NIL NOVI.  
This Years Fruit, From The last Years Root.  
The Soldier's Posture, To the Right, to the Left, Faces about, As ye were.  
The Royal Maxim, No BISHOP, no KING.  
The First-Fruits of New Prelates, amounting to as much as the Tithes of Old Bishops.  
All summed up in an Impartial Relation of the Partial proceed, and unrighteous rumours raised against HENRY PINNEL, Concerning his endeavouring to get a Parsonage.  
Occasioning a sudden glance upon the True Resurrection, present Perfection, and perfect Obedience. Written in a Letter to a Friend.  Every day they wrist my words: all their thoughts are against me for evil, Psal. 56.5. Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake, Tit. 1.11. Truth faileth, and he that departeth from evil, is accounted mad, Isa. 59.15. Pure Relion is— to keep himself unspotted from the wo●ld, jam. 1.27. 
London, Printed by J. C. for Richard Moon, at the seven Stars in Paul's Churchyard, near the great North-door, 1654.   

To him that cannot, or will not read without prejudice.  
READER,  
STumble not at the threshold, and carp not at the Compliment, that I salute thee with a Letter to an Epistle, or an Epistle to a Letter. There are but two things that can cast me under thy censure; either what I have said, or what I have not said. What I have said peradventure thou wilt interpret as too satirical and rigid, arising from passion, too tart and harsh for a meek and quiet spirit.  
I confess I have written in passion, yet not without affection; with much hatred, but more love. The greatest fault I find with myself, is want of hatred as much as of love; proportionable to the one should be the other: as is our love to good, so is our hatred to evil. Ye that love the Lord, hate evil. 
Ps. 92.10. Io. 2.15, 17  When I consider the zeal that Christ had for ●od, and his in ●●●ation against sin, I am ashamed to be so mild and dull; 
●●●●on laedere possit idem.  give me the knife that will cut my meat and my enemy's throat too. The depth of hatred is in the height of love. David a man after Gods own heart, had the greatest detestation and abhorrency against evil. I hate all false ways, with a perfect hatred, Psal. 119. v. 104. & 139.21, 22. A complete hatred of evil, is not without an absolute love to good. He that had seen the Anatomy of Christ upon the Cross, 
〈◊〉. 12. ●0 〈◊〉. 20.27.  and looked in at the hole which the spear made in his side, and with Thomas had thrust his hand of Faith into the inside of his Saviour, might see and feel, that (as in other men) his Gall stuck fast to his Liver. Love hath its root in the Liver, Anger its rise from the Gall; the sweeter the one, the bitterer the other. Who can love or hate like God? In the natural man, Physicians say, that,  
— Fel concitat iras  
— Cogit amare jecur,  
As hatred in the Gall doth breed,  
Love from the Liver doth proceed.  
The wise God hath made us wonderful Types of ourselves, 
Psal. 139.4.19, etc.  that as we are in the natural man, so we should be in the spiritual, not without Liver and Gall; greedily sucking into us his blood of life and love of all good, and zealously breathing out hatred and bitterness against all evil; reserving every vessel for its proper use in the house of our Lord, whether for honour or dishonour; the Liver for the person, the Gall for his evil practice; love to all our enemies, hatred against all enmity: 'tis hard, b●t not impossible, to divide the sinner from the sin; Christ could do so, and did,  
Who from his foes drank Vinegar and Gall,  
Cried, like their friend, Father forgive them all.  
The cross of Christ sucks up all the curse against the creature, and pours out all the vials of vengeance upon the enmity of the carnal man. I am finishing a short course, and would have no other mark in my eye but this: My day of Audit is at hand; all my care is to cast my account clear, and to give it up with comfort. I like even reckoning with all men, and love not to be at odds with any but the Devil, the World, and myself. Flattery dies more in debt then Severity. Without superstition or formality, I put that piece of the old Litany into my daily prayers, and hearty say, That it may please thee to forgive my enemies, persecuters, and slanderers, and to turn their hearts: And I beseech thee good Lord to hear me.  
If thou blame me for what I have not said (viz. as more full, touching the Resurrection, Angels, Perfection, and Obedience) know, that I never intended a voluminous Treatise of any of those points, but a short solution to such objections that were made against m● 〈◊〉 refer●●● to som● 〈…〉 profession of my faith concer●ing the rest. And though my faith be true, yet is it not full in these 〈…〉. I know them but in part, and therefore cannot perfectly make them known. There be others ●hat know more, expect more from them. I would not be altogether idle with my talon; thou hast part of the ●●●●●vement, as much as I think fit at this time. I ●●●n I may be more able to impart, and thou more fit an●●●lling to receive more abundantly hereafter. In the mean time let us both do what we know, and follow on to know more than we yet do, till we come to the unity of faith, the perfect man in Christ Jesus: In which progress, I wish thee as much prosperity, and as good success, as I desire and hope to have bestowed upon  
Thy fellow-traveller, faithful unto thee in the Love of our lord H. P.   

To my Honoured Friend Mr. T. T.  
Dearest Sir,  
WHile I labour to keep a conscience void of offence toward God and man, I cannot keep my conversation from the slanderous imputations, even of men pretending unto godliness; 'tis a task too great for me, to preserve myself from the secret shot and bitter darts of lying lips and a false tongue: yea, 
Luk. 5.26.  I should be sorry to have such a profession, or conversation, that all men would speak well of. If ye find me dabbling in the guzzel, and see my hands and face besmeared with dirt, then take me for a fool, or a child at best: but if my coat be never so much spattered, and dashed on the highway, I hope I shall not be put to make an excuse.  
Personal, particular, and private aspersions, are best expunged with scorn and silence; he that cannot go through bad, as well as good report, hath but a shallow Religion, or is but a Novice in it; but if I must brush my cloak in the Sun, I will take the wind so, that the dust shall fly into his eyes who threw the dirt upon it: a single slur is too slight a challenge; I cannot be drawn into the field upon a personal vindication: but since ye urge me with scandal, telling me from day to day, that I lie as a stumbling-block block before the weak, that many are ready to fall by my example, that others triumph to see so great a Cedar fallen, etc. You provoke me to enter the List, and to uncover my cause under the open Heavens of God, before the World, Angels, and men. And as the airy and empty rumours of lies and falsehood have begged audience and credit at one ear, so I doubt not but with the other you will admit the true information and right state of the ease, especially seeing you so much desire it: which is in brief as followeth, viz.  
That I had the offer of a Parsonage, and was earnestly pressed to accept it, is most true; and that I did at last comply and consent to the motion, is also as true: Hine clamour, rixa, joci, mendacia,— cachinni; but be not of a rash heart, fama est mendax, there is little truth in tales; all that that is reported with truth, and for truth, is not so: much chaff may be mixed with the corn, till the fan disperse it; all that is affirmed, is not presently proved: si sat sit accusasse quis erit innocens? by that rule Christ had been a great sinner: but  
Judicis officium est, ut res, ita quaerere rerum  
Causas;—  
Take the ground and circumstances of the Case along with you, and then I shall appear more innocent; Thus:  
When Master Dolman, the last Incumbent in the Parsonage of Christian-Milford, lay sick without hope of life, he wrote to me, desiring me to undertake the place, and succeed him in the work he had laboured in: divers of the parish also, with passionate affection, importuned the same. I ask therefore.  
1. Whether it be simply unlawful for a people or parish, 
Quere.  who are destitute of a preaching Minister, to desire and seek after such a one, of whom, upon good grounds, they are sufficiently persuaded that he may be instrumental to their good and edification in the Faith? And whether he that shall be so desired may accept thereof, without being a stumbling-block or scandal? Or,  
2. Whether one that is a stranger, and by reason of infancy or youth, hath not had time and opportunity to make full proof of his Ministry, be more fit to be imposed upon a people, contrary to their general consent and choice, than one that is better known and approved of by the godly?  
