingdom against itself. The self of a Commonwealth is the 
Ma●k 3. 21  Law thereof (the common surety between Governor and governed.) The self of a Kingdom is the Religion of a Kingdom. The self of a Church is doctrine and discipline, the one as the Corn, the other as the Hedge, which like body and soul must not be divided. Resisting lawful Authority in lawful things, makes such divisions, brings strange inconveniences. I will conclude this, propounding five things to your considerations.  
1. That the same God who commands children and servants to obey in all things (which are lawful) their Parents and Masters, commands subjects in all lawful things to obey Kings, if not more, since such may command both us and ours, both Parents and Children. An household is a little Commonwealth; and a Commonwealth is a great household. Governors of houses may and do expect obedience from their inferiors; so Magistrates from them. We are to do as we would be done by.  
2. That Christian obedience doth greatly adorn the Gospel 
Tit. 2 5, ●0 1 Pet. 2. 15, 16.  of Christ; and by it we do profess an acknowledgement of God's Ordinance.  
3. That we have a great advantage by Government, by 
Rom. 13 4  Governors, they are for our good; whereas Anarchy opens a window to confusion. Government is for our good natural, that our life and safety may be preserved; for our 
Mr. Parr.  good moral, that we may be brought from vice to virtue; for our good civil, that we may enjoy possessions, and that public honesty may be defended; and for our spiritual good, having God's worship established. Some perhaps say good men are molested. But let such know, that good Magistrates are good men's nourishers; bad are their tryers, so for their good. And if any good men are punished for good, it comes from the abuse of the power. However it is certain, Obedience 
Rom. 13. 3  brings praise, is a doing of good, and is a good work in an high degree, Tit. 3. 1, 2. As if the Apostle should say no good work can be expected from him, who obeyeth not the Rulers, disobedience to such being an high breach of the second Table.  
4. That great danger hangs over the heads of resisters. A cruel messenger, calamity, ruin, damnation; not to obey 
Prov. 17. 11. 24. 21. Rom. 13. 2  is resisting, and fight against God. The murmur of Israel against Moses and Aaron were against God, Exod. 16. 8. Hab. 16. 11.  
5. That it is the brand and badge of filthy dreamers, and separating seducers to despise dominions, and to speak evil of dignities, 2 Pet. 2. 18. Judas 8.  
I can show you Books to encourage you in that way, but in them all, not one convincing Scripture; no Law of the Land, nor practise of the Orthodox Christians, who lived in the purest primitive times; for all these are opposite to resistance. If therefore in this any of you do still err, consider what you have done, repent for the same, that God may pardon you, as the King hath done. And that men may not think or say, you would act over the former Tragedy again had you but opportunity.    

The second.  
In the year of our Lord, 1661. I printed a little Book containing three short Treatises, one of the right of Kings, according to Scripture, A defence of Psalm-singing, And an Essay for orderly hearing; you have them amongst you. That Essay shows that I or some of you do greatly & grievously err; some in going elsewhere ordinarily to hear the Word, having it of you preached at home in your Church; or I in not showing that those who do so (and I think I do sufficiently prove it) by so doing, are guilty of sin upon sin. As of sin against God three ways: Against the Church, and Commonwealth, and Laws of both. Against their own Pastor four ways. Against the Minister they go to hear four ways. Against the day two ways. Against their common neighbour two ways. Against their Christian brethren two ways. Against those who dwell in places where preaching is not two ways. Against themselves four ways. Against their families three ways. And against the rules of Christianity four ways. I beseech you in cold blood to consider, That things of this nature are not matters to be dallied with. If therefore I do not err, the doing of some of you is grossly evil, and notoriously sinful, you add and heap sin to sin, submit therefore to the truth maintained. And if your so well improved and rarely gifted teachers can confute those reasons, and so show that I do err, you shall find me willing to alter my judgement.  

Object. You perhaps think and say I preach unprofitably, one of your articles against me formerly being thus: He hath preached so unprofitably, that three or fourscore of his Parishioners have been forced to go into the Country to hear others. And he hath forced some to remove their habitations because they could not profit by 
Not one.  him. Thus your Article. And when a Committee-man told some of you, that I was esteemed by the Country a painful Preacher, he was answered, To little purpose.  
Answ. 1. I confess I then had preached unprofitably in regard of myself, for by meres of my preaching and practice, I lost both goods and Living.  
2. In regard of your cause I also preached unprofitably, not furthering, but hindering of it. This being another of your Articles. He hath dissuaded those who have been willing to lend money, and to put in horses, and to bear arms for King and Parliament, bringing in proofs of Scripture, and urging the practice of the primitive times, to pervert the judgement of his Hearers, and to persuade them rather to suffer than take up arms for the Parliament.  
3. If in regard of sanctification and salvation, the less profitable my preaching was, the more is my grief, and the more your sin and shame. Either I and hundreds more did then err in being of a contrary opinion, or you in so articling then, or thinking so now, some absenting themselves wholly, some often. Had I preached only here, such words and do would have made me afraid and ashamed to come into a Pulpit. But before I came hither to dwell at first, I being accounted a Preacher both here and elsewhere, and after my settling here adjudged so by many, and those judicious, as their frequent coming hither, and to other places where I preached did show, until our unhappy divisions. But when I would not leave praying for Bishops as desired, when I would not freely contribute to War as requested, nor pay Taxes to foment War, as enjoined; when I refused to preach up Wars and fight, and stirred up people to pray for the peace of Jerusalem, then, and not until then I was an unprofitable Preacher, unfit to preach, yea to live amongst you, and continue here. And blessed be God, and I hearty thank you for that kindness in driving me away, for had I continued, your do would have made me poor, yea more, my life uncomfortable; and worst of all, my reputation wholly lost, reporting me a Malignant, a Delinquent, one rotten at the heart, a no, or an unprofitable Preacher; yea such, that it was said to a Parliament man, a friend, If your Worship knew him as well as we, you would not take his part. And in all places where I came in the troubles, even from such who were contrary minded to me, and of your way and judgement, I found love to myself, and such liking to my preaching (the same Sermons I preached here) that I was importuned by many, to many places in City and Country. And such approbation there was of my preaching, that I (and others in my condition) being silenced, the Parliament Clergy, Committee, and some great ones of that way obtained for me freedom and liberty to preach, having forborn but five weeks; yea such approbation hath been given to my preaching, and to the profitableness of it, by multitudes of people, no whit inferior to you, nor in no kind; that I bless God I neither then feared, nor now do fear to come into a Pulpit.  
4. If you err, thinking still (as it seems you do) my preaching to be unprofitable, I desire you to see whether the fault is in my preaching, or in yourselves. I hope you will acknowledge Isaiah to be a profitable Preacher; his Hearers it appears did not, he complaining, Who hath believed our report? You have I believe the same thoughts of Jeremiah 
Isa. 53. 1.  and Ezekel; their hearers had not, Jeremiah's telling him he preached falsely, and that they would not do according to 
Jer. 43. 2. 44. 16, 17. Ezek. 33. 3●.  what he had spoken. And Ezekiels not at all edifying by him, although they delighted to hear him. Surely you will yield Christ to be a profitable Preacher, yet many of his Hearers so far from judging so, that they wholly left him; yea, so 
Joh. 6. 66. Joh. 6. 67.  many, that he said to some of his followers, Will you also go away? Was the fault in the Preacher, or in the Corinthians, when one was for Paul, another for Apollo, another for Cephas? 
1 Cor. 1. 1, 2.  Was the blame in the Preacher or Hearers, when they would not endure sound doctrine, but after their own lusts did heap to themselves Teachers having itching ears, turning away their ears from the truth, being turned to Fables? 
2 Tim. 4. 3, 4.  Was the fault in Manna (that heavenly food) or in the men (a murmuring generation) when it was loathed? Let people hear without prejudice, with better affections, and more preparation, and then see if the Word is unprofitable.  
5. But if the many hundreds (as well as I) who by word and hand have approved of me, and of my preaching as not unprofitable, if we all do err, that I am so unprofitable at Broughton (I desiring your good and profiting) I can God permitting me, and perhaps will make trial whether some other can profit you, being assured that I can preach in many places where my preaching will be esteemed acceptable and profitable.  
6. But take heed to yourselves; for if we be but the savour of death, we do our Master's work, we do what we are sent for. And if we cannot give our account with joy, but 
2 Cor. 2. 15. Heb. 13. 17.  with grief, I am sure that will be unprofitable to you. I had thoughts not once to mention such things, not to show one disliking word or look to such who endeavoured to ruin me and mine; but to prevent greater inconveniences into which I see some running, imitating St. Paul writing to the Corinthians, I play the fool in his sense.    

The Third.  
A third particular in which you and I much differ, is about persecution, concerning which, you or I do greatly err; some of you complaining of persecution, and one of your Articles against me being thus. He hath been and still is an enemy to all those that profess the power of godliness in his Parish, and hath persecuted them as far as possibly he could, and estranged himself from the society of all the faithful and godly Ministers about us, and upon all occasions would give reproachful speeches against them. Thus your Article. And I think I was persecuted, and by some of you; and as for yourselves, you yet never knew what it meant. That you or I may come out of this error, let us first see what persecution is.  
Persecution is more than affliction; many afflictions have no persecutions in them, but every act of persecution hath many afflictions in it. Afflictions many arise from irrational, yea from inanimate creatures; persecution is the act of a 
Act. 9 1.  rational creature, reason abused or clouded being the spring of persecution. One wicked man may vex or afflict another to death, but none are said to be persecuted but the good; evil men are punished, good men persecuted. And if an evil man is persecuted, it is because he makes show or profession of goodness. Persecution in a large sense signifies to trouble; 
Job 19 22  strictly taken it is the actual opposition of any man for the cause of God, for righteousness sake, proceeding from an enemy like zeal against his person or peace; it is mental, when the spirit of man riseth up and opposeth another; verbal, when men give hard words and uncharitable censures; and real, mentioned Mat. 10. 18. To do thus, or to persecute 
Act. 9 5.  is exceeding sinful, it opposing another for doing of good, for holding the truth; yea, it is such a sin as to persecute Christ. And a persecutor is a great offendor, yea one of the greatest sinners. Paul confesseth h●mself to have been a chief offendor, because a great persecutor. As it is one of the highest acts of graces to be persecuted, so it is 
1 Tim. 1. 15.  one of the highest acts of wickedness to persecute, it opposing Christ. See therefore whether you or I were persecutors, or persecuted; it being a matter of great concernment, even of salvation. I think and affirm that I was persecuted, which I prove from what I suffered, from the manner how, and the cause why. See what I suffered, the loss of four loads of goods, of above seventy sheep, twelve swine, and six kine driven away at one time. And August the fourth 
July 15. 1643.  following (not full three weeks) the loss of my living, the gift of it to another, bearing date that day, although the place was supplied by my care, until the uncivil and unchristian carriage of some of you forced for bearance. I lost my reputation so far as credit would be given to malicious and false reports and accusations, of being a Malignant, an enemy to the cause of God, yea such a one that all the godly in Broughton refused to hear my preaching, and went to Northampton (some saying nothing) only to make number, and so to make me more noted for a vile person; and when some have seemed to compassionate my condition, than such base back blows; If you knew him as we do, etc. the manner therefore with all the disgrace and violence that could be. And why all this? for what cause? I could tell you what some said; I might be quiet if I would do as you did. I could tell you what some of your great ones said; I should be quiet if I would take the Covenant. But I neither durst do as you did, nor take the Covenant. I had taken the Oaths of Allegiance and Supremacy (and so had many of your leading men) I saw the Word of God, the Laws of the Land, and the practice of the primitive Church against you, which made me more willing to suffer than sin, my sufferings being for righteousness sake, for doing my duty, I am bold to say, and conclude it was I who was persecuted, and some of you were persecutors.  

Object. But what can I say to your Article?  
Answ. Your own consciences can tell you, that there is not the least truth in it; that it is a fardel forced, full of falsehoods, stuffed almost with as many gross lies as words, and those as false as ever came from hell. You know in those days I was most intimate with such, who were said to be persecuted; you know that before I was forced away, I never molested man, woman or child to the value of a farthing; surely, than no persecutor notwithstanding that lying Article. And since my return I complained of one for not coming to the Communion, but prosecuted it not; and if I had, it could be no persecution, being for disobedience; and for to reform. Another for trial of right; both which I may do again, and be no persecutor. As for your being persecuted, I as yet never knew nor heard that any of you was molested, although some of you have even dared authority to use severity by your rash indiscretion.    

The Fourth.  