That I was universally desired by the parish, shall appear anon: nevertheless, I did (for a time) decline an immediate compliance, and suspended my resolution of acceptance, upon these considerations, i. e.  
1. Lest (as the rumour now is) I should be a scandal to the weak, 
Consid. 1.  and seem to build again the things that I had destroyed, inasmuch as formerly I have disliked, and born witness against the common corruptions and abuses concerning Tithes, Parish-parsons', etc.  
2. Fearing lest such common customs, and Parish-performances, would be required of me, which I had not liberty to perform.  
3. But there is another reason of as great weight to me though of little or no moment to some: for, considering that Master Still the first Proprietor and Incumbent, is yet living who had Institution and Induction into the said Parsonage and had right and title thereunto, by as just power and authority, as you or I hold and possess any of our lands and goods; this consideration had no light impression upon me, and lay as no sm●ll scruple before me; for I like not to rise by another's ruin, as Doctor Dodiswell, the true Parson of Brinkworth, can witness for me.  
Nor doth it satisfy me in that you say, 
Ob.  Master Still and Dr. Dodiswell were sequestered, either for plurality, or malignancy, or both. For,  
If it did become a sober man to be a Quadruplicator, 
Sol. 1.  an Apparator, or Informer; no doubt but there would be found some, that now possess other men's Live, and eat the bread out of their mouths, who have both done and said as much against that Power, by which they yet enjoy their Sequestrations, as the Sequestered themselves, who never professedly complied with, nor publicly acknowledged that Power by which they were then Sequestered. Which, think you, is the greatest and most dangerous enemy, the open or secret? But I shall rest in the Act of Oblivion; and do believe, that Master Still, Doctor Dodiswell, and Sir John Leuthall may be accounted fellow-subjects, and enjoy as much of their places and estates, as the present Power shall think fit.  
I leave Master Still to plead his own cause, and to vindicate himself, 
Sol. 2.  if any shall implead him for delinquency, or as no Minister of the Gospel. I have only to do with him so far as I am concerned in the Parsonage. If (as some say) he was Sequestered as a Pluralist; yet why was he not left to his choice which Parsonage to leave, as others have been in the like case? But further, was it unlawful for him to hold two Benefices? or was not that Power just which gave him title to them? If it was not unlawful, why was he Sequestered as a Pluralist? if it was not lawful, why then hath it been practised by some, and connived at by others, even such as would be accounted the zealous Reformers of our times? one of which could at once hold  
Westminster Martin's Assembly Trinity, Titmarsh,  
Michael, Procan (seed vacant) Marie.  
Something I might interrogate concerning the King's Power, under which Master Still was invested; and something concerning the Parliaments power under which he was devested; and something more, all tending to my particular satisfaction in this case: but, sticking to my private resolution (silendo nemo peccat) 'tis good to keep the teeth in the head, and the tongue within the teeth; 'tis not safe coming too near the heels of time. Besides, conscience is a nice and tender thing, and therefore inasmuch as there is a civil right and property acknowledged to belong to every one, by that National Law and Power, under which they live, blame me not if I am scrupulous, and critically examine every part as I pass in matters of this moment. I love not to set my foot over another man's threshold; nor do I think it possible to enjoy that comfortably, which cannot be got conscionably.  
I delight not in Sequestrations, so much evil and offence ariseth from them. 
Sol. 3.  I see some (of swollen and accumulated titles, great Rabbis, Mandamus-Doctors) who, to the scandal and spotting of their cloth, can forsake their first love; cast off their parish and people, for no other cause that I could ever hear, but only there was a better Living of another man's; to be had by the help of some drunken Committee friend. And when they have once got footing, the key in their hand, and the bell-rope by the end, they forget their place and duty; 
De male quasitis non gaudet tertius bars.  (Tit. 1.8. 1 Tim. 3.4.) not given to hospitality, laying aside all for the pride or portions of their children; not ruling well their own house, ill disposing of the breeches, suffering their wives (at pleasure) to break what bargains they make with their neighbours, to the great reproach and shame of their Ministry. I abhor to be ranked, or reckoned in the number of such men.  
These are my reasons why I did demur upon the matter. I know you will demand upon what ground I could, and did accept the motion at last. However they may seem to you, these thoughts somewhat I prevailed with me, viz.  
Having seriously considered, 
Reas. 1.  and throughly examined the point of scandal I found that it would be only taken, and not given by me; for having nothing at all to do with Tithes, no nor with the Glebe itself to any private advantage, to make a gain thereof to myself; there would be nothing but the name only of a Parsonage left to me, and not so much as the name of a Tythemonger remain to be imputed to me: I see not how it should a mount to scandalum datum. Nor did I ever (as you yourself know) condemn Tithes simply, and as absolutely unlawful in all respects, but rather justified the civil right of them; only for my own part, I could not meddle with them, because of the inexpediency; and upon that account I have, and do openly implead them. I did not rest in my private and single determination; but, because it was my own case, I communicated it to such as I though table to advise therein. Wherefore (declining the injudicously-affectionate among my friends, and giving the hearing only of their womanish reasons, that it was evil in me to accept the people desires, because it was evil; and that I must not because I must not) I consulted with the most grave, solid, judicious, and experienced Christians, who not only approved, but urged my accepeatice, pressing it as more agreeable to a Gospel-Ministery, to answer a general request for public good, rather than to deny it upon the causeless and groundless exceptions of a sew, there being no foundation of scandal laid in so doing: nevertheless, hence (say you) is risen a rumour among the baptised people, that a great Cedar is fallen. I wonder such quicksighted people, who have so profoundly washed their eyes, should see no better, but take a poor, low, silly shrub, for a great Cedar. But.  
Whether is it a sin, 
Quer. 1.  and scandalous practice, to preach in the public place of a Parish, at the general request and common consent of the Parishioners? If so, then why do many of the baptised themselves, even those virig egis ipsi capri, those zealous Patrons and Champions of that opinion, procure by Magisterial power and order, liberty to use such places for their Ministerial exercise? If it be no sin or scandal, then surely they do but dream of the Cedars fall; unless the same thing be sin in another, which is not in them? Ingens personarum privilegium.  
Whether Tithes be precisely unlawful, 
Quer. 2.  without reference to a Levitical priesthood, or legal institution, but payable merely upon humane and national ordinances? If not, than the Cedar they talk of stands fast. If so, than many Cedars in their Lebanon do shake, and some of them are already fallen. For he that shall deny to pay his Tithes which the Law of the Commonwealth wherein he liveth, requireth of him, to him to whom they are appointed, withholding them to his own private use, such a one will hardly escape the censure of a Tythe-taker, especially if he exercise as an Officer of the Church, in the place where they are payable. For he hath no colour to keep them to himself, being no part of the purchase which his predecessors or he made, when he or they bought the Land, out of which his Tithes are to be paid: and therefore he doth wrong another, and by unjust cavillations, rob him of his right, unto the which the Law hath entitled that man as well as it doth him, to any of his real or personal estate. Thus some of the baptised may interpretatively be said to take Tithes, which they so much judge and condemn in others.  
I have heard what some of them have objected against Tithes, 
Obs.  i. e. that it is probable, and to be supposed, That Tithes were at first the Arbitrary exactions and impositions of Tyrants, forcing out of men's estates, more than they were willing to part with, and therefore ought not to be continued and submitted unto, but every man may keep his own to himself.  
I cannot positively contradict, yet I answer, that probability, 
Sol. 1.  and supposition, prove nothing on one side, when there is as much in probability, to be supposed on the other side. 'Tis not unlikely, but that the blindfold devotion, and misguided zeal of the people in former times, might make them as forward to offer, as the Prince or Priest were to ask their estates of them. Now if it was done voluntarily, and not violently, there is no cause of complaint: for volenti non fit injuria.  
But I answer according to the maxim. 
Sol. 2.  De rebus non apparentibus & non existentibus eadem, est ratie. However 'tis plain, that Tithes are now required by a Law, though not by Magna Charta. Where lies the Cedar now? In whose ground is it fallen?  
But Sir I intent not a Plea for Parsons. How often have I condoled with you the misery of our Nation, exposed to so much contention, division strife, malice etc. nourishing a lazy, proud, covetous Ministry with Tithes etc. and (proh gentis reformandae pudor opprobriumque!) when will the time of Reformation come? you cannot prevent my desires, not outdo my endeavours, to disburden my poor oppressed country of those abuses, which corrupt-minded men have laden it withal, under pretence of Authority and Law: you cannot with more zeal and earnestness, seek the ease and edification of the outward and inward man, than I shall, not by fraud or force, but by prayer and practice.  
Another reason which induced me to accept the offer, 
Reas. 2.  was an assurance of my freedom among the people; that they would not expect such customs and ceremenies which I had not liberty to observe.  
Besides, 
Reas. 3.  I might have supplied and satisfied many wants and interests. For, quitting the Tithes (an honour's crime, for which some of the worldly Sanctuary judged me unfit for the place) I should have left Master Still to those advantages which he could have made from his interest remaining yet among any of the parish, seriously to secure myself from my own secret seruples; choosing rather to be accounted his Curate there, then to have the report of doing him the least wrong. And whereas the Glebe it self alone is too much for a sober man to spend upon himself, the superfluity thereof might have flowed into the hungry bowels of many.  
Though it was reported by some Grandees (as I was credibly informed by one within the limits of White-Hall) that I did hunger and hunt after a Parsonage; 
Reas. 4.  that these are your Seraphical men, who, although they preach against Parsonages for a time, and for their own ends, yet when any great or fat one falls, they are as ready for it as others. How great it would have been to me, you may guests, by what I have already told you; and how greedily I did hunger and hunt after it, you may understand by what I have yet to say, as a further motive to my acceptance, which was this.  
Some of the parish coming to me on a Sabbath-day, where ●u●ally met with many godly people for our edification in the knowledge and love of God and his truth, they proposed and pressed their desires. But I being unsatisfied in myself, for the reasons given before; and some occasions calling me to London, I left them, without a concession of their proposition, resolving in myself rather against it, then to grant it; so far was I from hunting after it. While I was in London, Master Dolman died; the parish voluntarily assemble, draw up a Petition in my behalf, unanimously subscribe it, there being but one man only, in all the parish (as I am informed) professedly refusing one Rich. Showell, whose good affection to the Parliament, many of his neighbours ●an sufficiently testify by woeful experience, when the Cavalieres ●ad power in those parts; the Petition was sent up Post to me by 〈◊〉 messenger of the parish, which still pressed my acceptance, without my hunting after them.  
When I considered the present providence, and revolving the former reasons in my mind, I yielded; and, according to the desire of the people by their messenger, I carried their Petition to Whitehall, and gave it into Master Longe's Office of Requests, where I was assured that it would be presented in course, that the Protector had appointed no other way of address, in matters of that nature, and that it m●●t first be read and heard, before any grant could pass of the P●r●●n●ge. With these good words I was led into fools paradise, the Petition being there filled up against Dooms-day-audience; and a secret Order subtly procured for another. At which the parish are troubled, they draw up and agree upon a second petition (the godly people of several parishes adjacent, offering to assist with their petitions:) they send it to Whitehall with the same success as the former; they yet pursue their desires; divers of them go up to London an hopes of admission to be heard at least; they address themselves to men potent enough, and such as were able to have assisted the equity of their desires: but after long waiting, 
S.C.W.A. A.C. ●. ●.  and large expense (the old custom of Court) they had free leave to return home without any let or molestation, according to the liberty of the subject.  — Laberi as pauper is haec est: 
Pulsat us ragat. & pugnis conscissus adorat,  
 louse at paucis cum dentibus inde reverti.  
To be abused, and in vain to cry,  
Was once (in Rome) the Subject, liberty. 
〈◊〉 ●at. 3.   
The parsonage is disposed of to one Master Goffe., imberb is juvenis, ex Ephebis nuper evasus, a young man; yet not so young but he can make a shift to read his Notes to the people pretty well, and may in time be able to preach true doctrine, and reform his practice. But such men will serve the present turn: gravity is too solid to comply; youth is more tractable to the times, 'Tis observed of a wise and potent Prince, who having laid a Spanish plot of greatness, that he made choice of a young Council and Clergy, such as could not discover his project, or would not contradict his pleasure. This young man riding Post (as the fashion is for a Parsonage) met with one of his acquaintance by the way, and told him his business; who asked if he had the people's goodwill and consent; to whom he replied, that he regarded or cared not for that: so ingenuous was he to confess the truth, that he sought not the people, but the Parsonage. ' Yet this man, by the guidance of Col. Goffe. & Master Lockyer declines the two Masters of Requests, 
Like Pa●●on, like  the highway which all honest men and causes keep and sneaking along the by-way, creeps in at the back doo●, 〈…〉 his Highness' presence flappes him in the mouth with a l● 〈…〉 (as he hath since confessed) that at that very time their petition was for me: a Chaplain fit for Col. Goffe.. Thus he prevails, if not by making lies his refuge, yet by the sleights of men and cunning craftiness whereby they lay in wale to deceive the people and me of our just right. A friend in Cou●● was ever better than a ●eny in the purse, or a just cause on ones side. When will climbing Couri●ers cease to abuse the Prince and his people!  
Lastly, 
Reas. 5.  I have this to add, though I cannot boast of merit from God. I may plead desert with man. I have contributed more with purse and person to the common liberty (as we thought) then ever Master Goffe. hath done, and have better deserved of my country than he hath; and therefore in moral equity and common honesty, I ought to have been served before him. Nevertheless, though I can hold plea with men, I submit to the righteous sentence of Christ, (Mat. 26.52.) as respecting me in particular for putting my hand so near the sword, though I never touched it in action.  
These two last reasons I urged to the honourable Col. Goffe.: to the people's desire and consent, after a deliberate pause of profound gravity, with most acute eloquence, he replied thus Hn, ha', him kn, why, mn, Sir. 'tis not fit the people should choose their Minister, for most Parishes would choose amiss, etc. That many, or most, might fail in their choice, is not very doubtful; and how much Col. Goffe. would mend the matter, is as little to be questioned. For he professed to me, that he would not only nor assist me whom he had long known, and against whom he had nothing to object to my face when I put him to it whether he had or no; but that he would do his utmost to establish Master Goffe., a man (as he confessed to me) altogether a stranger to him till upon this occasion. He was as good as his word: for when the people presented themselves and their petition to some of the Court yet their further access was so precluded, that they could not by any means yet entrance and audience. To my last reason, of desert, the just and impartial Colonel very demurely answered Mum. Verba dare may be the perpetual Motto of a Courtier, and Sic volo, sic jubeo a fit inscription for a soldier's sword.  
Whether Master Goffe. is not to be reputed a false prophet, 
Quer. 1.  an hireling, a Priest of Baalim and a Minister of Antichrist, rather than a Minister of Jesus Christ and his Gospel, seeing he doth preach for hire, and divine for money (Mich. 3.11.) hath run greedily after the error of Balaam for reward (Judas 11.) Who, like a false prophet, by reason of whom the way of truth is evil spoken of, through covetousness and feigned words hath made merchandise of men; whose heart hath been exercised with covetous practices, forsaken the right way, and loved the wages of unrighteousness, etc. 2 Pet. 2.1, 2, 3 etc. who hath taken the over sight of the flock for filthy lucre sake, 1 Pet. 5.2. Nor let any think that I overcharge or wrong him herein, having said nothing of him but what may be proved ex ore suo, out of his own mouth, so that there needs no further witness.  