Object. Perhaps you will say you are threatened for such and such Meetings; and is not this persecution of good men?  
Answ. 1. Surely if one is threatened and no more, that afflicts not much.  
2. But suppose from threatening it proceeds to acting, so that you are punished; then you will do wisely to consider, whether the cause of suffering-will make it persecution. He who is persecuted takes up Christ's Cross and follows him, he suffers not as an evil doer. It is sa●d to pull upon 
1 Pet. 4. 15  ourselves self-created Crosses. It is sa●d to bear the Cross, and not follow Christ. If our Cross is Christ's, we then suffer for the same cause to bear witness to the truth. In the same manner patiently, charitably, thankfully, and for the same end as Christ to take away sin, so we to further mortification, and be stirred to repentance. How loudly do the Papists cry out of persecution when they are punished, and do you think justly? How do the Quakers glory much of their persecution for Christ? yea, and the Donatists, and Priscilianists of old have defended their Heresies to death, which they counted Martyrdom and Persecution; yea, the most of men molested for their opinions do the like, all thinking they suffer for Christ, for righteousness sake, and so conclude they are persecuted. It is good when we suffer to see for what it is that we suffer; and so should it be as you fear or fancy for your Meetings. Then consider seriously and conscionably, whether in so doing you do well or ill, or not well; Authority languisheth where it is not feared. But if you do well, fear no persecution, Scripture assuring us that Rulers are not a terror to good works, (that is, works, the effect for the cause) but to evil works. To understand 
Rom. 13. 3, 4.  what are good or evil works, we are to know that works are so Theologically taken; so a good work is that which is done of faith, and of a sincere mind, for the glory of God; it is ill when not done so. The Magistrate cannot judge of these, because they are inward; but of good or 
Mr. Parr.  evil civilly so, which are according to or contrary to the Law divine, humane, positive, municipal of Kingdoms, Cities and Corporations, whereby the necessary discipilne of every State is established. Of these he judgeth. Wilt thou not be afraid, do good; namely, obey and resist not. He doth not mean the profession of Christianity, for that was then hated; but such good which was so in the judgement of the Heathen, a civil, honest conversation agreeable to the Laws of the State wherein they lived. Then he is the Minister of God, for such men's good. But if thou do evil, ver. 4. namely, moral or civil evil, contrary to the Decalogue or positive Law of the place where thou livest, fear; for he beareth not the sword in vain, since we must be subject, and their Laws obeyed, not only for wrath. 1. Of God who is angry with such who resist Authority. 2. But also of the Magistrate whom we provoke by disobedience justly to punish; but also for conscience sake; namely, conscience of our brother, it being an offence to a peaceable and loyal subject to see any to take liberty to break the Laws of the Magistrates; as of ourselves, lest we wound our own consciences, every soul being bound in conscience to obey his lawful Magistrates; every part of God's Law binds conscience. And to obey Magistrates is part of Gods Law. As we are to render to all theirs, so to Caesar his due; to Caesar the things which are Caesar's. Well, what saith the Magistrate? what saith the Law? 
Mat 22. 21  Do they allow of your Meetings? Give me leave to tell you how St. Augustine commends a Law Imperial made against the Donatists, and Schismatics in his time, which was, That they who separated from the Church, and had private Conventicles, should be punished with pecuniary mulcts, their Leaders with banishment, the place wherein they met to be forfeited to the Emperor; they should have no power to bestow their own Goods by will, nor enjoy any Legacy bequeathed to them.   

Object. But you perhaps will say, If there is any Law against such Meetings, it is not good.  
Answ. 1. Will not Papists, Quakers, and who not, object the same of Laws made against them?  
2. Is it tolerable that a Statute made upon long deliberation, by so many wise men, and such in Authority, should be disclaimed for the private opinions of some novel Divines and unlettered persons?  
3. We should be modest, and not think ourselves wiser than we are, Rom. 12. 3.  
4. A good subject examines not what is best, but what is commanded, and submits to it, it being lawful.  
5. If in making Laws every man's fancy was to be regarded, there would be no end nor order.  
6. If men doubt of the lawfulness of things commanded, let them go for resolution to such who are peaceable, and 
Prov. 24. 21.  not consult in matters of obedience with such who refuse to obey.  
7. In matters doubtful follow the safe Rule, hold that which is certain, leave that which is uncertain; leave reasoning, and obey the Magistrate that is certain. It is our duty.  
8. Hear reverend Dr. Sibs: who saith, The Laws under which we live are particular determinations of the Law of God, therefore aught to be a Rule unto us so far as they reach, although 
Sib's souls conflict, Edition first, fol. 364. pag. 2. I note the Edition because later Editions have corrupted the Author; so that what he speaks in general, they restrain to some things of the second Table.  it be too narrow a Rule to be good, only so far as man's Law guides unto; yet love being the joint reason and consent of many men, for public good hath an useful guidance of actions that fall under the same, where it 
☞  dasheth not against God's Law; what is agreeable to Law, is agreeable to conscience.   

Object. If any of you say, as some do, Authority will not save souls.  
Answ. Give me leave to tell them, That the Religious commands of Authority, such as of David, Jehosaphat, Josiah, Hezekiah, for the keeping of the Passeover, and order in the service of God; such as of our Kings and Governors for the observation of the Lord's day, for the hearing and preaching of the Word, with other such, did and doth save souls, and far more than your Meetings; yea, so much as a thing well and legally done, furthers it more than a thing done illegally and disobediently. Besides, if all which is taught in your private Meetings is good and warrantable, yet it is so far from converting, that it perverts many souls, causing them to judge amiss of wholesome Laws and good Government, causing them to slight the Ministers of the Gospel, whom they are to hear and obey, making rents and divisions in the Church, hardening Papists & profane people in their unwarrantable ways, and making many wellminded people at a stand, not knowing what to do. And as it is certain that the commands of such who are in Authority over us, concerning matters of Religion, tend to the conversion and edification of men; so it is without all doubt, that disobedience to their lawful commands, in lawful things, tends to the 
Rom 13. 3.  damnation of souls.   

Object. I will then submit to the punishment inflicted according to Law.  
Answ. But what if that is not sufficient in point of conscience? for Laws made of things just and profitable for humane societies, intent the subjects obedience in doing them, and are confirmed with a double bond; the wrath of the Magistrate, and conscience towards God; by undergoing the punishment, the injury done to man is satisfied; but by resisting the Magistrate in intention, and breaking a profitable Law, a man remains under the pollution of sin before God, from whom none can discharge.  
The Law enjoins public Worship, and forbids such private Meetings; you neglect the public Worship, and extol your private Meetings as the only way; you condemn the Law as unjust, and commend your so doing as good; whereas the Law tending to settle, preserve and keep unity, peace, order and concord, must needs be good. And being so, consider whether such Meetings can be so.  
1. Confronting and disobeying lawful Authority.  
2. Casting dirt and disgrace upon the face and form of Government, proclaiming it persecuting and tyrannical, compelling such good people as you would be accounted, to creep into Barns and Houses, as if you wanted the truth publicly taught in our public Meetings.  
3. Do you not in so doing, condemn our Church as false, if not Antichristian?  
4. Do you not condemn all the allowed Clergy, as unprofitable and naught?  
5. Do you not neglect and draw others to neglect the public Ordinances of Christ?  
6. Do you not cause people to slight their Teachers, and to question whether there be such a thing as Religion, and so to turn Atheists?  
7. Do you not hereby cause people to think our Laws are but scare-crows, and our Lawmakers to be such men who regard not what they do, so to undervalue the one and other?  
8. Do you not encourage your Teachers to do that they have no warrant to do from God or man? For what warrant have they to exercise the Ministerial function, since the same Authority which enabled them to, disinables them from preaching. It is the Law which inables us to, and allows us where, and when to preach; which Law hath power to disinable also. To this end see the judgement of the old Nonconformists, in a Book put forth by Mr. William Rathband, in which they prove against Separatists, that the Church of England is a true Church, and that separation from it is unlawful. Amongst many other things they answer the Separatists objecting against them, their yielding to suspensions and deprivations, thus. That so long as the Bishops suspend and deprive, according to the Law of the Land, we account of the action herein, as of the act of the Church, which we may and aught to reverence and yield unto; if they do otherwise, we have liberty given us by the same Law to appeal from them.   

Object. If it be said that the Church is not to be obeyed when it suspends and deprives us for such causes, as we in our consciences know to be insufficient.  
Answ. We answer (say they) That it lieth in them to depose that may ordain, and they may shut that may open; and that as he may with a good conscience execute a Ministry by the ordination and calling of the Church, who is privy to himself of some unfitness, if the Church will press him to it; so may he who is privy to himself of no fault that deserveth deprivation, cease from the execution of his Ministry, when he is pressed thereunto by the Church. And if a guiltless person put out of his charge by the Church's authority may yet continue in it, what proceeding can there be against guilty persons, who in their own conceits are always guiltless, or will at least pretend so to be, seeing they also will be ready always to object against the Church's judgement, that they are called of God, and may not therefore give over the execution of their Ministry at the will of man.   

Object. And to the speech of the Apostles objected, Act. 4. 19, 20.  
Answ. They show it is most unskilfully alleged, there being three differences between their case and the Apostles.  
1. They who inhibited the Apostles were known and professed enemies to the Gospel.  
2. The Apostles were charged not to teach in the name of Christ, nor to publish any part of the Doctrine of the Gospel; which commandment might be more hardly yielded unto than this: Our Bishops are not only content that the Gospel should be preached, but are also Preachers of it themselves.  
3. The Apostles received not their calling and authority from men, nor by the hands of men, but immediately from God himself, and therefore also might not be restrained or deposed by men— Whereas we, although we exercise a function whereof God is the Author, and we also called of God to it; yet are we called and ordained by the hands and Ministry of men, and may therefore by man be also deposed and restrained from the exercise of our Ministry. Thus they. See also Mr. Balls trial of the grounds of separation, a solid work.  
9 Do not such Meetings asperse all the penal Laws of the Land, and the judicial proceed which have been since the Reformation, against Papists, Priests and Jesuits, or any other justly suffering for their Religion as acts of highest injustice?  
10. Do they not endeavour the rending and crumbling our Church to nothing?  
11. Are they not a menas to fill the Kingdom full of factions and tumults?  
12. Yea, and are they not against your so much cried up Covenant, which was to bring the Church of God in the three Kingdoms to the nearest uniformity in Religion; whereas you by thus doing, go about to divide and subdivide, not being ignorant what fruits our Saviour shows to come 
Mat. 12. 25.  from division; saying, A Kingdom divided against itself (political, good Laws and constitutions, Ecclesiastical, as doctrine and discipline) brings desolation, probably, and very often. Look but to the Church of Corinth, what desolations! Their preaching an empty thing, when one for this, another 
1 Cor. 1. 12. 1. Cor. 11. 20.  for that. Their Communions became desolate, and by such means and do St. Paul became their enemy, who gave them their very being in faith, and was their spiritual father. And what desolation such divisions bring with us, is evident; what casting off your Preachers, their old precepts, and your old practices, until at length some grow from something to nothing. Is it not so when some noted for parts and piety long since, a long time talk so Atheistically as to profess a readiness to hear the one and the other, with a resolution to believe neither, the one preaching against the other; and that there was never any sound preaching since Christ's time. Are these good fruits? and would not such have objected the same against the Prophets, Apostles, and Christ himself? false Prophets and Apostles preaching against the true. Christ preaching against the Scribes and Pharisees, and they affirming him to be a deceiver? And I dare maintain that what they preach contrary to what we preach in public (if they do) to be contrary to sound doctrine.   

Object. You say you do nothing but what is good, you set open the great doors, and little doors, not caring who sees, who heareth you.  
Answ. 1. Admit that what is preached is good, yet it is not well done; good things should be well done, according to rule and order.  
2. The Tree is known by the fruits, and by your such Meetings, we see the public Ordinances slighted, neglected, contemned.  
3. I cannot accuse what is delivered in your Meetings; but if it is contrary to what we preach in public, it is not good doctrine. And let me tell you, that John of Leyden infused his dangerous opinions in private Meetings; and how our Mr. Thrask in public preached sound truths, but in his private Meetings, he did indoctrinate his followers with his pernicious principles.   

Object. They who preach to us in private Meetings, are pious men, the other are profane, vicious, scandalous.  
Answ. 1. If this be true that some of us are such, we are sorry for it; yea, such we will not justify (and when was it otherwise?) nor is all done by the other justifiable.  
2. There are more sins than swearing and drunkenness; who can forget the swarms of sins in our late Tragedies? and who were actors of many of them in it?  
3. For the present. Are not despising of Authority, disobedience 
Cobbler of Gloc.  to wholesome Laws, sins? from which are these men free?  
4. Blessed be God, although we all are proclaimed to be profane and naught; yet there are very many as free from idleness, drunkenness, swearing, and such like vices, and as painful, pious, charitable, and inoffensive as the strictest in your commanded company.  
5. But to be plain with you; All professions whilst kept under, it is their interest to be orderly; but when these men of late had their liberty, we are able to prove the profane excesses of some of them, even to public scandal, by Epicurism, intemperance and uncleanness; to say no more.  
For my part I cannot think, but that the respect such who are in Authority bear to themselves; their care to have their Laws and Religion upholden, their obedient Clergy not vilified, and people kept from Atheism and rebellion, will awaken them in time, strictly and by severity, to do that which their clemency will not do. You cry out much against Popery, yet your do endeavour to bring it in, and set it up; it is a Jesuitical plot to sow division amongst us, to make our Religion odious, and that they may fish in troubled waters. From a good Author I will tell you a story, which is this. Before our troubles, one Meridith, an ancient 
Dr. Nicols.  and learned Jesuit, told one reconciled to the Church of Rome, that in England they had been long and industrious about the work of conversion, but it went on slowly, and so would do, until they took a wiser course. Two things there were that must be done, before they should bring their business to a full effect; they must first find a way to remove the Bishops and Ministers, in whose rooms they must bring it so about, that all should have liberty to preach. Then secondly, they must get down the Common-prayer-Book, and suffer every man to use what prayer he list. And we cannot but remember how far they effected this in our sad troubles. Besides, if you expect such privilege, why may not they expect the same? They being Christians, they being subjects, they and some of you being Recusants; why not they their Mass, as well as you your Meetings?   