Whether Parson Goffe. can confidently expect a comfort able success of his Ministry, 
Quer. 2.  among those whom he constrains to receive him as their Minister, by an outward power against their will? Would he have dealt so with the Cutler's daughter of Oxford to make her his wife? doth not compulsion and force alienate affection? Is it not an evident demonstration of a carnal Minister? Mr. Cradocke, now Chaplain to the Gen. Regiment, preaching heretofore in Bristol & since that in London, observed and laid this down for arule, That a carnal Ministry will always cleave to a carnal Magistracy to uphold it; and a carnal Magistracy ever seek to and ingratiate a carnal Ministry, to confirm it inmen consciences; and where these two are thus twisted (his own word) together the Kingdom of Antichrist is much strengthened: but as the Ivy (said he) winding about the Oak sucks away and robs the tree of its juice and sap to feed itself; so at last the worldly Ministry will become the ruin of the worldly Magistracy. I am not against the civil Magistrate, but for him; and so I suppose is Master Cradocke. I speak this, because when the people still desired that I might preach sometimes among them, and it was reported that I would, Master Goffe. told one (from whose mouth I had it) that I should take heed how I came there, lest I were sent where I would not be. So much like a Bishop doth he endeavour to domineer over the people by the soldier's sword, now that Col. Goffe. his Patron can keep that by force for him, which he hath got by fraud.  
Whether Master Goffe. doth understand and observe his Master's rule (if Christ be his Master) to do as he would be done unto, 
Quer. 3.  in that he hath done, and yet doth what in him lies to divide the people and me? If he say he would be content to be so dealt with, I think few will believe him.  
Whether Col Goffe. and the P●●son with the rest (if they have taken the old Covenant and Protestation) be not abominable hypocrites, 
Quer. 4.  notorious dissemblers, grand Apostates, and Traitors to the Commonwealth and his Highness? For.  
1. You know, among other particulars (as reducing this Church to the best reform according to the word of God etc.) we did engage to maintain the Liberty of the subject; whose liberty stands (as in many other things, so) chief in free access to make his grievance known, and supplicate a redress thereof. Now this way was stopped up and shut against the people and me, that we could not come to be heard, and make our case known; which liberty was infringed and violated, principally by Col. G. as is most probable, yea very apparent from his own words to me and other circumstances. Surely he or they that will endeavour to hinder and overthrow their fellow-subjects liberty in one thing, will not be afraid to undermine them in many.  
Colonel Goffe. cannot forget the vociferation of the Army at Newmarket, where it was the will (as we were told) of the General and Lieutenant-General (now Lord Protector) that we should all cry out Justice, Justice; when the Commons of Parliament were present. But quantum mutatus ab illo est? he was then but Captain Goffe. (if I mistake not) now he is a Colonel tempora mutantur, etc. 'tis Ployden's case: the things that did become him then (perhaps) are not proper to him now. It is said of John Maria de Mont the Cardinal, a great stickler in the contest between the Pope and the Emperor, and most active to serve his Holiness in managing his affairs in the Council, and translating it from Trent to Bolonia; when he came to be Pope (Julius the third) being not able to establish and settle the Synod in Bolonia against the Imperial design, 
Hist. Cons. T●●dent.  but forced to yield to the return of it to Trent, he had no way to come off handsomely (as he thought) to save his credit, but with this sleight and sorry shift; saying, that the action of Monte did nothing appertain to Pope● Julius; and those things which gave reputation to that man, do not give it to this. So doubtless there is a vast difference between a Captain and a Colonel; he that cried for Justice when he was a Captain, may do injustice when he is a Colonel. The Pope saith, that Peter may err as Simon, but not as Peter: which might be the reason that Os Porci (the first among the Popes, as Platina tells us, that) did change his name to Sergius Secundus. But, saith one, if Os Porci be damned, can Sergius Secundus be saved? As the poor shepherd, seeing the Bishop of Cullen, and admiring his pomp as a Prince, when his calling was but a Bishop; some replied, that he wore not those Robes as he was Bishop, but as he was Prince; yea, but quoth the shepherd, Cum damnatus fuerit dux, quid fiet de Episcope? If the Prince go to hell for his pride, what will become of the humble Bishop?  
Though it should be imposed as an Article of faith, 
Sen. in Herc. Fur. Id. in Tro.  that omuis in ferre est salus, we have no Saviour but the soldier; and that Quodcunque libuit facere victori, licet, his will is his Law: yet I doubt it would be found more true, that  Rara fides pietasque viris qui castra sequuntur. 
Sometimes, though very rarely, may we find  
The Christian and the soldier combined.  
But how can the loyal Colonel and the Parson excuse themselves of the great affront and treachery against the Protector himself? I know not how they should, unless they can steal horses with more safety than others look on. For if Mercy and Righteousness establish the Throne, as doubtless it doth, Prov. 20.28. & 25.5. than he that shall go about to interrupt and divert the course thereof, can be judged for no less than misprision of Treason at least. Righteousness is suum cuique tribuere, to give every man his own. That the people were mine, and I theirs, by free choice, voluntary consent, and reciprocal respects, in such a relation, as the present dispensation made us capable of, I need not prove over again; That his Highness hath appointed two Masters of Requests, by whom the subject might make his address, dress is well enough known; nor will any say it was to delude the subject▪ but to facilitate the gaining of his right, and that righteousness (the stability of a th●on●) might be administered to him: That Col. G. (for one) notwithstanding should attempt, and did divert his Highness' course of justice▪ by introducing (in a clandestine way) one that could lay no just claim to the people, nor cared for their consent by his own confession; and that he would do what in him lay to oppose me, though the Parish had desired me: this laid together, may raise a Quere, whether Col. G. for one, be free from Treason against his blighness?  
Whether the young Parson be not to be suspected of incontinency and lustful wantonness in that he offered violence to a modest and unwilling people, 
Quer. 5.  forcing a conjunction with them by a civil power, before they were divorced for any cause of fornication or adultery? There be (in this case also) who have eyes full of adultery, and a whorish heart, which make them come too near their neighbour's house, 
2 Pet. 2.14  who make no bones to break the seventh and tenth commandments; even these wheremongers & adulterers God will also judge. If you say we were not married, I am sure we were betrothed, and there was matrimonium ratum. though not consummatum: and you know, 
Deut. 22.25, 27.  under the Law he that forced a betrothed Damosel was to die, if she cried out, though there was none to help. I am sure the Parish cried loud enough to be heard from Wiltshire to Whitehall, where Col. G. was more forward to further the vitiating act, then to rescue from it. I do not interpret the text; and you cannot deny the allusion: as for that Scripture, Isa. 59.14. I leave you and others to apply.  
All comfortable and commendable marriages, 
Obj.  are made up of the free choice, and full consent of parents and children. The Protector is Pater Patriae, as a father in his country; you could not expect to prosper without his approbation, which was requisite, if not necessary and essential to the match.  
All you say is confessed. 
Sol.  As children are not to be disobedient to their parents; so parents are not to provoke, or grieve, or cross their children in that which is just and reasonable. As children, who break the fifth commandment, by flighting and rejecting their parent's consent and counsel, can promise themselves no great happiness in their wilful resolutions; so parents, who force their children contrary to their affections, can have as little hope of their prosperity. But we sought, and (by the good leave of Col. Goffe. and others) would have got the good will of our Father, if we might have had access to crave it. Howbeit, I hope we shall not behave ourselves unseemly, but continue our duty with all submission.  
What hath Master Goffe. done more than you? 
Obj.  wherein is he more to be blamed than you, who would have lived with the same people before their first husband Master Still was dead?  
He was dead civilly and in law, though not naturally: 
Sol.  he was divorced, whether frigiditatis causa, or for what other reason, I care not to determine; nor (the truth is) do I care to harp much on this string, to hear more of that particular, having no desire to meddle with the Parsonage, upon that very consideration, no farther than the third reason of my acceptance moved me, i. e. in that I might have been more answerable to Master Still's expectation and satisfaction than any other was like to be.  
If you say that there is no letter of Law against what the Parson and the rest have done, 
Obj.  and therefore they cannot be accused of doing any wrong or injury.  