Object. Why? Those you hear in your Meetings have rare gifts, they are pious and precious men.  
Answ. I envy no man's gifts, but bless God for other men's parts and piety.  
2. Comparisons are odious, otherwise we could say as St. Paul of the false Apostles in his time; Are they thus, and so? so are we.  
3. The forbidden fruit without doubt was excellent, yet it had been good for our first Parents to have contented themselves with their allowed Trees and fruits. Many men's Wives and Diet come short of other men's, yet it is fit their own should content them.  
4. Blessed be God your allowance is large, you may hear every week three Sermons in an approved way, and none of them to be contemned.  
And as for Popish Priests, do you not think the● will say for their Priests and Jesuits, the same that you do for your Preachers; you say yours are rarely gifted men, great Scholars, pious, painful, and what you will more. They will not conform to the Book of Common-prayer, nor observe the Orders appointed by the Church of England, they will not assent and consent. They can and will say the same of theirs. If you say yours will take no Live, they can say the same, and add; not Wives neither. If you say that yours live by providence, going about to do good, they can say theirs have not settled abiding but are sometimes here and there to promote and spread the Catholic cause, and are maintained by the people's bounty.  
We acknowledge that we and Papists are Christians, agreeing in many things; for we and they acknowledge unity in Trinity; but we with them acknowledge no Queen of heaven to pray unto. We and they acknowledge the Scriptures to be the Word of God; but we with them make not the Apocrypha Canonical. We with them make the Word of God the ground of faith; but we with them make not unwritten traditions of equal authority. We and they agree in admitting doctrinal traditions agreeing with Scripture, or thence deduced; yea, ritual for order and decency left to the disposition of the Church, although but of positive and humane right, they not being childish, nor accounted parts of God's Worship; nor with opinion of merit, nor burdensome for multitude: But we with them believe not traditions obtruded as Articles of Religion, grounds of faith, and parts of God's Worship, they not being deduced from Scripture by inference, nor expressly commanded, such we reject. We and they receive and believe the three Creeds; but we with them receive not the Creed of Trent. We and they believe the true God is to be worshipped in Spirit and truth; we with them believe not that he is to be worshipped by Images. We and they believe that we are to pray with fervency and sincerity; but we with them pray not in an unknown tongue. We and they pray to God; but we with them do not pray to Saints and Angels. We and they acknowledge Christ to be our Mediator of redemption and intercession; but we with them do not at all rely upon the intercession and merits of Saints and Angels. We and they do honour Saints departed; but we with them do not worship them. We and they do urge to good works; we as necessary effects of justifying grace, they as causes; we as the way wherein we must walk unto, they as the meritorious cause of eternal felicity. We with them believe two Sacraments; but we with them believe not seven. We and they believe a real presence, so in the Sacrament, that the worthy Communicant really partakes of Christ's body and blood spiritually; but we with them do not believe that the bread is transubstantiated into the body and blood of Christ; so that dogs and mice may eat it. We and they believe there is an heaven and hell; but we with them believe not Purgatory. Christians therefore they are.   

Object. But they are Idolaters.  
Answ. 1. And they say we are Heretics and Schismatics. Saying only proves nothing.  
2. Call them Idolaters (I think they are so) and what you please; yet I am sure as in many things you differ from them: for whereas they make seven Sacraments, some of you will not make use of two. They ascribe too much to Sacraments, you too little. They keep too many holidays, some of you keep none. They are blamed for saying the Lords prayer too often, some of you for not at all. So, in some things you agree, namely, in Separation and Recusancy. They forsake our Church as Heretical, some of you as Antichristian, I fear, since you are come to say our Church and yours.   

Object. Say we not right, that your Church is Antichristian, since your Common-prayer-Book is Popery? taken out of the Mass-Book? how can we then abide it? may we not justly leave it, and for it your Assemblies?  
Answ. 1. Take heed what you say, the first offence is an hundred marks; the second four hundred marks, and imprisonment; the third is loss of all a man's goods, and imprisonment duing life. Laws which sleep a while may be awakened.  
2. But what one word or syllable is in it savouring of Popery? Is there any praying to Saints? for the dead? Is there any allowance of merits? of Purgatory? name any one point of Popery if you can.  
3. Whereas you say it was taken out of the Mass-Book; who told you so? did you or they ever see the Mass-Book? do you or they know what it is? But admit it is taken out of it, and that the Mass-Book is bad, as it is; Is it the worse? Is gold refined from dross, wheat cleansed from chaff, at all the worse for the dross and chaff? As for the Mass, I abhor it, as injurious to the Priesthood of Christ, to the sacrifice or death of Christ, as an hindrance to an holy life, and contrary to God's will, and therefore I am far from defending it. The word Missa or Mass, by some is derived of Missoth, or Mincha, an Oblation; by some from the Latins, who used these words, Missus, Missa, etc. The ancient Roman Idolaters dismissed the people from their sacrifices with these words; I, licet, Missa est; Depart, it is permitted, and so the Assembly was dismissed. And these words are now pronounced, Ite, Missa est (scilicet concio sive Ecclesi●) signifying a leave given to the company to departed. Let it be what it will, or come from this or that, we have it not, neither name, nor thing. Demand of them I desire you, who inform you that our Common-prayer-Book is taken out of the Mass-Book, so Popery; If ever they saw and read the Mass-Book? And if they have seen and read it, demand of them then, 1. Whether all the Mass-Book is in our Common-prayer-Book? They must say no. 2. Whether all our Common-prayer-Book is in the Mass-Book? They must say no. 3. Whether that which is in our Common-prayer, and in the Mass-Book, is good or bad? They cannot but say it is all good. I am persuaded they can prove none of it to be bad. 4. Whether it being good, the being of it in the Mass-Book, can make it bad? or whether we are to reject all the good in Popery, as the name of Christian, with much more?  
Mr. William Rathband (who put forth a modest confutation of Separatists agreed upon long before, as he saith, by the joint consent of the godly and learned Ministers of this Kingdom, who stood out and suffered in the case of Uniformity. They in it showing the Church of England to be a true Church of Christ, and therefore separation from it to be unlawful.) He with Mr. Thomas Langley, Mr. Simeon Ash, Mr. Francis Woodcock, and Mr. George Cross, all so far as I can conjecture, Non-conformists, put forth a Book of Mr. Jo●n Ball, a Nonconformist; wherein he writes learnedly and 
The trial of the grounds of separation he put forth himself.  piously against Separation; he writes in defence of set forms of prayer, and that men are not to separate from the Church because of ours. He saith, many are the Objections which are made against set forms of prayers, and particularly against our Book of Common-prayer; all which I have endeavoured (saith he) to answer severally; not because they are of so great weight, but because I desired to satisfy fully every doubt. And whereas it was objected, The Common-prayer-Book was taken out of the Mass-Book. He saith, It followeth not that therefore it is a 
Pag. 8.  false worship; for many things in the Mass-Book are good, a pearl may be found upon a dunghill. 2. If out of the Mass-Book, How cometh it to pass then, saith he, that it hath those things directly contrary to the Mass-Book? He instanceth in many. Further, he saith, It is more proper to say the Mass was taken out of our Common-prayer; for 
Pag. 10.  most things in our Common-prayer were to be found in Liturgies long before the Mass. The prayers and truths of God taught in that Book, pertain to the Church as her prerogative; 
Pag. 11.  the Church of God may lawfully make claim to those holy things, which Antichrist hath unjustly usurped. Now since I find that erroneous opinions once entertained are not easily gotten out of the heads and hearts of men, for they quickly root deep; take strong hold, and cannot easily be pulled up, as we see in Christ's time. The Pharisees held corrupt opinions about 
(a) Mat. 15. 2.  working, 
(b) Mat. 7. 11.  dispencing with children's obedience, about 
(c) Mat. 23. 32, 33.  swearing, 
(d) Luk. 15. 12.  fasting, and many errors about the 
(e) Mat. 5.  Law. Did Christ get these errors out of them? He brought the clearest light that ever any did; they for all that lived in darkness. The Sadduces denied the 
(f) Mat. 22. 23.  resurrection. Christ laboured to convince them, they held their errors in St. Paul's 
(g) Act. 23. 8.  time. 
(h) 1 Tim. 1. 20. 2 Tim. 2. 18.  Hymineus, and Philetus, and Alexander, had rather be delivered to Satan, than to deliver up their corrupt and damnable opinions, Therefore as all of us should be careful to take heed what opinions we receive, to this end to try the spirits, & not take things on trust for the learning, seeming holiness and worth, or respect we have to any man; but to search and see that they have a sound bottoming from the Word: So we are not to wonder why the best of God's messengers cannot take men off from their unwarranted opinions. The Jews retain their opinion, that neither Elijah nor Christ are come. The Papists retain their opinions, and will die in their errors rather than embrace the truth. It will be no strange thing then, if I endeavouring to, I neither do nor can remove you from your erroneous practices.  
1. In vilifying, not coming to, but absenting yourselves from the public prayers of the Church, no not by Scriptures, the testimony of holy Martyrs, the hatred Papists bear to it, the strictness of the Law under which we live, the excellency and usefulness of it, nor by the approbation the Reformed Churches give of it; of all which I have made use but in vain.  
2. In not baptising your children, or baptising them in an illegal and irregular way, although I think I have showed sufficient grounds and authorities, and Mr. Baxters' opinion, which is, That they who deny baptism to their children play the devil's part, yea, do herein heinously exceed the Devil. Some who admire the man, will be his Interpreter, saying, his meaning is, If they may have them baptised in his way, and then will not, but refuse. Read his Book of Infant Church-membership through and through, and you shall find no such limiting to this way or that; he acknowledgeth ours to be true baptism, valid, and not to be reiterated. And whereas some who think they know more than they do, say, It is the duty of parents to have their children baptised, although it doth children no good; such senseless silly speeches show that some folk's bolts are soon shot. It is a duty, and yet doth it no good? Do Scriptures so highly 
Act. 23. 8. Rom. 6. 4. Tit. 3. 4.  commend Baptism as we read, and doth it no good? Is it no good to be a member of Christ's Church, but to be in the same condition with Turks and Pagans?  
3. In not coming to the Communion, of which I have spoken often, and at large; but I see you are resolved notwithstanding. I will entreat you to take notice, that if your practices are erroneous, as they are, 1. That to be obstinate in an error is dangerous for man's salvation. The ugliness of obstinacy in error doth appear from the Author of it, who 
Mat. 5. 19 Mat. 13. 25.  is not God, but the Devil; so obstinate errors, diabolical; and naturally it produceth Heresy or Schism, and is such that St. Paul wished to be cut of. A mutinous Soldier is 
Gal▪ 5. 12.  hanged, when an open enemy hath fair quarter. Consider also that errors in the end bring terrors, such making men like children, hulk on the Sea without rudder; for in such a condition are such who float on groundless errors; yea, errors 
Eph. 4. 14.  make men as bones out of joint, which cost groans to bring them in place again. Alas! what is a traveller in the night out of the way? how is he troubled? A Rebel out of the King's favour, how is he perplexed? erroneous persons are Travellers out of the way, and as Rebels out of favour.   