I answer, Quod non vetat lex, hoc vetat fieri pudor, 
Sol.  true Christian modesty is a greater prohibition than all penal Statutes. But there is an express Law against the parson's practice, Mat. 7.12. Suppose there were any humane law to countenance his proceed; yet you know men's laws are like themselves, and have their failings: in such case the wise man saith,  
Judicis auxilium sub iniqua lege rogato;  
Ipsa etiam leges cupiunt ut jure regantur. 
Cato.   
When Laws are bad, 'tis to be understood,  
That Judges ought to do the people good.  
But when I saw, by the weathercocks above, which way the wi●● sat, and was like to blow, I kept me to my Card and Compass; quitting the coast I made toward at first, I resolved to steer another course. The most public place of the parish being denied, I content me with a less public, where I shall endeavour to gratify the people's affections, till some signal providence remove me.  
Needs must, 
Ob.  that cannot choose.  
It was not theirs, 
Sol.  but them I sought at first. I have not lost a Benefice, but the grant of a benevolent people's request. I offered Col. Goffe., that his young Chaplain should take all the profit, if he would allow me but the people; which thing he was as ashamed to grant, as he was unjust to hinder the other.  
I cannot deny, but (not from a seraphical principle) that I have greedily hunted after a Parsonage, and would have got it as Master Goffe. hath his, right or wrong, rather than have gone without it: ambition, honour, preferment, etc. have been my snares, though I was little taken with the credit or expectation of gain from this Parsonage: I have been ready, between a zealous pride and discontent, to argue the case with God after this manner:  
Were it not better to bestow  

Master G. Herb. his Temple.  Some place and power on me?  
Then should thy praises with me grow,  
And share in my degree.  
But mine Author, whispering me in mine ear, bade me read on till I came to that which I find most true:  
How know I, if thou shouldst me raise,  
That I should then raise thee?  
Perhaps great places, and thy praise  
Do not so well agree.  
And, truly, when I observe what slippery places preferment sets a man in; what a strange Metamorphosis, and transportation the new-raised favourites of fortune suffer, that they are ready to take the words, though not the sense, of the true convert, Ego non sum ego; and others that take notice of them conclude, that idem non est idem: so far are they from Queen Elizabeth's Motto, Semper eadem, that you can hardly find virum in viro, or idem in eodem, the same thing in the same person, or the same person in himself, it makes me think that periculo sior est mundus blandue quam molestus, 
Bern.  the world doth less hurt with its fr●wes then with its smiles.  
How can you find such fault with others, when you yourself have been so faulty in the same thing? 
Ob.   
Who trusted more to the legal righteousness than Paul? who more declaimed against it? Phil. 3.4, 5 6, 7, 8. 
Sol.   
Qui semel in scopulos vento contortus & undâ  
Nauta, scit in caut is monstrare pericula nautis.  
He that hath suffered wrack by wind and tide,  
Is the unskilful Mariners best guide.  
You come now to the maxima gravamina and tell me plainly where the  pincheth, what are the true reasons why I could not be suffered to enjoy the people's choice: for (shy you) it is reported commonly reported,  
That I am illaffected to the present government, 
Ob. 1.  and speak lightly of the Protector.  
He speaketh against Caesar, 
Sol.  was on old forged charge against Christ (John 19) the most obedient subject that ever was: but allegations without probation, go for nothing▪ but the foam of malice. I have heard of a great Rabbie, a man famous in Civil as well as Ecclesiastical respects. Precedent of a College, 
Mr. T. G.  and Pastor of a Church, of forward compliance enough to the late alterations; that he should say, How the Protector got up, he knew not; but now he is up, he must hold it as well as he can: who will impeach him for that? Whether his Highness took, or accepted of the Government contrary or according unto the expectation, and approbation of the single honest,  Christians, is not for me to dispute or determine: that which concerns me and every one else (now he is up) is to pray that we may live and lead a quiet and peaceable life in all godliness and honesty. Now therefore the good Lord grant, 
1 Tim. 2.2.  that he may be delivered and kept from the ambition, pride, and deceit of his own heart; that he may have the spirit of good and righteous government enlarged in him; that we may have equity and justice administered to us hence forward; that he may be to the punishment of evil doers, and to the praise of them that do well; that he may discern and dispel all hypocritical and fawning parasites, and that the Commonwealth under him may flourish in all obedience and love to God, and one another: Amen, Amen.  
You are too Seraphical and Allegorical in your preaching; you exceed the capacity of plain people; 
Obj. 2.  the vulgar cannot reach you: nay, notwithstanding your Seraphical spirit hath flown above and against Parsonages, yet now you hunt after one, etc.  
This child fathers itself: the falsehood is proportionable to the patrons and fomenters of it. 
Sol. 1.  Princes and Prelates must speak like themselves; a little lie will not fill a great man's mouth. Let those Dons and Doctors make it appear, that I hunted after a Parsonage.  
If they speak Ironically, 
Sol. 2.  and jeer me when they say I am too Seraphical, than the ball rebounds into their own faces, and the arrow falls on their own pate. For,  
If by Seraphical they mean a high flying fancy, then how superseraphical must they needs be who judge me? Rectum est index sui & obliqui. They have the Cap already, and long for the Mitre. If my fancy be beyond the Moon (as I would have it be) how far beyond the Moon must theirs fly, to take the altitude of mine? A Dwarf cannot pull off a Giants cap. He that undertakes to top another's light, must be taller in his own opinion: thus while he judgeth another, he exposeth himself to censure for the same thing. But remember,  
To put out others light be not too bold; 
Quarles.   
The Temple-snuffers were of purest gold.  
2. If by Seraphical, they mean an empty notion and high flying fancy only, without solid substance and practical reality; yet so the Epithet sticks fast to them. For even they themselves, among blackcoats and gray-coats, who preach and prate against me, who seem (or at least would seem) to beat down empty notions, and build up pure practice, even these (whom I can name) can covet, and clutch more with one haud, than I can or dare hold with both.  
But if by Seraphical they mean honestly properly, and plainly, 
Sol. 3.  than I rencunce not the attributes, but could wish rather that I did better deserve it. That you may know my mind, I crave your patience a little.  
It is a common received opinion, that there are four orders or ranks of Angels, of which some make this difference and distinctions. 1. There are Angels in the vulgar acception, which they picture in the shape of a man, with wings, and their feet touching the earth. 2. Archangels, without feet, cut off in the midst, ●s ●●●ther from the earth. 3. Cherubims, with faces and wings, ●●●out bodies, as more remote from corporeal and terrene matter and form. 4. Seraphims, without any humane shape or figure, represented in a yellowish colour and fiery flame, as most abstract, transcendent, and separated from all humane ideas and earthly notions. I consent to the conceit, and acknowledge the mystery and Ministry of our Lord Jesus Christ in all, who was,  
1. Made flesh, and dwelled among us, Joh. 1.14. who is to be seen, and felt, and handled by us, 1 Joh. 1.1, 2, 3. who took part with us in flesh and blood, Heb. 2.14. his feet touched our earth; who walked in our nature; who first descended into the lower parts of the earth, before he ascended into the heights of heaven, Ephes. 4.9, 10. Joh. 3.13.  
2. Afterward he appears like Michael the Archangel, fight our battles, making war in heaven with the Dragon and his Angels, Rev. 12.7. to show, that as we wrestle not with flesh and blood, but spiritual wickedness in heavenly places, Eph. 6.12. so the weapons of our warfare should not be carnal, 2 Cor. 10. our feet should not stand on the ground, we should have no confidence in the flesh, Phil. 3.3. we should not trust in the worldly Sanctuary, nor lean on the false and fleshly righteousness of the Law; but that we should fight the good fight of Faith, 2 Tim. 4.7. by which we get the victory, 1 Joh. 5.4 5. that the foot of pride should be cut off, Psal. 36.11. Mat. 18.8. that the pride (of our works and walkings) might be hid from us. Job 33.17.  