Object. You are deceived, Papists, Anabaptists, Quakers, we and other more, you think do err, are not troubled; we fear not, we suffer for our consciences.  
Answ. Admit some live and die confident in gross errors, never fearing harms to follow: So some run into the fire fearlessly, and rush upon dangers desperately, but they are frantic or foolish, not wise and well-guided persons.  
And that we may not err, take heed of pride which provokes men to errors and factions. Take heed of prejudice against any thing causelessly. Take heed of covetousness, 
Act. 8. 9 Act. 19 32 Tit. 1. 11.  truth's adversary; for some subvert houses for lucre sake; gain persuades many to maintain errors, that errors may maintain them. And be we careful to this end constantly to believe what is taught you by the Scripture, and conscionably to obey what is commanded you by the Church; provided it be not contrary to Scripture. Be careful to fasten our faith upon Scripture. If Scripture saith it, I will believe 
Gal. 1. 8.  it. To fasten our charity upon our Mother the Church, and her directions, and see that we ourselves be humble; for whereas many object, all allege Scripture, we confess it to 
Mat. 4.  be so: The Devil himself did so; yet it is certain, if we will read the Scriptures carefully and faithfully, hear the Church charitably, and esteem of ourselves modestly, we shall understand Scriptures sufficiently to keep us from error.  
Once again let me entreat you brethren, not to err with any Master. Some think they may safely do this or that because of such whom they follow: To them I say as St. A●gustine of Cyprian; Although there are many things that Cyprian did excellently teach, yet there are some things wherein Cyprian might have learned more than he knew: So say I of some men, such shall be my friends, I love them well for the good service they may do, but I must, and do love the truth better, since a wise man will not alter an ancient truth for the love he bears to the Author of any novelty, 
Gal. 1. 8.  and a good man dare not. For although men are wonderfully pleased with their own conceits, and their opinions must be the great Monarch, to rule even the Monarches of the world, although they suppress truth, to advance falsehoods; yet they are but like a cumbersome heap of sands; a congested heap of groundless opinions good for nothing, not worth any thing, only fit to deceive here, and to destroy hereafter; a fruitless heap bearing no other fruit than to abuse our neighbour, dishonour God, and betray men's souls to Satan; a disagreeing heap not fast joined together. Errors and falsehoods may for a time be patched together, like a beggar's cloak; but they continue not long united, and an inconsistent heap; for they who embrace errors, are not long constant, but run from one absurdity to another: Let me therefore acquaint you how some have drawn, and do draw wellmeaning people into error, being stirred thereunto.  
1. Sometimes by covetousness. Paulus Samosetanus expecting preferment from the Queen of Arabia, fell into such Schisms, which in the end wrought his own overthrow. Some men finding it an easy thing to live at another man's Table (although so doing is base to a generous mind) speak often, things to maintain and please a faction, Tit. 1. 11.  
Sometimes by ambition which hath often caused contention and separation, because Arrius could not get the Bishopwrick of Alexand●ia; Donatus of Carthage; Aerius of Ponts, they became enemies to the Church.  
3. Sometimes by intolerable pride working contempt of Authority, the contempt of which causeth separation; and men's self-love is the cause of this contempt. Self-love as 
Lib. 14. cap. 18. decivitat. Dei.  St. Augustine saith, Is the master builder which buildeth the City of the Devil; for when men are so besotted with opinion of themselves, that they think their own writings to be Gospel, and Pigmaleon-like, fall in love with images of their own making; they will sooner hazard their lives, than by revoking their errors impair their reputation. Tell them of general Counsels, of many learned men, they think they all might err sooner than themselves. If you allege to them the judgement of the ancient Fathers, they are ready to say with Abailardus, Although all the Fathers thought so, yet I do not think so; Fathers are but children, Schoolmen 
Dr. Bois.  (as one saith) are but Foolmen in respect of themselves, who can sooner espy moats in the Father's eyes, than beams of folly and ignorance in their own eyes. Tell them of Mr. D●d, Mr. Bolton, Dr. Tailor, and such other (who lived not long since in our own times) what they taught, how they lived, they can presently say; such were good men in their times, but now we have new lights, and are better gifted.  
Let me also entreat you to consider what hurt you do, what sad inconveniences your separations and divisions do bring, how they distract people, so that they know not what to do. Bartholomew Casanus a Sap●nish Bishop, tells us a story of a Spanish Priest, desirous to baptise an Indian Noble man; the Indian asked the Priest, whither the Spaniards dying went? The Priest said, to heaven: The Indian replied, he would not go whither such cruel people went. There is also a story of Bernardine Ochin, a man of great learning, who disliking the Church of Rome; fled to Geneva first, from thence to England, where seeing so many Sects, all challenging themselves to be true, and each condemning the other, he turned back to Rome, saying, It was impossible, that they who were so simple, so wayward, so obstinate, so full of Sects and dissensions, could be of the true faith of Christ. Suppose a Pagan should come and say, I would willingly be a Christian, and seeing such strife and dissensions amongst us; one man saying he holds the truth; Another saith not, but he is in the right, what shall this poor Pagan do?  
And let me desire to know what will please and content you; you extol Mr. Bolton, he deserved the same (but take heed it be not like the Pharisees commending the old Prophets, 
Mat. 23. 29.  your do being contrary to his preaching and practice) do you follow his doctrine and example, than we are all agreed, we shall have no such dividings; you gathered hands against me to cast me out, and to bring in Mr. Basely, you had your desire (for then you might do what you list) you thought yourselves happy in your change; How long did he please you? were you not then gadders this way, and that way, to this man, and that man, especially to one whom after you abhorred, for doing but his duty? were you not then condemned for your giddy waywardness? For my carriage amongst you, I shame not to own it, and I challenge envy itself to say the worst it can, when and where I may answer for my life and doctrine. I am not like to be a burden to you long as a man, muchless as a Preacher, being so far stricken in age; I having therefore often used arguments and reasons to diss●vade you from divers erroneous practices, and thus far now discharged my duty in showing the danger of error, and wherein you grossly err, if I err not, (as I am persuaded I do not) and since all such persuasions are in vain, and prevail not; it being no little grief to me to see (as some other) so your neglect (to say no worse) of Catechising and Communions, for the remedying of which I did formerly complain of one (without any ill will to the party) hoping that it might do good to him and others; but only complaining and no more, and keeping off the sentence intended, no good was thereby done. Now again, out of the love I bear to you, not bearing malice to the party, or any man's person; nor by respect to myself (since the smaller the Communions are, and no Catechising, I have the more ease and less labour.) And out of the regard I bear to mine own soul, in omitting no lawful means unattempted to do you good, I am considering whether it will not be my duty, out of the many refusers of Communions and Catechising, to single out one who may be supposed in every respect best able to manage and defend such unwonted irregularities, that so it may appear whether you have any grounds for such unwarranted courses; and whether those in authority have power to keep us in order, and to such necessary duties, since by Sects and Schisms, Sectaries and Separatists, their ignorance and simplicity, their divisions and obstinacy, many in our unhappy England are cast down, who were desirous to stand in the truth of God; many are hindered from being Protestants, and more turned Recusants; many their hearts so shaken, that Chameleon-like, they are capable of any save the right faith. It being the property of Heretics, as Tertullian saith, to weary the strong, to catch the weak in a snare, and to leave the middle sort scrupulous. I therefore now resolve no longer by silence and fitting still, to be accessary to so much hurt; and for this end to make trial so far forth as I have said, what good I can that way do, some men being forced with rigour, who will not be refelled with reasons, from their erroneous ways. As in the Ark there was bread (Manna) for refection, also a rod for correction: So in the Church of England, the Church of Christ, there is a voice of consolation to defend the good as with a shield, and a voice of correction to order the stubborn and disobedient. The Church of Christ therefore according to St. Augustine, is called the handmaid of the Lord; so the Mistress of her people to guide and rule her folk, yea and to correct 
Agust. epist. 50. ad Bonif. de corig. heret. epist. 48.  them to, when they offend as Sarah did Hagar when she contemned her Mistress. I believe Hagar thought Sarah dealt hardly with her, whereas she did more persecute Sarah by her contempt and wicked pride, than Sarah did her by sending her out of doors. There being also little hopes of being heard or regarded amongst deaf and selfconceited men, who regard the censures of the Church no more than a bullet of cork; it is good to try, and see whether they have a rod (power) and can use it; for every one is not a friend who spareth, nor every one a foe who smiteth; yea, it is a mercy sometimes to punish, and oftentimes it is cruelty to spare. Such a Father who spareth his servant, killing his son, will be thought unjust, not merciful; and what can we think of them who spare those who rend and tear the Church our Mother? Bad men through malice do unjustly hurt and vex the godly without cause; and good men through love by discipline do justly correct others for their miscarriages. The discipline of the Church being as Cyprian saith, the preserver of hope, the guide to salvation, the retainer of faith, and cherisher of godliness. The correcting voice of discipline oft doth and may do good to such who will not be moved with the sweet voice of entreating. St. Augustine saith, He who binds a frantic man, and awakes him who is in a Lethargy, is troublesome to both; yet he loveth and helpeth both: So to bind men with the cords of justice, that they may not wrong themselves and others, is a great good; it being also far better to weaken some by justice, than suffer them to go on to weaken others by faction.   

Object. But if I will complain for neglecting Communions and Catechising, why not of swearers and drunkards?  
Answ. 1. I hear no oaths, I see no drunkards; I see absenters from God's Ordinances, and I preach against the one and the other.  
2. Most speak against swearing and drunkenness as gross sins; the other go under the notion of goodness.  
3. Swearers and drunkards deny not our Church to be a true Church, they deny not the Ordinances; and they might be better wrought upon and reform, was it not for our divisions. The other do little less than seek the overthrow of the Church.  
4. I hope I am a friend to no vice, and such an enemy to all, that if any will bring me as good evidence, and will stand to it, that such and such are incorrigible swearers and drunkards, as I have that such and such come not to Communions; if I then endeavour not their amendment by Church-censures (if I cannot by persuasions) let me be blamed. I intent not to create any just offence, or real hurt to any man's person; for truly I know not the man living, or creature breathing to whom I do not hearty wish, grace, mercy and peace. My desire is to endeavour in this place, to stop the current of opinionists blown by the spirit of error over many parts of this Land, to the dishonour of God, and endangering of many a man's salvation, and staggering wellmeaning people, and drawing them to disobedience, Schism, and Faction. And whilst I am so doing, & when I have done, I hope to make it appear, that as I never yet did show the least malice nor discontent to them who formerly sought to ruin me and mine; so that now I bear not any ill will either to the party, or any other, but that I do what I do in love; and that if they make trial, they may truly say of me, as it became a Proverb concerning Archbishop Cranmer; Do my Lord of Canterbury a shrewd turn, and then you may be sure to have him your friend for your labour whilst you live.  
Thus you and I being men are subject to err, and it being dangerous to live in error, according to my Office and duty I have declared wherein you err, that I may not be guilty of the same by my silence. If you can bring me convincing grounds that I thus differing from you in judgement, and in thus discharging my duty do err, you shall soon perceive and see that I will not be obstinate in error. And if what I have said contain convincing arguments to make it clear that you do err, than I desire the same of you, that you may not obstinately persist in error; that so both I and you may follow this blessed counsel of the holy Ghost, by the Apostle Saint James speaking to you and me in these words, Do not err my beloved brethren.    
Preached October 6, 13, 20.   

Certain say of Mr. Baxter in his Infant-Church-membership.  
THe main scope of their endeavours in public and private is to propagate their opinions, and if they preach any wholesome doctrine, it is usually subservient to their great design, that the truth may be as sugar to sweeten their errors, 
Pag. 144.  that they may be easier swallowed. They persuade the people that Ministers are seducers, liars, etc. judge therefore 
16.  what good may people expect from Ministers. How hath it grieved my spirit to see and hear men professing to be more godly than others, to make it the business of their lives to disgrace the Ministers of the Gospel.  
When poor people hear those despise the Ministry, that 
16.  once were constant hearers— Sure these men having tried, see some evil in that way, etc.  
O how it stumbleth and drives off the poor ignorant people 
145.  from Religion, when they see those that have seemed Religious prove such? And when they see us at such difference one with another; and when they see so many Sects and Parties, that they know not which to turn to; They think that all strictness doth tend to this, and so that the godly are but a company of giddy, proud, unsettled, singular persons, that know not where to step, till they are besides themselves. O! how are the Papists hardened by this? I have spoken with some of them that once began to be moderate— who now upon the observation of these Sects— are generally confirmed in their way, and say, Now you may see what it is to departed from the bosom of the Church— to make the Scriptures common, etc. The Episcopal Party are more confirmed in their way by it, and say, You have mended the matter well, etc. yea, those who were offended at the Prelate's cruelty— do now think they did well, and that which was needful for the quenching of this fire, whilst it 
When? to whom?  was a spark. And many who began to stagger at the King's late Wars, are now many thousands of them persuaded of the lawfulness of it, from the miscarriages of these men. And if report (too probable) do not lie, thousands and 
And other grounds.  millions of Papists in all Countries of Europe where they dwell, are confirmed and hardened in their Religion, by the odious reports that go of the miscarriages of these men in England. These say they, are your Reformers. And this is your Reformation. How many thousand Professors of Religion are quite ruined in their souls, and turned into Monsters rather than Saints? How many sad, distracted, divided Congregations? What dividing and subdividing, and subdividing 
149.  again, and running from Church to Church, and from opinion to opinion, till some are at such a loss, that they affirm Christ hath no Church, etc.  
How many distracted Families in England that were wont to worship God in unity and joyfulness? One will pray, and the other will not pray with him, because he is unbaptised; 
16.  and a third saith Family-duties are not commanded in Scripture. One will sing praise to God, another scorneth it, as if it were singing of a Jig; and a third will sing Psalms from the dictate of the Spirit only— One will be of one Church, and another of another: Envying and strife hath taken place, while unity and love are laid aside, because that truth is josled out by error.  
What a multitude do I know, that are most notorious for 
150.  pride, thinking themselves wiser than the ablest Teachers, when they have need to be chatechised? Some of them run up into the Pulpit to preach, some will not come in public, are constant Teachers in private, where they vilify the Ministry, and make poor souls believe, that the Ministers are ignorant of the truth of God in comparison of them.  
I have wondered formerly why St. Paul speaks so much against 
151.  Heresies and Schisms, and what made even all the primitive Fathers spend most of their zeal & painful writings against Heresies and Errors? as doth Ignatius: and almost all, when we in these days were ready to think these to be scarce sins? But now we begin to know their meaning; and I can say as good Dadianus, I never knew what Heresy or Schism was till now.  
Thus he and abundance more.   

A DISSUASIVE FROM ERROR A PERSUASIVE TO ORDER  
By a Lover of, and Labourer for Truth, Peace, Unanimity, Uniformity and Order, Joseph Bentham.  JUDAS 3. 
Earnestly contend for the faith which was once delivered to the Saints.  
London, Printed by W. R. MDCLXIX.   

A Visitation-Sermon PREACHED At Kettering, Octob. 6, 15. 1666.  1 COR. 14. 40. 
Let all things be done decently and in order.  
MANY enormities and disorders were amongst the Corinthians, incest unpunished bolstered, not lamented; Lawsuits before Pagans, to the scandal of the Gosspel; men covered, womans uncovered in Divine Service; negligent and unworthy coming to the Lord's Table; abusing of gifts to vain glory, denying the resurrection, etc. The Apostle having handled some things concerning matters of decency, as women's praying covered in token of subjection, and men's praying or prophesying (namely, being present at praying and prophesying) uncovered in sign of their superiority. Having also spoken of some things more properly pertaining to edification, by silencing such who used tongues without interpretation, and of some things peculiar to order, as to speak by two or three; in the close he sets down a rule or Canon, by which all must be squared; a touchstone to try, and a balance to weigh Church-orders, whether they be right; which they are. In regard of the end, v. 26. when they tend to edification; and in regard of the manner, when they are done decently and in order; since all things should be done without confusion of persons, and proceed in just and due order; therefore what is in the Church, as it is to be decent, so it ought to be in order.  
Doct. Order in the Church of God, is a good and an excellent thing. And it is so,  
1. In regard of God, who is a God of order, v. 33. Order proceeds from him, and from his throne, who also is a lover of it, delighting in it; all loving their own works, and what conforms to them.  
2. In regard of the Church, which in Scripture is called 
(a) Cant. 4. 12.  a garden enclosed, therefore to kept in order; an 
(b) Cant. 6. 4.  army with banners, therefore to march, and to be Marshaled in order. And 
(c) 1 Tim. 5. 15.  God's house, therefore to be governed and kept in order.  
3. In regard of good men who so prized order, That the 
(d) 1 Chr. 5. 55.  Priests are commended for keeping order. They are 
(e) 1 Chr. 15. 15.  blamed and punished for not observing order. St. Paul 
(f) Col. 2. 5.  rejoiced, beholding the order of the Colossians; he 
(g) 1 Cor. 11. 34.  promised to set things in order at Corinth; he charged 
(h) Tit. 1. 5.  Titus to do the same at Crect; and himself was persuaded publicly to declare at Jerusalem his walking according to 
(i) Act. 21. 24.  order.  
4. In the great book of nature there is order; Bees have their Queens, Cranes have their leader, Locusts their troops; so that order is the beauty of Nature, the ornament of Art, and honour of the World.  
5. From the contrary we may see its excellency, since where order is not kept, 
(1) 1 Cor. 14. 33.  peace cannot be kept; confusion and peace agree not. 
(2) Job 10. 22.  Death is evil, and that is without order; in it are no orderly changes of night, day, heat, cold; nor do men in dying keep order, rich and great men going first. But rich and poor, young and old, promiscuously die without order; and Hell, the worst of all, hath in it no order; surely then it is a kind of death to see any disorder, 
Sleidan. Comment lib. 10. An. 1555.  and a kind of Hell to see all in disorder; yea, popular inequality was so burdensome to the seditious Anabaptists in their rebellion, that contrary to their doctrine they made one their Captain, another their King, so seeking to have order, in their hurly-burly disorders.  
6. Yea, such is the excellency of order, that civil order is the beauty of Kingdoms, spiritual of the Church; that the fabric of the World is upholden by order; that States and Kingdoms are maintained by it, and without it nothing can well flourish or prosper. And since it hath or should have place in all things, surely the Church should not be without it; for order and uniformity in discipline is an hedge to unity and doctrine. And where rules for order are despised, and every man left to himself, usually so many Citizens, so many Sects; whereas where all things are done in order, there union in Law, breeds union in love, uniformity in fashion, uniformity in faith, Eph. 4. 3, 4.  
But alas! where is our order, when as at Corinth, so with us, one is for Paul, another for Apollo (and might not any of 
1 Cor. 1. 12  these have been acceptable and given content?) Sure this is not agreeable to order, since St. Paul for their so doing pronounceth 
1 Cor. 3. 4.  such to be carnal; when some go to private meetings, when they should go to the public Ordinances; when some go to the Lords Table, more keep away than come, sure it is neither decent, nor according to order.  
Oh, my beloved brethren, for the Lord's sake, a God of order, for the Church's sake, the household of God to be well ordered; live in peace, be of one mind, and observe good order. Because many are divided into factions, shall we? must we needs sin with others? or because disorders are abroad, let us unite at home, and be orderly. Order is of God, disorder is not so; some must begin to make up the breaches, and to quench the flames. Oh that we could be the men! for why should we open the mouths of our adversaries, to reproach our Religion, as if in it we had no agreement, no order? why should we tear the Church of Christ into pieces by our disorders? why should we be stumbling blocks to people, making them at a stand, not knowing what to do, whether to be of this, or that, or the other, or of no Religion? why should we deprive ourselves of that joy, comfort and good, we might receive by Christian unity and order?  
Since therefore God is the Author of good agreement and order, since we are all of the same family and household of God; since we are fellow members of the same body, fellow stones of the same building, and fellow-soldiers of the same band; since we have the same Father, God, the same Mother, the Church, the same enemies, weapons, cause, and expect the same crown; since in Christ's Kingdom lambs 
Isa. 11. 6.  and wolves agree. Labour we for peace, and to uphold in this house, in this Kingdom, fold and family, unity and order. In contentions therefore deal like neighbours, in State business like subjects, in other men's sins like Christians, in all humane things as just men; and in all we do be careful to observe order.  
1. That all things may be done decently and in order, lay aside pride, passion, prejudice and pragmatical dealing in things out of our Calling; for when mere Mechanics from the anvil, thimble, needle, yea from tinkering and tapstering, presume to sit in Moses chair, to be dictator's and reformers. It is sure against order, and a cause of much disorder.  
2. That all things may be done decently and in order, by no means have a prejudicated opinion against the Governors of the Church, I mean the Bishops, they having been therein, in and since the Apostles times; St. James at Jerusalem, St. Peter at Antioch, St. Mark at Alexandria, etc. And after them such Worthies of the Church, St. Augustine Bishop of Hippo, Chrysostom of Constantinople, Ambrose of Milan, Cyprian of Carthage, etc. Fulgentius, Palladius and Finan, Bishops in Scotland, before Antichrist; three 
Luther, pag. 41.  British Bishops at the famous Council of Nice, Aristobulu● one of the seventy Disciples, as we are informed, a Bishop in Britain. And of the nine and twenty Clergy men, Mantyrs in Queen Mary's days, five were Bishops, and one Archdeacon. Such hath been the Government of the Church in and since the Apostles time; and if some have been faulty, personal faults may not annihilate needful functions.  
3. That all things may be done decently and in order, let us better esteem of things appointed by our Church for unity, edification and order, and not causelessly run into factions and fraternities, scandalous to the Gospel, dangerous to ourselves.  

Obj. 1 Some I know will say, to obey and observe order in things commanded by authority, is against conscience.  
Answ. That Magistrates have power to command is clear, Rom. 13. 1. Surely then they may make Laws, they being called powers; surely such receive force from God, they being ordained of God; surely such bind, since we must be subject, v. 5. and surely violaters sin, since resisters receive damnation, v. 2.   

Obj. 2 But I am persuaded that such and such particulars are unlawful?  
1. If the thing commanded is simply unlawful, as to worship Answ. the golden image; if the thing itself is lawful, yet obedience to that lawful thing, to some, puts upon a necessity of sinning; as when single life, lawful to some, is imposed to such who have not the gift of continency. If indifferents are commanded as necessary, as meritorious, and as the substantials of Religion, such commands lose their force; yet not so, but all commands of Magistrates wanting authority of the Word, ought not to be disobeyed with scandal and contempt: Even Heathen persecuting Kings had such authority from God, that Christians were to pray for them, and obey 
1 Tim. ●. 1, 2.  them, commanding things lawful actively, commanding things unlawful passively.  
2. You say you are persuaded they are unlawful, this makes them not to be so. If there is no rule from the word for their unlawfulness, there is no place for your disobedience, but the command to obey is sufficient warrant to obey. It is a great mistake to swallow Camels sins, and to scruple at matters indifferent (not once pretended to be against the word, they being also commanded by authority, and that such we are to obey) upon no better grounds than such, they are contrary to our fancy, humour, opinion, or Christian liberty, as pretended; for Christian liberty consists in freedom from sin, from the curse of the Law, from the wrath of God, the yoke of Mosaical rites, and an obligation 

There is a glorious liberty which is celestial in heaven, Rom. 8. 21. On earth there is a liberty temporal, 1 Cor. 10. 29. This liberty is best when offence is neither given nor taken. There is a liberty spiritual, Joh. 8. 36. which consists in deliverance from evil, from sin, from the punishment of the Law, Rom. 8. 1. Col. 3. 13. from the strict observation of the Law, which saith; do and live; freedom in respect of God, to have free access to serve him in the Name of Christ, Rom. 5. 2. To serve him without fear, in righteousness and holiness, Luk. 1. 74. and freedom in respect of the creatures, to use or not to use our dominion lost by Adam, it being restored by Christ, so that all are ours, 1 Cor. 3. 22. all being pure to the pure, Rom. 14. 14. There is also a carnal liberty to swear, to lie, to slander, to serve God when and how men list, to shun God's Ordinances and public Meetings; and this is a liberty stood for by some, whereas this is no Christian liberty, but a dissolute licentiousness; for notwithstanding our liberty, we must pay debts, and perform duties, to whom debts or duties belong.  
Scripture mentions a good, a clear, a pure, a purged, a weak, an evil, and a feared conscience. If the conscience for which men plead liberty, loves divisions, which God hates, it is but a bad conscience.   of conscience to the things indifferent, as substantials. As for liberty of conscience, so much desired of some, who know not what they desire, I could show how John Becold, Nicholas Stock, Mancer and others pleaded for, and obtained the desired liberty; but having power in their hands, they would not grant the same to others. And sure we may remember, how some would not grant it to others, who are now most desirous of it themselves. But who I pray should have liberty of conscience? Sure I am, it is not agreed upon by those who have written earnestly for the same. Some would have it granted to all conscientious men only; but who are they? some not to such who sin against the light of nature, and reason, and here will be some doubt. And some would have it granted to all men, in all Nations; whereas if to all, what confusion? if to some only, what dissension?   

Concerning things indifferent, as such things are which I may lawfully do, or use, as I may forbear from, or drink wine, ale, beer, or water; I may  myself with woollen or linen, I may use the gestures of sitting, standing, kneeling, so long as I am at liberty; for a Christian is sometimes to moderate his liberty in the use of things indifferent, of which there are two chief moderators.  
1. General, namely, charity, directing us when and where to use our liberty (the thing being indifferent to us) this made St. Paul to say, he would eat no flesh whilst the world stood, rather than offend his brother.  
2. Special, as lawful authority abridging a man of this liberty. For example; It is indifferent for a man to take to, and follow this or that trade, yet the Magistrate for common good limits this liberty so, that no man shall follow such a Trade until he have served such a time, nor in a corporation, except or until he be free of the same. For Merchants to transport commodities is indifferent. The Magistrate for public good limits this liberty, and forbids the transporting of some things for a certain time. To ●ate fish, fowl, or flesh is indifferent. The Magistrate limits so as before. 
See the rubrics after the Communion for kneeling at it.  And whereas it is lawful to pray standing or kneeling, to receive the Communion sitting, standing or kneeling, the Magistrate to maintain uniformity and order, moderates and limits this liberty, appointing all in public prayer, and receiving the communion, to use the gesture of kneeling, as most decent, orderly, religious, and tending to uniformity; which determinations of authority are to be obeyed because 
There is a certain ignoto called, they say, who affirms, that if the Magistrate enjoins, liberty is lost. And when we reply, grant that and confusion will follow in families, in Kingdoms. To this, this Ignaro answers; in civil and temporal matters the Magistrate may command, and we lawfully obey, not in Ecclesiastical and religious; but alas, this pitiful single umbra either knows not or forgets, that the actions of God's worship are either essential or circumstantial; essential are principal, as piety, holiness, or subordinate, as helps to the better performing and declaring of such worship, as prayer preaching, Sacraments, concerning which we may consider, That they, as prayer, preaching, Sacraments, are necessarily to be performed, because instituted of God. 2. Circumnantia●, which show the manner how they are to be performed, concerning the place, time, gesture, etc. these are left to the Church, 1 Cor. 11. 24. St. Paul would order such things when he came, and saw what was convenient, Act. 15. 29. the Church then enjoined things long since abrogated. Titus must order things in Crect, and St. Peter enjoins, 1 Pet. 2. 13. to submit to every Ordinance of man; submit therefore, honour, pay all duties; to every humane Ordinance, humane because proper to men, and by some humane act, for the Lords sake, namely, under God, of God, from God; to every, to all Governors, good and bad, in all things which do not cross Piety and Religion; our obedience is to go so far as their commission is to command; not to civil causes only, but to religious also; and wherein their precepts may not be followed, our obedience must be passive. But whatsoever lawful thing is appointed by the Church, for order and decency, may with a good conscience, yea ought to be obeyed.  lawful and commanded. And I desire such who think the command of a lawful thing makes it unlawful, to apply it to your own occasions, as after this manner; your man may, yea he ought, it is his duty to saddle your horse, and do any other such thing; but in case you bid him do it, than your command makes it unlawful. Apply it thus to yourselves, and you will see the fondness of such fancies.  
The old Non-Conformists in their modest confutation of Separatists, answering their objections concerning using stinted commanded prayers, say, The people's understanding and memory is better helped by that they are acquainted with, than with other, pag. 14. And that it is lawful to use such good forms which are imposed by authority— And we ought the rather to do good things that are agreeable to the Word, when we know them to be also commanded by the Christian Magistrate, pag. 15.   

Obj. 1 But by so doing we shall offend our weak brother, which we are forbidden to do.  
Answ. All are not weak in their own opinions who plead for such.  
2. Weak are to be informed, not to be nourished in their weakness, and wilful are to be opposed.  
3. By obeying you shall offend some, by disobeying you shall offend many; by obeying you will offend some private persons, by disobeying you shall offend public. Whether are we to prefer the few or many, the private or public?   

Obj. 2 Christ condemns the traditions of men, Mat. 15. 9 Things enjoined are such.  
Answ. Christ condemns those of the Pharisees, for they were enjoined as parts of God's Worship, contrary to God's commandments, and preferred before them, and upon opinion of merits by them, Mat. 15. 6. as necessary to salvation. Ours are not so, but only for decency, common order and uniformity.   

Obj. 3 But I think others to be better, and such to be needless.  
Answ. 1. Some must determine, else so many men, so many minds, so many ways.  
2. They who determine cannot, may not be every one; but such whom God hath set over us.  
3. And admit some things in our conceits might be amended; is not peace better than contention about them, they being lawful? who in his wits will pull down a fair building, because he thinks a tile doth not lie well to his mind?   

Obj. 4 But such and such are superstitious.  
Answ. Many talk much of superstition, and against it, who know not what it is, and themselves in refusing some things, are oftentimes more superstitious. Superstition properly taken, is too much strictness about extremity in Religion, and it is 

It is meticulosus numinis timor, as theophra hath it in his characters; or as others, Nimia circa sacra Religio.  
Superstitiosum est quicquid institutum est ab hominibus, ad sacienda & colenda idola pertinens, vel ad colendam sicut Deum creaturam partem ve ullam creaturae vel ad consultationes, & pacta cum daemonibus, etc. Decretal. 2. p. cause 26. q. 2. c. illud.   sometimes joined with idolatry, Act. 17. 22. They were more superstitious than others, worshipping more Heathen God's than others, or were more devout in Heathen Worship than others. Take superstition for a nimity or overmuchness in the inward and substantial parts of Religion, so no man can be superstitious, namely, too much truly religious; no man can pray to the true God too fervently, or hear his Word too reverently or attentively.   

Object. But is it not superstition to ascribe holiness to times, places, and things?  
Answ. Ignorance will fault things causelessly; for no more is meant, than that such are set apart from common to holy uses.  
But we are to know that superstition may be as well in placing piety in the Negative as Affirmative, in not kneeling as kneeling; in abstaining scrupulously from things commanded, as in using them scrupulously. Negative precepts are as perfect in forbidding things unlawful, as affirmative in requiring things necessary, or permitting things lawful. If it is superstition when men not contented with the prescribed manner of worship, gather together an heap needlessly; then when men beyond God's restraint, increase restraints upon themselves or others to please God, they are thereby superstitious in the Negative. Col. 2. 21. forbids will-worship in Negative observances; Touch not, taste not, handle not. They therefore who add restraints where God hath not, in so doing may be negatively superstitious, as the Pharisees in not doing some things on the Sabbath day; and the Philistines not treading upon the threshold of Dagon. In abstaining therefore from things lawful, as unlawful, there may be a negative superstition. There is then a superstition positive and negative; the one, when men count that holy which God never made holy; the other, when men condemn that which God never condemned, both faulty. It is not for us to make sins or duties. To make more sins than God made, is a condemning of the rule as imperfect, as if the Law was not full and exact enough, but needed to be pieced up by men's fancies; yet so do some, who upon their own will and sense, without any warrant from the Word, condemn men for using things indifferent, Rom. 14. no where forbidden, and by authority commanded. Take heed, take heed that our hatred of superstition make us not madheaded, like some modern Antitrinitarians, who reject the doctrine of the Trinity because the Pope holds it, or such who will meddle with nothing which in Popery was polluted.   