3. Then he is seen as a Cherubin; without the gross hue of legal services and bodily exercise, which profit little, 1 Tim. 4.8. but with an head only and wings, to show how swift and quick he is of understanding to know and do his father's will, Isa. 11.3. Psal. 40.7, 8. to show also how that all the foregoing, inferior or lower dispensations of his in the body should fly up, and we with them resting in him, as being his body who is our head, Col. 1.18. the head of principalities and powers, Col. 2.10. the head over all things to the Church, Eph. 1.22. In this our head (the seat of understanding) are hid all the treasures of wisdom and knowledge, Col. 2.3. and our life with it, Col. 3.3. to show that, although we are the Body of Christ, we should not (through self-denial) be seen in any thing, Gal. 2.20. 1 Cor. 15.10. or ascribe any thing to ourselves, as they Mat. 25.44. Act. 3.12, 13.16. As Christ our Lord (Phil. 2.7.) submitted to an exinanimation of himself to come down to us; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 16.24, 25.  so should we suffer an annihilation of ourselves to go up to him, lose our lives to save them. Our lives are safer out of sight in Christ, and nearer unto heaven, then in never so great appearance in us, or a name that we are alive. While we behold the face of our Cherub, we vanish out of our own sight. 2 Cor. 3.18.  
As our head (Christ) had wings to fly up unto his head (which is God) Joh. 17.1.5. so have we wings to fly up to our head, Rev. 12.14. Isa. 40.31. we have the creation and the Scriptures in them, Law and Gospel, Letter and Spirit; History for the rational, and Mystery for the spiritual man: which, as the Arms and wings of the body are placed in contraposition, though they be of opposite dispensation, yet in service, use and end they are concentric and meet in one, in Angels and Cherubims, in body and head, in Christ and the Saints. The Cherubims were set one directly against the other, each looking on other, 
Exod. 25.19, 20 & 37.8, 9  and both upon the mercy-seat; the Law and Gospel, those two great configurations of Heaven, have a mutual aspect, both centring in Christ their body, head, substance and truth, Joh. 1.17. Col. 2.17. The Gospel is a mystery hid from us under veils and cover of figures and shadows in the former ages of our fleshly life, Col. 1.26. while we are under tutors and governors, Gal. 4.1, 2. And then the spirit of prophecy in the Saints is enquiring and searching diligently after the time of Grace promised, 1 Pet. 1.10, 11, 12. and the Angels of the first tabernacle, who walked in the worldly Sanctuary, whose feet touched the earthly things (Joh. 3.13.) they desired to pry into this mystery; but when Christ is revealed in us (Gal. 1.16) as the hope of glory (Col. 1.27.) then are the Law and Prophets fulfilled, and all promises performed, 2 Cor. 1.20.  
The Jew bewails her little sister, Cant. 8.8. the Gentiles condole her divorced; the Jew groans after the Gentiles conversion, the Gentile longs for the Jews recovery and return, the Jew grieves to see the Gentile lie in heathenism and Atheism, as without God in the world; the Gentile would be glad to see the Jew cast off their whorish habit and attire of an harlot, to forsake the traditions of men, and ceremonies of Moses, and embrace the faith of the Gospel: the Law longs for the liberty of the Gospel, 
Rom. 8.19, etc.  the Gospel mourns for want of obedience to the Law: the Law desires the manifestation of the sons of God, the Gospel requires the adoption to be obedient to the Law. Relations cannot be void of mutual affections.  
To conclude, Christ appears as a Cherub, that is, as a master, overmastering, overcoming, and overruling all principality and power, sin, curse and death, Col. 2.14 15. As an Angel or Ministering spirit, he walked with us on his own feet, and washed ours, Joh. 13.5.10. & 15.3. then, like an Archangel, he is cut off, Isa. 53.8.) from the natural life and walking with men in the flesh, lifted up a little higher from the earth upon the cross; where, like Michael, he fought with, and overcame the Dragon and his Angels, Heb. 2.14, 15. then he flies upward in his resurrection and ascension; and (like the Cherubims) spreads both his wings, of divinity and humanity, Law and Gospel, Letter and Spirit, both united in him, over the Mercy-seat, 
Rom. 8.1.  that there might be no more condemnation to us, but that we should have boldness at the throne of grace, and find help in time of our need. Heb. 4.16. because our Cherub, our Christ, appears in the presence of God for us, Heb. 9.24. this our Angel doth always behold the face of our Father in heaven, 
Mat. 18.10.  whose face is the mercy-seat, Psal. 4.6. & 17.15. John 14.8. for, like his name, Exod. 34.6.7. it is merciful, gracious, pardoning, etc. Forasmuch then as all things work together for our good, and that by the Creation, Law, Gospel, Letter, Spirit, etc. God intendeth to draw us nearer to himself, let us not neglect his great Salvation.  
God gave thy soul brave wings; 
Mr. G. H. P●●●●hant.  put not those feathers  
Into a Bed, to sleep out all ill weathers.  
4. Lastly, Christ is as a Seraph, a fiery flame, without any imaginary fashion or forged Idea of the shadow and finite reason and thought of man. Though in the days of his flesh, and after his resurrection he appeared in many forms, yet he left all and forsook them at his ascension to the Father, by his reduction and resolution into the Godhead, disappearing, and deserting all visibilities, when he delivered up the Kingdom to the Father, that God might be all in all. Now all Ministrations, Ordinances, Christ himself our life, 
1 Cor. 15.24.28.  the word of truth by which we were begotten, all return into God: this is the perfect state of Christ and in this state we are perfected with him. Now are we dead indeed unto all that is self, and alive only in and unto God, Col. 3.3. this is pure and perfect salvation; salvation by fire, 1 Cor. 3.15. Heb. 12.28, 29. of which none but hypocrites and carnal Gospelers are afraid, Isa. 33.14. 2 Thes. 1.8. In this state Christ our Saviour is an everlasting Father. 
Isa. 9.6.  Fire is the generating and productive principle of all things; without fire, no prolifical virtue: fire also is the consuming and destructive power of all things; so Christ is Alpha and Omega, the first and the last, the beginning and end of all things: he will never rest, till he burn, devour all intermediates. 
Psal. 90.2.  From everlasting to everlasting he is God: everlasting à parte ante, & a part post; whatsoever is interposed between these two everlastings, is but temporal, and must pass away: meats for the belly, and the belly for meat, but God will destroy both it and them. 
Compare Gal. 4.3. & 2 Pet. 3 10. in Greek.  God will not spare the work of his own hands; even the heavens shall wax old, and the firmament melt away. Those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those Elements and rudiments of the Law, by which we were disciplined and taught in our nonage, shall be dissolved by the conflagration of the Seraphical or fiery dispensation.  
Gal. 3.19. We read that the Law was ordained by Angels, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: I had rather read it, Disposed by Angels, as it is Acts 7.53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the disposition of Angels. To ordain, implies a magisterial supremacy, and Legislative authority, which pertaineth only to Christ in matters of the Church; but to dispose of what is ordained, is the office of a Steward or Minister appointed thereunto; thus the Angels of the lower order minister in the worldly Sanctuary, and dispense the Letter: but there is (Esh doth) a fiery law, 
Deut. 33.2  the fire of the law, or a law of fire, which is said to proceed (mimino) from his right hand: not out of his left hand, in the weakness of the letter, or wrathful ministration; but from his right hand, in demonstration and power, a law of spirit and life, Rom. 8.2. which is the power of God unto salvation, Rom. 1.16. Psal. 110.2. Isa. 2.3. a law converting the soul, Psal. 19.7, etc. the everlasting Gospel which throws down Babylon, Rev. 14.6, 8. the ministration of this Law belongeth to the Cherubims and Seraphims, to those that are of a more fiery, refined, and spiritualised principle, who have been taken up into the third heaven, and seen the mystery of truth as it is in Jesus; these are called able Ministers of the New Testament, not of the letter, 
Psal. 104.4  but of the spirit, 2 Cor. 3.6. such are a flaming fire. Such should all endeavour to be; and so Seraphical would I be. I wish that I and all that upbraid me, had a larger measure of this Ministry, that we were able to show God more clearly to men, and bring men more near unto God. He that hath an ear to hear, let him hear what the spiritual Ministry of God is in the Church.  