If things enjoined be not sinful like theirs, Mat. 15. 9 if they are of things necessary or useful for the time, Act. 15. 28. such do bind the conscience, and are no violation of it. Christian liberty, a freedom from the tyranny of sin, the curse of the Law, the yoke of Moses, and the like as before is a great liberty, which may content, and a precious thing to stand fast in, but we must not turn it to licence, Gal. 5. 13. Although we are free, yet we must not use our liberty 
Gal. 5. 1.  as a cloak of maliciousness, but know we are still the servants of God, and own him obedience, and to every one of 
1 Pet. 2. 16  his commandments, whereof this is one; submit to every 
1 Pet. 2. 13.  humane Ordinance for the Lords sake, and by love bound to serve one another, Gal. 5. 13.  

1. Consider the frequent and peremptory charge of submission, of obedience, Rom. 13. 1. 1 Pet. 2. 13.  
2. Consider that to despise dominion is very dangerous, 1 Pet. 2. 10. Judas 8.  
3. That vain janglings about indifferents have much scandalised the Gospel of Christ.  
4. And hazarded the loss of God's Ordinances, and made many deprive themselves woefully of them.   
3. Thirdly, Must all things be done decently and in order?  
1. Then you must have a Teacher, else where is order? In an house, no Steward or Governor; in a War, no Director, sure no order.  
2. This Teacher must not be any one, not every one; that was Jeroboam's sin, and of later times a cause of much, of many and sad disorders.  
3. This Teacher must have maintenance fitting to his function; so that feeding the Flock, he may eat of the milk of the flock; for when such are contemned in regard of poverty, when in regard of it they are scorned, when there is a ragged Minister, and a rich people, what decency? what order?  
4. This Preacher and people must consider they are members of a Church, and subject to its government, and therefore in all things they are to submit and obey its lawful Ordinances and injunctions. For instance,  
1. Our Church enjoins us to come at the beginning, and stay until the end of the public Worship of God; and this is agreeable to Scripture, Ezek. 46. 10. Luk. 1. 21.  
2. The Church enjoins us to pray kneeling, which is agreeable to Scripture precept, and the practice of the best men, as David, Solomon, Paul, and our Saviour Christ; yet we have some who at the public prayers of the Church, will not 
Psal. 95. 6.  stand with the Pharisee, nor kneel with the Apostle; neither stand as servants to a Master, nor kneel as subjects before a Prince, but sit as if they were to bless God, not he them; much less imitate those who with wives and children, and as is most probable (being they passed through the City) in their better apparel, and yet in prayer would kneel, although in a most incommodious place, to wit, the Seashore. 
Act. 21. 5.  Sure it argues ignorance or arrogance to refuse to kneel in prayer to God, in which duty no gesture so fitting as kneeling; if possible, if not injurious, if not hindering edification.  
3. The Church enjoins men to be uncovered in the service of God; and there is no doubt but that we may testify our reverence to God, as we do to men; nor do I know of any Church where the Minister is uncovered, and the people covered (too much in use with us) he being there as God's Ambassador, the people as they to whom he is sent; he as a Teacher, they to learn. Give me leave to tell you what an eminent Divine saith. He who thinks (saith he) he may not be uncovered out of fear to offend God, may be superstitious, 
Dr. Nicolson's answer to Mr. Mathews, pag. 187.  yea, whilst he speaks against all ceremonies, is ceremonious; and he that thinks upon no occasion he may cover his head, is ceremonious also; and yet for his superstition he hath a fairer excuse than the other; for the one doth it for the most part out of contempt and perverseness, and in a disobedience to some higher power; the other ●ut of a kind of necessity, which his present condition may put him upon (and 'tis a certain rule, charity dispenceth with all ceremonies.) The one by it may give ●ccasion to suspect his irreverence; the worst that can be made of the other, is that he desires to serve his God with fear and reverence, as judging himself in his presence, before whom he cannot be t●o vile. The one hath no countenance n●r colour of any Scripture for what he d●es, the other looks upon these plain words of the Apostle, 1 Cor. 11. 4. and thinks he is obliged to it, as indeed he is, till the meaning of the Text ●e otherwise cleared to him. The one is disobedient to higher powers, the other obedient to the same as he ought; better grounds by far than the other, who will do, or not do, because he will, or he will because such and such do so.  
4. The Church enjoins all Communicants to receive the Communion three times in the year, of which Easter to be one. A duty of order, yea more; for if not comers to the Passeover were to be cut off, surely God who was so severe 
Num. 6. 9, 13.  for the neglect of that Sacrament (inferior to the Communion) how severe will he be think we to the contemners of this so sacred an Ordinance? Since also not to come is a disobedience to Christ's command (Do this) which is divine. And 1 Cor. 11. 23. St. Paul saith, I have received of the Lord that which I delivered unto you. And v. 26. As often as ye eat this bread, and drink this cup: Which as often, implies often, as the Apostles and primitive Christians understood it; yea, and the not comers neglect the memory of Christ's death (by which we are redeemed) in his way. They neglect also the communication of Christ's body and blood, and show themselves none of Christ's Disciples, not obeying him (his Sheep hearing his voice) in this; nor imitating him (whom we are to follow) who did eat the Passeover, a type of his Passion, as to put an end to it, so to honour his Ordinance, and to show us our duty, what we are to do; to show his subjection to the Law, as our pattern and example.  
But alas! what are we come unto? whither shall we go? If in some places where are hundreds of families, and not one hundred to communicate; if some who are married, if some of thirty, if not forty years of age were never at the Communion; if in populous places and Congregations the most turn their backs upon this Ordinance. Is this for edification? is this order?   

Obj. 1 I dare not come saith one, lest I come unworthily.  
Answ. 1. And why will you come unworthily? why will you prefer your sinful lusts before Christ and salvation? Repent, amend.  
2. To come unworthily is sinful, not to come may be as great, if not a greater sin. He who comes doth what he is enjoined (although he fail in the manner) and so may show a neglect; the other who comes not, shows contempt of Christ's command, Do this; so contempt of the memory of Christ's death, by which we are redeemed; and shows himself none of Christ's Disciple, and surely contemners sin fearfully. To neglect to come therefore is a gross sin, where a man in coming as well prepared as he can, he doth his duty, and humbly commits himself unto God's mercy.   

Obj. 2 I cannot come saith another, because of the company, many being admitted to come who are bad, and with such St. Paul saith I must not eat; and if I may not eat with them, than not come to the 
1 Cor. 5. 9, 10, 11, 12.  Lords Table with them.  
Answ. 1. I may not be his familiar, his companion, therefore I may not communicate with him, not go to the Church with him, is weak and frivolous; for to eat at home is an indifferent action, left to my choice, and I may not choose evil. To eat at the Sacrament is part of God's service, not to be omitted without sin, it being his and my duty. Although I must separate from him in civil familiarity, which is common and unnecessary where I have liberty (not else, 1 Cor. 7. 13, 14.) yet I may not in sacred society, and the service of God, which is his duty and mine, if he be not cast out of the Church by excommunication. As I am to avoid the least partaking of other men's sins, so am I bound to the greatest partaking with them in duty; and yet I may eat with him, if occasionally I be cast upon the same Inn, Ordinary, and Table, etc.  
2. Scriptures enjoining separation from wicked men, command to departed or separate from their ill courses, their sins, not from being with them in God's Ordinances. Should a sick man say I will not accompany such who are sick to a Physician, and be healed; is he not guilty of his own death for so doing?  
3. Sure it is an error to imagine that communicating with wicked men is a sin in the worthy Communicant, or a being polluted by their company, since the keeping company with them in such sacred meetings, is only an acknowledgement that they are in the number of them whom Christ came to redeem; and so saith St. Peter. It is only a joining with 
2 Pet. 2. 1.  them in Christian profession, and a confederating with them to lead Christian lives; all which are Christian acts and tokens of humility, unlike the Pharisee, who condemned and triumphed over the Publican; whereas it would be better to look more at home to our own ways and works, and leave judging of others, than to deprive ourselves of so sacred an Ordinance for other men's coming, since St. Paul reproves not the giver, nor the worthy receiver at Corinth, only the unworthy comer; since upon such grounds of separation, there will be no resting; and since to forbear, because of other men's unworthiness, is a newfound groundless fancy; not in our Saviour's time, when Judas came, nor in St. Paul's time, when many came unworthy, 1 Cor. 11.   

Obj. 3 We cannot touch pitch and not be defiled; we encourage them in their sins by our presence, whom we must reprove.  
Answ. It hath already been showed, that it defileth not to do a good duty with a sinful man, as the Pharisee did not scruple to go to the Temple with the Publican, Luk. 18.   

Obj. 4 But we cannot communicate with that Church which hath no discipline.  
Answ. Discipline there is, although perhaps not of that kind which some desire; yet such, as the Church hath stood and flourished under, since the Apostles time, until the last Century. And such as hath made as good Christians in this Nation, and as zealous Martyrs as any in the world. And if this discipline be not executed, it is the sin of those unto whom 
Augustin. count. parman. l. 3. c. 2.  it is committed, unless as it often happens, the multitude of offenders, or the difficulty of the times impede the same.   

Obj. 5 We would come might we receive it as we would.  
Answ. You would obey, might you disobey; and your disobedience (doing as you list) go for obedience.   

Obj. 6 Oh no, We desire to receive in a Gospel way, in which we may imitate Christ, which we do not if we kneel.  
Answ. Very good, you desire to imitate Christ, then kneel; for we who do kneel desire to and do imitate Christ; for our Saviour at the Passeover did conform to the Passeover gesture enjoined by, and practised in the Church wherein he lived; we therefore kneeling according to the practice of the Church wherein we live, do imitate Christ.   

Obj. 7 What Christ did we must do.  
Answ. Prove that Christ did not kneel, and that he forbade us to kneel. That Christ did sit, and commanded us to sit, and we 

He did sit; what Christ did not do, we must not do. He did not kneel, what Christ did we must do. Whoso reads seriously the Evangelists, will not take Christ's example as a rule to guide the Church in all circumstances, in administering and delivering the Eucharist; for must we deliver it upon Maunday Thursday, in a chamber, not in a Church, only to twelve at once, those only men, and Clergy men? Must we deliver it to them lying or leaning upon one another's bosom, not in the morning but at night, not fasting but after supper; and must the deliverer wash the receivers feet?  
2. Christ did not make his example our pattern in such circumstances of time, Communicants gesture, etc. but left his to be guided by his Church in all matters of comeliness and order. We read of St. Paul's setting things in order, yea seeming to cross the order of Christ, forbidding the Corinthians to sup before, 1 Cor. 11. 21. And the Church in St. Augustine's time did receive the Communion fasting, Epist. 18. Chap. 6. he saith the whole Church, the world over, received it fasting; that Christ left the manner of receiving to the Apostles, that they appointed it to be received fasting, and that the altering of the receiving of it after supper to take it fasting, was the Ordinance of the holy Ghost; for the honour of the Sacrament, to have it enter before any external meat▪  
Object. Christ did sit, Mat. 26. 20.  
Answ. Christ did not sit as we do; but according to the custom of those Eastern Countries, did administer, as the Passeover, so his Supper, lying on the floor upon couches, Esth. 1. 6. Mr. Beza from Josephus concludes, that they did lie upon couches, that one lay upon his next fellow, with their feet laid outward. And the Greek word shows as much, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 26. 20. Macc. 14. 18. Joh. 13. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying to sit upon a bed, to take meat after the ancient custom. And in Luk. 22 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying to lie along, to lie down. The posture was therefore leaning or lying along, not sitting; besides, the gesture was changed from God's appointment, Exod. 12. 11.  
Obj. What Christ did not, we must not do. Christ did not kneel, therefore we may not.  
Answ. Christ did not give it in the morning, nor to Laymen, to no women, not in a Church. Christ did not give, nor the Apostles receive it standing nor sitting, as not kneeling, therefore he left such particulars to the wisdom of the Church to order.   are agreed, since what Christ did and commanded us to do, we must do.  
2. What Christ did not we must not do; what, not baptise? not communicate with women? What Christ did we must do; what, take after Supper? with a Lamb? only with twelve?  
3: Some things Christ did as God, some as Mediator, some as man; and as man he did many things necessary for us to follow him; and he did some actions as man indifferent, left free, not for our imitaion.  
4. Churches who understand the duty and gestures used by Christ, better than such objectors, leave all Churches to their liberty (not particular members in them to theirs) and hence it is that some take it standing, some kneeling, and some as the Church of Poland, either standing or kneeling, but not allowing sitting, because the wicked Arrians receive it sitting, as implying their equality with Christ as man, or at least derogatory from his divinity as God. Our Rubric shows there is no adoration of the Elements; and it is manifest that adoration came not in amongst the Papists, until after Transubstantiation, which came in about 1215. and adoration about 1226. nor did Honorius appoint adoration to be used in the act of receiving, but at the elevation, and when carried about. I pray suppose a Malefactor may have his pardon sealed, with many privileges to boot, provided he will take it upon his knees, not else, and he will rather die than take it so, because some take it on horseback, others sitting, would not men condemn his stubbornness, and say he justly perished? Apply it I pray.  
Oh my beloved brethren, shall we deprive ourselves of this sign to present, this seal to confirm, and this means to convey Christ and his benefits to us, for we know not what, for an harmless gesture, savouring of humility in ourselves, and obedience to Governors, which Mr. Beza calls a showing 
Epist. 12. opusc. tom. 3. pag. 2●0  of holy Christian adoration. Is this our thankfulness to God for planting us in the most flourishing Church in the world? Is this our respect we bear to our first Reformers, who sealed the Reformation with their blood, and to such who have happily defended it? Is this the care and love we have to ourselves, to quarrel at and deprive ourselves of God's Ordinances for an harmless gesture? Is the Communion a badge of Christianity, and shall we be ashamed of Christianity, so of Christ? Is it a means to feed and nourish our souls spiritually, and shall we slight it as not needing such nourishment? Are we to receive, to testify our thankfulness for the death of Christ, for which we can never be sufficiently thankful, and shall we think much to do it? Is our coming to the Lord's Table to testify our Communion with God, with Christ, with his Spirit and Church, and to increase the same, that we may live more in unity, love and concord, and shall we neglect it?  
5. The Church enjoins all to come to the prayers of the Church, decently and in order. And this is agreeable to all reformed Churches who have their forms. To the ancient Church of the Jews, meeting solemnly at their hours of prayers, and to the directions of God, Numb. 6. 23. Deut. 26. 3, 5. Mr. Calvin hath his reasons for set forms in public; an help for the weak, to keep uniformity, etc. 
In Epist. ad Protector. Angliae.  yet alas, we have with us who say, they are abominable, stumbling blocks, walking with crutches, etc. yet such were appointed by God and our Saviour, and used by the Prophets and Apostles. Consider whether is better, to pray with consideration or without? whether he doth best who deliberates, or he who doth not? whether we can pray  than Scripture prayers? Although we may enlarge and vary them, to make them more particular and pertinent to our personal occasions. Whether he who prays devoutly the Lord's prayer, doth not pray with the Spirit, since Christ's Spirit taught it? whether it is not as fit to offer ex tempore preaching to the people, as ex tempore prayer to God? 
See Mr. Durel, pag. 64, 184.  And as for the prayers of our Church, we have the approbation of the Reformed Churches. And I have read, that Gilbertus a German propounds ours for a sample of the forms of the ancient Church. We have also the approbation of an Army of Martyrs. Mr. Sanders in a Sermon affirms, that the service set forth by King Edward was good, because according to God's Word, and the order of the primitive Church. Dr. Tailor saith, that that book was so fully perfected according to the Rules of Christian Religion, that no Christian conscience could be offended with any thing therein contained. Bishop Ridley a little before his Martyrdom, hearing that Mr. Knox did fault the Common-Prayer-Book, said; Alas, that brother Knox could not bear with our Common-Prayer; a man of parts and wit as he is, may produce popular arguments against it, yet I suppose he cannot be able sound by the Word of God to disprove any part of it. When he who was called Protector sent a command to look to Alehouses, and Readers of the Common-prayer, Mr. Gatford, since Doctor of Divinity, a sequestered Divine, sent to him and his Parliament-House a tart rebuke in print for joining the Common-Prayer with Alehouses, and a bold challenge, requesting that all might be commanded to object what they could against it, promising that he and some few of his sequestered Brethren would make good: That that Book is absolutely the best and freest from exception that ever saw light in the Christian world; and that it is none of the weakest forts the Church hath against Popery and Errors. John Careless in his examination before Dr. Martin (it is only in the first Edition of the Book of Martyrs, which is in one volume) saith, That same Book which is so consonant and agreeable to the Word of God, being set forth by common authority, both of the King that dead is (Edward 6.) and of the whole Parliament-House, ought not to be despised by me or any other private man, under pain of God's curse, high displeasure and damnation except they repent.   

Object. It is Popery.  
Answ. Dr. Weston Prolocutor in the Convocation house in Queen Mary's reign, made a bitter invective against it. In whose reign also Papists articled against some of the Martyrs for using of it; for being present when it was used, Archbishop Cranmer affirmed, that he with Peter Martyr, and some few more would defend the Book of Common-Prayer against all Papists in the world (for of a long time they only were the opposers of it) and Papists now so abhor it, that they are to (and will) lose two parts of three of their rents rather than hear it, and yet Popery? Fie, besides, what one Popish thing is in it? Is there prayer to Saints or Angels? Is there prayer to the dead, or in an unknown tongue? Is there any allowance of Purgatory, of Merit? Is it not directed against all the material points of Popery, so that if it was observed, it was impossible Popery should come into England.   

Object. Something in it is in the Mass-Book, it was taken out of it.  
Answ. Is the Lord's Prayer Popery, because it is in the Mass-Book? Kneeling to Jupiter was unlawful; to God is required. St. Paul borrowed of Pagans, Act. 12. 28. Tit. 3. 12. The Pope defends the Trinity, shall we therefore deny it? The Devils and Pagans believe on God, so do we.  
There hath not been, nor can be a greater cause of triumph to the Papists, nor clearer vindication of their innocency in suffering so much in their estates for absenting themselves from our service, than such do of some Protestants, who make the use of that service scandalous, and so great a crime: Upon this advantage given, what may the Papists say? how may they plead? I pray judge and consider. And take heed lest in calling that Popery which is not, you bring it in, by taking away such Bulwarks which should keep it out. And I beseech you brethren do not flatter yourselves, by saying, the Martyrs had not such gifts as you, nor such lights as you have.  
1. As for gifts, they were so gifted as to seal the Gospel 

Mr. Fox Preface to the Works of Mr. Tyndal, saith, Albeit increasing of learning, of Tongues, and Sciences, with quickness of wit in youth, and others doth marvellously shoot up, as it is to be seen to the sufficient furnishing of Christ's Church; yet so it happeneth, I cannot tell how, the farther I look back into those former times of Tyndal, Frith, and other like, more simplicity, with true zeal, with humble modesty I see, with less corruption of affections in them— In opening of Scriptures, what truth, what soundness can a man require more, or what more is to be said than is found in Tyndal, etc. The same is the judgement of the Learned and witty Prefacer to the Treatise, called the Book-Fish, (containing certain Treatises of John Frith the Martyr, taken out of a Cod-fish belly in Cambridge Market, Anno 1626. and after published. The Author of that notable Preface is thought to have been Dr. Thomas Goad of Haddenham, one of our five Divines that were at the Synod of Dort. This Author saith also, He knows not how, but he finds a better spirit, more vivacity, and efficacy in the writings of the first Reformers, than in the more accurate labours of these of our times.  
For new lights, hear the judgement of the old Non-Conformists. Opinions now embraced as new truths and lights, are no other for substance, but the old errors and dotages of Barrow and Greenwood long since published by them, and by the godly opposed; so that like rusty weapons they are newly furbished, and being but the same metals and materials, are cast into a new mould, with an addition of some things more of the same sort.   with their blood, as to confute their adversaries, and defend the truth. And Mr. Fox saith, that Hadley (a Town of Tradesmen, where Dr. Tayler (that great admirer of, and commender of the Book of Common-Prayer) lived, was like an University for knowledge.  
2. And as for your new lights. Did S. Paul hold nothing back, but declare all the counsel of God? Act. 20. 27. Did he pronounce him accursed who preached any other doctrine? Gal. 1. 8. and command Timothy to keep the commandment until Christ's appearing, 1 Tim. 6. 14. and must we now look for new lights? I cannot imagine that the holy Ghost should give Timothy as solemn a charge as was ever given to mortal man, to observe the rules given, until Christ's coming, and new lights to be expected; yet many pretend much to new lights, and new ways, and gaze upon them; so that as some gazing upon ignis fatuus, lose their way, and fall into ditches; so these men stare so much upon their new lights, that they cannot find the way to God's house; and they lose the true light which hath shined, and doth in the Church of God. But whence come these new lights? If from Scripture we had them before; if not from Scripture, they are false and deceitful lights. Great is the wantonness of many, in greeting new opinions and Opinionists, as if former truths were sapless, yet truth is always flourishing, although too many are even sick of new opinions. The Friars had form a new Gospel, and called it the everlasting Gospel, they cried it up to be worthier than the Gospel of Christ, as much as the Sun is more perfect than the Moon, the kernel than the shell; this continued about thirty years with little reproof; it was openly read and expounded in Paris, 1235. but 1256. it was opposed by the Parisian Doctors, and burnt; as ignis fatuus, is a vanishing Meteor; so these new lights will I believe vanish and fade, as did the Friars Evange●ium aeternum.   

6. The Church enjoins Godfathers and Godmothers at Infant-baptism. They are at Geneva. They are commended by Mr. Perkins in his cases of conscience, and they were constantly in the primitive times. Tertullian mentions them as agreeable to the custom of the Church; in which custom there is nothing evil, or dishonest; it proceeds from charity, it makes for the edification of the Church, and it tends to the profit of the child. Junius and Tremelius derive it from, Isa. 8. 2. But what need we seek the beginning of an Ordinance so good, tending to so much piety? Infants are baptised into the faith and bosom of the Church, which therefore requires certain persons, honest and pious, to undertake to see what is promised to be performed, and to take care for the religious education of children; which were it rightly observed, how flourishing a Church should we have.   

Obj. 1 That belongs to Parents, it is their duty.  
Answ. It doth. Suppose a man oweth an hundred pounds, the debt is his; yet the Creditor for more assurance, will have other able men bound, the obligation lieth on them, although the debt is his: So likewise, it is the Parents debt and duty to see that the child be religiously educated; yet the charity of the Church is such, as to require greater security, Parents being too often defective. The debt remains the Parents, and there is a tye upon the Sureties.   

Obj. 2 This is used but as a form or custom.  
Answ. The more is the pity, if so; and so is Religion with many, 2 Tim. 3. 5. yet is not true Religion at all the worse.   

Obj. 3 T●ey who are Godfathers and Godmothers do no such duty.  
Answ. The charity of the Church is not to be faulted for men's failings. Their negligence is to be lamented, the use not to be condemned.   

Obj. 4 They who understood themselves, and are conscious, will undertake no such charge imp●ssible to be kept.  
Answ. This is a rash censure, and an ignorant slander of the Church, whose intention is to have none but knowing and conscientious persons, who may and will perform what is promised. The charge also given to them is of things necessary, pious, good, and possible; neither God nor man requiring impossibilities, but pious endeavours. The institution is therefore good, although by some people's carelessness it degenerates into formality, the common bane of sacred things. Some love to quarrel with that which others do, and like nothing but their own fancies.   

1. I beseech you all to take heed you stand not against order, 
Applicat.  and so sin in disobeying lawful authority, reproaching 
Peter de Moulin, Epist. 36. quotes Beza, saying many things may, yea and must be born with, which are not rightly enjoined; for spiritual liberty lieth not in the outward act, but in the intention and belief. If a thing in itself be enjoined to us, it must neither be obeyed in the act, nor assented to in the understanding and the will. But if the thing be indifferent in itself, and yet seem in the judgement inconvenient, we may and must do it, and neither wrong our liberty, nor our conscience; for in such cases our actions are limited, although our consciences be free; and the superior power may bind us in soro exteriori, and leave us free in soro interiori, wherein Christian liberty lieth; and citys a place in calvin's Instit. lib. 4. cap 20. Artic. 1. spiritual liberty and political bondage will stand well together— And let not the consequence trouble you, as long as the thing commanded is lawful in itself, we are not answerable of the consequence that may follow, but they who command it. And we who move in the orb of obedience, must quietly follow the motions of the higher sphere of authority. To push against it, inconsiderately under pretence of God's service, is dashing the second Table against the first, and breaking both; and citys Beza, Epist. 24. saying, That man abuseth Christian liberty, or rather is sold under sin, who will not with a free will obey in the Lord his Magistrates or Superiors, and seeketh not to edify the consciences of his Brethren.  the Church as if it imposed things unlawful, disturbing the peace of the Church, advantaging Papists, our discords being their music, scandalising the Gospel, and hindering the edification of our brethren, as they do who think it Religion enough to speak against lawful established order.  
2. My Brethren of the Clergy, we preach for edification, for order. See we, that ourselves be not disorderly in our lives. It was said of Origen (and may of many more) that his teaching and living were alike. Sure it is a blessed thing, when Ministers lives put not their words to the blush, as when much heavenly doctrine sounds from them in people's ears, and there is little in the preachers heart; when there is holiness in the Preachers Books, but none in their bosoms. Preachers should show themselves patterns of the rules they prescribe, it being an excellent commendation when Preachers lives are Commentaries of their doctrine; when their exemplary Sermons consist of living words, or words translated into works. For as Jovinian the Emperor said to the Orthodox and Arrian Bishops, I cannot judge of your doctrine, but I can judge of your lives; I can see who is most peaceable and innocent. So we cannot but know, that people can better judge of our do, than of our doctrine; and are sooner led to evil by the one, than to good by the other. You know who saith, What hast thou to do to take my Covenant in thy mouth, and hatest to be reform? Thou who teachest another, teachest thou not thyself? And you know who pronounceth such to be inexcusable? 
Psa. 50. 16 Rom. 2. 21 Rom. 2. 1.  Sure it will be an heavy sentence to hear, Out of thine own mouth I will condemn thee; we therefore who preach against sin, see we draw not men to sin by our bad examples; be not we negligent in reading, preaching, catechising, administering the Sacraments, etc. Be not we vain and vicious in our lives, but careful to walk decently and in order.  
3. Churchwardens, you are chosen to reform disorders, to see all things to be done decently and in order; and to bind you hereunto you have an oath, a strong and sacred tye, yea, such that God will be a swift witness against, & will 
Mal. 3. 3. Zech. 5. 4.  send a curse to consume the house of the false swearer. Take heed what you do; If you know in your Parishes such who will not come to Communions, to the Prayers of the Church, to nothing done there at all; who will not have their children baptised, nor their children and servants catechised, etc. and you regard not such things; surely you are regardless of your oaths, and of order.  
4. And I humbly pray you, by whose authority we are here assembled, to make it appear that you come hither to have all things done decently and in order. Some (I hope slanderously) say you come hither for money; but I presume and persuade myself, you come seriously to reform men's manners. Some ignorantly say, you have no power, you can do nothing. That you have power this meeting shows, you calling us hither, and I hope for some good end. Let your power and authority I beseech you be exercised as St. Paul's was, 2 Cor. 10. 8. for edification; That it may appear we live in a flourishing Christian Church, where good Laws are, and they well observed and executed; where Religion is professed and practised, where the youth are catechised, and principeled in Religion; where the Sacraments are duly and orderly administered, where the houses of God are solemnly frequented, where Schisms and Factions are discountenanced, where vice is punished, and virtue encouraged, where men's lives are reform so; that obedience to Governors, charity and righteousness to men, may and do appear, and according to this Scripture Canon; all things are done decently and in order.    