But, Cynthius aurem vellet, we must speak no more of these things yet; the time may come when men will endure sound Doctrine, 
2 Tim. 4.3.  and not give heed to seducing spirits; then Parables and Allegories will not be spurned and scoffed at as too Seraphical. As men yet love to dally and play with the letter, and to cut such a Religion out of the Scripture, as, will indulge and mince their faults, that will keep their own sin and God's mercy a great way off from them, that will form such a Christ without them, who can find no room in their Inn, but must be thrust out among their bestial lusts: the crafty, subtle, serpentine, 
Luke 2.7.  foxlike thoughts; the ambitious, proud, airy imaginations of men, are such and so many, that Christ hath not where to lay his head in their hearts. 
Mat. 8.20.  The chief Priests (generally the chief enemies of Christ) and the Scribes, could not away with the Parables & Allegorical doctrine of Christ; 'twas so Seraphical, that it did screw & wind into their hard hearts; it did vex, & fret, and gall their consciences, so that his life was little enough to appease their rage, Luk. 20.19. Allegories touch the quick, and bring things too close and near home; there's no evil or sin spoken of, or against in all the Scripture, but an Allegory will make every particular man guilty of it. But we love not plain English; he that cannot daub with untempered mortar, and sow soft pillows under men's arms, Quid Romae faciet? What encouragement can he look for?  
Yea, 
Ob. 3.  but you are so immethodical, confused and indistinct, so blunt and vulgar in your expressions, that none of any parts and ingenuity desire or care to hear you. But this objection you say came not from Court, though not far from it.  
Come whence it will, 
Sol.  non bene conveniunt, neither so do the witness agree; this hath little kin to the former: they look as if they would meet in the Antipodes. But, I pray Sir, what method do we find prescribed in the Scripture? did they not all speak as the Spirit gave them utterance? are we not to prophesy according to the proportion of faith? hath not every man his proper gift? let his matter be good, and I dislike not the method of any man: doubtless orderly proceeding is commendable; but whether we must go to Athens or Jerusalem for that form, to me is no question at all: and that many under pretence of rule, and art, and method, have so minced their Sermons into cippets of curiosity, that little of edification hath been to be found in them, to you is not strange.  
Master Cradock, heretofore in Bristol deservedly declaiming against the too great niceness of young Scholars and raw preachers, had a passage to this purpose: There be some that think all divinity and the mystery of Christ and the Gospel is bound up in Schoolmen and Common-place-books; and if they can patch up a Sermon or two with Logical definitions, divisions and subdivisions, etc. Oh, presently they think themselves brave fellows, they have the Systeme and whole body of Divinity always about them; as if (said he) the Mystery of Christ and the Gospel could be carried from Oxford into the country in a clogbag. Surely he had too much cause to jerk the wanton wits of green-headed Sophisters; which are also met with by an honourable and worthy Gentleman, thus:  

As men, for fear the Stars should sleep and vod,  
And trip at night, have spheres supplied;  
As if a Star were duller than a clod,  
Which knows his way without a guide:   

Just so the other Heaven they also serve,  
Divinities transcendent sky:  
Which with the edge of wit they cut and carve.  
Reason triumphs, and Faith lies by.   

Can not that wisdom which first broached the wine,  
Have thickened it with definitions?  
And jagged his seamless coat, had that been fine,  
With curious questions and divisions?   

But all the doctrine which he taught and gave,  
Was clear as heaven, from whence it came:  
At least those beams of truth which only save,  
Surpass in brightness any flame.   

Love God, and love your neighbour. Watch and pray.  
Do as you would be done unto.  
O dark instructions, 
So should Mr. Goffe. have done.  even as dark as day;  
Who can these Gordian-knots undo? etc.   
You deny the Resurrection, 
Obj. 4.  therefore deserve not any encouragement.  
Prove it, 
Sol.  and punish me. He deserves not to scape scotfree who is of that opinion. There are, you say, two great men, and they no small fools neither, who have reported it in your hearing; the one no less than a Justice of Peace. When you see that worshipful gentl. put him in mind, that qui statuit aliquid, parte inaudit â alterâ aequum licet statuerit, haud aequus fuit. A Justice of Peace should have two ears. 
Sen.  Teach him some law, and more honesty: he hath too little of both. This is the man that hanged me before he heard me (I think he never saw me) that concluded peremptorily like a Just— if Master Goffe. miss the Parsonage, yet Pinnel should not have, who ever had it. He had a Pastor of a flock to prefer, who could have left his own sheep for the fleeces of others; he might have done it: gain is godliness in some Clerks bibles, and covetousness no sin; the Justice of Peace would have allowed it. I know the man, and would name him, but for the respects I own to some of his relations. I can produce the letters of two Justices, as well known & better deserving in their country, than he, which accuse me of no such thing; and had they not been so Encomiastic, and abounded with respects, they might have seen the light. In brief, tell the Justice from me, that he that shall go about to defraud and cheat another of his estate, is one that yet lies dead in deceit and covetousness, and practically denies the Resurrection.  
The other Comrade is Master Goffe., whom you heard report it. 'Tis no matter who invented it: the Proverb is fulfilled, Like priest, 
Jer. 20.10.  like people; report, and we will report it, is no new thing. If the Parson hath his Bible about him, ask what is written, and how he readeth Psal. 15.3. desire him to turn to Col. 3.1.5. If he be risen with Christ, how is it that his locorish and lecherous tooth remains yet in his head, that he must needs force an unwilling people, to fulfil his unclean desire? that which is bred in the bone, will hardly out of the flesh: there's no cure for him but death; advise him to the cross, persuade him to mortify his covetousness after earthly things, which is idolatry, and mind heavenly things more; else he will be censured for more than a verbal Sadduce, and taken for one, who in deed (more than in word) denies the resurrection. Let his life prove his faith. 'Tis nothing now, there be so many good books abroad to borrow a Sermon, or read one's notes to the people. 'Tis good to preach out of the Pulpit. Bene loqui, & male vivere, nihil aluid est quam suâ se voce damnare. What I have here spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Prosp.  cuttingly, is to make him more sound in faith and practice, Tit. 1.13.  
You are vehemently suspected, 
Ob. 5.  and it is secretly whispered that you are tainted and touched a little with Master John goodwin's opinion.  
Master Goodwin is able to answer for himself, 
Sol.  I need not plead for him, nor am I ashamed to be named with him. What mistakes he (being but a man) is subject unto, I inquire not after: he is no Pope to me; nullius addictus inrare in verba, I pin my faith upon no man's sleeve. I fear those that dislike his doctrine, do also disdain his practice; he that shall convince him of error, and outstrip, or but equal him in manners, erit mihi magnus Apollo, he shall be my Oracle. I wish his Doctrine and life were better understood and imitated.  
There is a great noise and stir now a days about judgement and opinions (not but that there are many foolish and fantastical opinions abroad) but little care is taken about reformation of life. He that considers how difficult it hath been (not to say still is) to remove an adulterous, drunken, swearing, idle, lewd, scandalous Parson, and how easy it is to keep out a merely supposed heretic, never yet convicted of error, will hardly be persuaded that the Saturnine region of the golden age is hard by in the Platonic revolution. Were Colonel Goffe. (for one) truly zealous for that he pretends, viz. pure doctrine and a holy life, were it not as easy for him to have his Spies and Setters for vicious Parsons as well as for great parsonages? but the plot is plain: he danceth in a net, and yet thinks that no man can see that his design is not so much to oppose error and evil in any man, as to create favourites, and gratify them with the fat benefices of the land; as in this particular case: if I will be quiet, and let his Chaplain alone, I may have what freedom I please in private to seduce men, and sow any dangerous opinions among them there. Whereas if I be not thought sit to exercise my Ministry in public, by reason of any error or vice in doctrine or manners, I ought not to be tolerated in private; and if Colonel Goffe., etc. are true to their principles, or rather have any true principle in them, they would convene me before some grave assembly, and deal with me as an heretic, if I so appear: if they do not so, I pronounce and proclaim them vain talkers, abominable hypocrites, and base dissemblers with God and men. I fly not as guilty, I stand my ground, they may know where to find me, I seek no corners; where I have been once, I dare go again; I live in my country where I am and have been known for as honest a man as any that shall asperse me.  