The POSTSCRIPT.  
I Reading in Mr. Howel, Engl. speaking thus; I that have 
England's Tears, pag. 2.  been accounted the Queen of Isles, the darling of Nature, and Neptune's minion; I that have been styled by the character of the first Daughter of the Church, that have converted eight several Nations; I that made the morning beams of Christianity shine upon Scotland, upon Ireland, and a good part of France; I that did irradiate Denmark, Swedland, and Norway, with the light thereof; I that brought the Saxons, with other Germans high and low, from Paganism to the knowledge of the Cospel; I that had the first Christian King that ever was (Lucius) and the first reform King (the eight Henry) to reign over me; I out of whose bowels sprung the first Christian Emperor that ever was, Constantine; I that had five several Kings, viz. John King of France, David King of Scotland, Peter King of Bohemia, and two Irish Kings my captives, in less than one year; I under whose Banner that great Emperor Maximilian took it an honour to serve in person, and receive pay from me— I that did so abound with Bullion, etc. Behold, behold I am now become the object of pity to some, of scorn to others, of laughter to all people, my children abroad are driven to disavow me for fear of being jeered, they dare not own me their Mother upon the Rialto of Venice, the Borle of Auspurge, the New-bridge of Paris, the Cambios of Spain, or upon the Quoys of Holland, for fear of being baffled and hooted at, I reading in Mr. Vines, what we had been, a people 
His last Sermon, March 10. 1646.  of as powerful godliness as any in the world; that practical divinity was improved to a great height of clearness and sweetness, and his lamenting our miserable declination (in the same Sermon) from the life and power of godliness, which is come to pass within these few years, so that our practicals, our inward and close ways of walking with God in faith and love, are sublimed into fancies and vapours, into fumes of new opinions, and which is worst of all, we take this Dropsy to be growth, and conceive ourselves more spiritual 
Page 56.  and refined, because more airy and notional. Liberty of Religions is become the golden calf of the times— And 
Page 2.  the Ministers are laid low in order to a twofold liberty; the one of prophesying, every one to set up Trade who is 
Page 23.  able; and liberty of lusts and ways of looseness. I considering 
In his Fast Sermon March 10 1646.  what Mr. Hodges saith, we have long enjoyed as clear light, and as full discoveries of fundamental truths as any Church; others have lighted their Tapers more at our flame, than we at theirs; our Church once the great eyesore to Heretics, envy of Papists, refuge of Orthodox, glorious for Doctrine, a praise in the earth, the Mother of many Stars of the first magnitude, faithful Martyrs, famous Confessors, and innumerable souls in Heaven, etc. and yet after his preaching, in his Epistle he saith, the Prince of flies hath raised such swarms of flies in every corner of our Land, that many of our Congregations and Families are miserably fly blown with Heresies, and corrupt Tenets. I remembering some passages in Sir Edward deering's Speeches 
Octob. 23. pag. 23.  in Parliament, at the beginning of it, saying, if we let forth the Government into a lose liberty for all Religions, we shall have none. Libertinism will beget Atheism,— a little after, Men upon whose merit, let my credit stand or fall in this House, complain with grief of heart to see their now infected sheep, after long pastoral, vigilance, and faithful Ministry to run and straggle from them more in these ten 
Nou. 20. pag. 98.  months, than in twenty years before;— in another he saith, there is at present such an all-daring liberty, such a lewd licentiousness, for all men's venting their several senses (senseless senses) in Matters of Religion, as never was in any Age, or any Nation until this Parliament was met together. Thus the Church of England, once the glory of the Reformed Religion is miserably torn and distracted, so that you can hardly say which is the Church of England, etc. These show what we have lost, and what we have found. And I living in the best times that ever England had, and seeing what I see, cannot but wish with Jeremy, That my eyes were a 
Jer. 9 1, 2.  fountain of tears, that I might weep day and night; for the divisions and distractions in England; I now seeing the truth of Mr. Burtons' saying, superstition will run along like a Murrain 
Melanch. pag. 606.  in , scab on sheep, nulla scabies superstitione scabiosior: He who is bit of a Mad dog, bites others, and all in the end become mad either out of affection of novelty, simplicity, blind zeal, hope, & fear the giddy headed multitude will embrace it: So he. Mahomet was but a poor Orphan, he 
Mr. Alexand. Rosse History of the World p. 109.  married his Mistress Chediga, whom he made believe, that his falling sickness proceeded from the sight of Angels which appeared to him: yet he was the beginner of the Mahometans, which are so multiplied, some following Alli, some Endocar, some Acmar, and some Ozimen, Mahomet's successors, whose followers are subdivided into seventy two 
Melanc. p. 582. Englished by Sir Rob. Stapelton.  sorts, as Leo Affricanus reports, saith Mr. Burton, and also that Poland is a receptacle for all Religions. No marvel then if Fabianus Strada calls heresy the School of Pride, and affirms that for a man to be an Heretic and a good subject is impossible, and saith, it is with less difficulty kept out, than shut up. And sad experience doth fully demonstrate how errors and heresies swarm amongst us: so that Mr. Saltm●●sh in his groans for liberty pleads, Whether an hundred and fourscore Opinions are more to be cast into the face of Religion, 
Groans, p. 13. l. 1. c. 2. p. 15.  than six hundred in the days of Nazianzen; and a little after because of our many Opinions and divisions, he cries out, where is the Church now? not in the Assembly (saith he) they are but consulting how to build the Church, not in the Presbytery, for that is a Church unbuilt as yet, not among the Parishes, they are not Scripture Congregations, as Smectymnus saith, where is the Church of England? Dr. Field of the Church, will tell you Mr. Saltmarsh, That there are some who profess the truth described by the Son of God, but not wholly and entirely as Heretics, some who profess the whole saving truth, but not in Unity, as Schismatics; Some who profess the whole truth in unity, not in sincerity and singleness of a good and sanctified mind, as hypocrites and wicked men outwardly; Some who profess the whole saving truth in unity and simplicity of a sanctified and good heart, and I hope you will say they are the Church, not excluding the other from the visible Church, a net, a field etc. The old Non-conformists in a book set forth by Mr. William Rathband, will show you that the Church of England as formerly established, was the true Church of Christ, and that you should not separate from it. Mr. Ball a Nonconformist writing against Can a Separatist, 
Page 75.  shows you that the Church of England is a true Church of Christ, a people in Covenant with Christ, to whom he hath committed his heavenly Oracles and Seals of the Covenant, etc. and in the second Chapter he shows the Church of England governed by Bishops, to be the true Church of 
Page 79.  Christ. Sir Edward Deering in one of his Speec●●s to the like purpose, saying, I am bold to forbid any man from this 
Page 125.  house for 1600 years and upward, to name any one age, nay any one year wherein Episcopacy was out of date in Christendom: in another Speech he saith, I am none of those men that 1600 years after my Saviour came to plant his Church, will consent to give a new Rule, a new invented Government to his Church, never known until this age; yet Mr. Howel tells us, that the holy Titles of Bishops and 
Page 138.  Priests are grown odious amongst poor Sciolists, who scarce 
In his addition Letters, p. 5. In Vind. of King ch. 1. p. 49.  know the notions of things: And we have amongst us as Mr. Symonds saith, such who love strife; and although they have already offered most wrong, yet still are most full of clamours; and as another saith, who cry out much against the Pope, to whom they do better service than they are ware, so that he saith, it is a thousand pities that our Sectaries 
Regum Sacr. Sancto Majest. by J. A.  pretending such zeal against Popery, who no less maliciously than confidently rub upon sound Protestants the aspersions of Popery and malignancy, do join with the worst of Papists, in the worst at least, in the most pernicious Doctrine 
Page 70.  of Papists. At the beginning of (as in) our troubles His Majesty's Declaration of Aug. 12. 1642. shows us 
Page 18.  that nothing was discountenanced and reproached, but a dutiful regard to us (i. e. the King) and our honour, and a sober esteem and application to the Laws of the kingdom, and may it not prove so again, if not prevented? and so be more advantage to run the contrary course, if a good conscience 
●. A. Reg. Sac. San. Maj. to the Reader.  could allow as one saith; for if the conforming obedient Clergy must lie under the lash of being profane and scandalous, and the irregular and disobedient accounted and cried up for the pious, powerful, and precious men, was Mr. Burton now alive, he might better say than when he wrote thus. What father after a while will be so improvident 
Mel. p. 126.  to bring up his sons to his great charge, to necessary beggary? what Christian will be so irreligious as to bring up his sons in that course of life which by all probability and necessity will entail on him simony and perjury, for he might now add scorn and contempt if he be an obedient son of the Church; for what in regard of pretended conscience to that Idol Covenant, which Lil●urn calls the makebate, persecuting, soul-destroying, England's dividing, and undoing 
Engl. Birthright, p. 29  Covenant? what in regard of the boldness of some-daring people; and the connivance of some in Authority it had been better for conscientious subjects, that some Laws had not been made, than that being made their obedience to them, should be their disgrace: and the disobedience of others to them, their honour and dignity. I know that some men's natures are easiest cured by lenities, and that if violence be offered they will struggle, they being easier led than driven, but it is not so with all, for since his Majesty's happy Restauration, some now daring people began to be tractable and orderly, but feeling the reins of Government somewhat lose, like unruly horses, they get the bit into their teeth, they kick, and think to run away with, and throw their Rider. Amongst certain passages I have read in the reign of King James, this I remember, he who deceives 
Regum Sacr. Sanc. Majest.  me once it is his fault, but if twice it is my fault. What these men have done cannot be forgotten, if it is, let J. A. remember them, that the best of Kings in whom malice itself, how quicksighted soever, could not find any thing blame-worthy, except it be a crime to be too good, and transcendently clement, forced to flee, his Royal Consort necessitated to flee beyond sea, the Royal family divided one from another, his Revenue seized, his forts and holds 
Curia Politiae.  employed to destroy him, and another speaking to them thus, you have violated all sorts of right in the person of your King, you have raised a war against him, you have often assaulted and imprisoned him, you have abused the confidence 
Page 12.  he had in you, and destroyed him with great cruelty and insolency; when such men have acted so vigorously against the Lords anointed, and some of them not so wary as their fellows say, they cannot repent; and are such of whom Mr. Edw. Sparks writing of Primitive devotion, saith, This 
Page 106.  stolid disobedient age contemns their devotions, and are so 
P●●e 53.  immodest as to grudge God the hat & the knee, whatcan we hope for from such men? we may remember the moral of the Countryman's snake which would take away life from him who preserved hers, and not forget that of the young man's beloved Cat turned into a Maid, which soon shown again her cattish disposition, having an opportunity by the sight of a Mouse. Some think (I wish they be mistaken) that in regard of the speech and carriage of some, that they have a second part to act after the same, or a more doleful tune; however it cannot but be good with the snake in the fable (who thought herself not secure in that house wherein the great hatchet was, which had almost slain her) not to give too much credit to such who have formerly dealt as they have done, error being obstinate, and making men so. Religio Medici shows the obstinacy of the Jews in all fortunes, that the persecution of 1500 years hath but confirmed them in 
Page 49.  their errors, that they have already endured whatsoever may be inflicted, and have suffered abundance, even to the condemnation of their enemies; & concludes persecution to be a bad and indirect way to plant Religion. It is so, but means must be used to preserve Religion, that we lose it not. 
Society of Saints, p. 29. p. 244. in an Assize Sermon.  Some I suppose will blame me for writing thus now, having formerly pleaded for Puritans, I own what I have written, and wish these were such, for which I and Mr. Bolton plead for; namely practising Protestants, loyal to Princes, obedient to Laws, just, pious, charitable, labouring to be in truth what they seem to be; we plead not for factious, irregular, disorderly followers of Barrow and Greenwood, the old Puritans being their great opposers; I judging with Mr. Howel, that the itching of scribblers is the scab of the times, 
Page 62.  purposed no publication of these notes, which made me careless in naming of my Authors, but considering that Nicholas Causin had learned to regard the works of the worst Writers, and not to censure them; and seeing the flame to increase at home and abroad; and those who have much water in their deep wells, and buckets to vent it lie in a sleep, I have presumed with my pitcher to show mine endeavour to stop and extinguish this fire of error; some perhaps impute it to dotage, I being well-near such years which are labour and sorrow, and scarce able to go with Crutches; let men think as they please, my desire is to cure error, and to procure order; for which end I will conclude with a passage in Mr. Vines forenamed Sermon, which is this. If conscience 
Page 60.  be warrant for practices and opinions, and liberty of conscience be a sufficient licence to vent or act them; I cannot see but the judicatories either of Church or State may shut up their shop, and be resolved into the judicatory of every man's private conscience; and put the case, that the Magistrate should conceive himself bound in conscience to draw forth his Authority against false teachers, and their damnable heresies, and (upon that supposed error) should challenge a liberty of judging, as we do of acting, would our liberty give us any ease so long as he had his? and were it not better for him to judge, and for us to walk by a known Rule? and if we should say that his liberty of judging is unlawful, it is as easy for him to say, our liberty of Preaching or professing errors is so too.  
FINIS.