But the truth is, the main drift of these superseraphical men is to promote their minions, and monopolise all places of profit, while they make others bear the odium of desiring them. Audacter calumniare, etc. is a threadbare maxim of Machiavelli; what any knave dare to invent, every fool is ready to believe. Thus the Monks and Friars in Italy cry out against the Hugonites in France, that they were not men, but some strange kind of Monsters with heads like asses, snouts like swine, etc. the credulous popularity are possessed with the persuasions of their priests, and cry out, Fie on them, fie upon them etc. the first and greatest faults were found with their heads, their notions and opinions were monstrous: they did not say they had splay feet, bow legs; their conversation could not be blamed. Many speak evil of the things they know not, 2 Pet. 2.12. they must be ashamed and silenced by a good conversation in Christ, 1 Pet. 3.16. Origen saith, that of all torments to the damned spirits, none is like to a devout and diligent reading of the Scripture: and Solomon tells us, that none torture the wicked like the righteous man with his conversation; therefore the wicked lieth in wait for him, because he is not for his turn, 
Wisd. 2.11, 12 13, 14, 15, 16, 17, etc.  he is clean contrary to him, he was made to reprove his thoughts, he is grievous even to behold, his life is not like other men's, his ways are of another fashion, etc. read the second chapter of Wisd. though it be Apocrypha. If men can swim with the stream (as 'tis hard swimming against it) and make it an Article of their faith, that  Regis ad exemplum totus componitur orbis. 
A State-Religion still hath been the size:  
Who Non-conformes, is thought to be unwise.  
Such a one is filius alba gallinae, a rising man of the times: but to speak against the vice and baseness of a Prelate or potent man, heretofore was alike dangerous, Jer. 18.18. & Amos 7.12, 13. he that presseth holiness further than the extent of men's formality, shall be smitten with the tongne, and have devices devised against him, as one too notional, whimsical, Seraphical, an Arminian, Ranter, denying the Resurrection, what not? Let him be banished from Bethel, and sent into the land of Judah. A greed, let it be so. Bethel is the house of God, in the literal ministration, where Jeroboam (the sighter against the people, that resisteth their spiritual and pure obedience to God) hath set up his golden calves, of man's gilded and idolatrous conceits and reason, and hath made it a den of thiefs: but Judah is confession to the praise of God, the spiritual land of peace, where men live to the praise of God, and the glory of his rich Grace: Judah ruleth with God, and is faithful with the most holy: 
Hos. 11.12  let me be banished into that country; I shall be content to be the world's exile.  
When Aristides, surnamed the Just, was to be banished Athens, for no other reason, but because he was a virtuous man, he went out of the City to hear news; meeting with a countryman going to give his Vote against him for his banishment, he asked his business; I go (said the man) to give my voice again Aristides. Do you know Aristides? No: hath he done you any wrong? No, not any. Why then will you have him banished? O non placet mihi hoc nomen justus: 
Mande●.  I cannot endure a man that will be so good and just. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith another, We will have none of our Citizens shall be too good. The world will take care of its own, that they shall not exceed in virtue, goodness, honesty, holiness, etc. as for the rest, away with them, away with them, they are not for our turn, their ways are of another fashion, they object to our infamy the wickedness of our education, 
Wisd. 2.  they boast that God is their Father, and that they ought to be like him to be holy as he is holy in all manner of conversation, these are our eyesores, out of sight with them, we shall never be quiet for them, it is not fit such men should live, fie upon them, crucify them, crucify them.  
A little further, with your patience Sir, this is a considerable point. I hold it as a facred Canon of our Lord, never to be repealed; 
Joh. 7.17.  If any man will Do his will, he shall know of the Doctrine, whether it be of God. What symptoms or Characters soever else may be superadded, this remains inviolable and infallible, 
Mat. 7.16.  By their fruits you shall know them. Where manners are not minded and mended, there doctrine itself may be suspected for humane. In the council of Trent, the masterpiece and main service of the Pope's Legate, 
Hift. Concil. Triden. p. 342. 144, etc.  was to shuffle and shift off the reformation of the Court of Rome, which he did for divers months and years; this bred great discontent and contestation. The zealous Prelates of the Spanish faction, out of devotion, and the Imperialists upon other designs, press hard for amendment of life. A rich Prelate among them inculcated it much, saying, that so long as their vessels were not cleansed, the Holy Ghost would not dwell in them. The great Cardinal Santa Croce could not but (seemingly at least) commend it: but with what cunning devices and tricks the Papalins (zealous against error and heresy, so called) still staved it off that history (a book worth the reading) will inform you. England was never more ban'ed & bewitched then by a proud, covetous, contentious, scandalous Clergy, who commonly are the first that cry out against errors, sects, etc. like the woman's daughter, who would have her mother call the honest woman whore first, lest she should be called so herself. Let Mr. J. Goodwin defend his doctrine; his life will defend him against those that come short of him. I wish his conversation were more fairly copied out by the great Scribes of our age; what hope we have to gain upon the Papists by doctrine, when our grand Impugners of them are as bad, if not worse than they in practice?  
Of all kind of , I care least for a corrupt Clergy; such as these I utterly dislike, and (not a true Ministry, or godly Ministers) I publicly testify against, as those from whom I would receive neither Ordination or approbation, viz.  
If any personal or domestic Chaplain to any King or Potentate in France, Spain or Italy shall so dishonour and undervalue his Prince or Sovereign, who hath the public profits of his Nation, as not to be content with that salary his Prince alloweth, which is supposed to be sufficient and a meet competency, but withal shall hold a Fellowship in a College (enough to maintain another man comfortably) and besides that, seek the collation of one hundred, two hundred, or three hundred pounds per annum (enough to preserve and succour many families) as a perpetual gratuity for half the service, or less, which another hath done for a flap with the fox tail; Let such a man be censured for an Episcopal Pluralist, or superseraphical monoplizer, ipso facto, till he be converted, and repent of his scandalous error.  
Whether he that devours as much of the Commonwealth's means, as would well suffice two, four, six, or eight families, 
Quere.  is not to be reputed as unprofitable a member thereof, as Wood of Kent, or Marriot of Gray's Inn?  
2. If any Pastor of a gathered Church, whose judgement is yet for that form of Church-government, shall forsake his flock, and leave them at six and seven on the mountains, and in the wilderness, in England, Scotland, Ireland or Wales, while he seeks or takes the honours and profits of a College or Regiment; let him be judged an hireling ipso facto, till he amend and forsake this his scandalous practice.  
Whether a Pastor of a people (so called, 
Quer. 1.  and so owned) may forsake that people, being not renounced by them without great offence, and suspicion of faulty principles?  
2. Whether a Minister and a people standing in their own account as husband and wife (often so compared) though they do mutually consent, may defraud each other longer th●n fasting and prayer do require; or if they exceed that time, whether they do not expose themselves to Satan's temptations for their incontinency: and whether a plain divorce, for just cau●●, were not better than such unhandsome and discommendable way of life?  
3. Whether they who upon by-ends of absence feed their flock by Proxy shall not go to heaven, and receive their reward so? This Quere hath countenance from what I have heard Master Peter's preach once and again; speaking of preachers who expected their reward at the last day, God (said he) will first ask of them, and say, to one, What did you preach for? I preached for 100, 200, 300 l. per ann. You had it. To another, What did you preach for? why, I preached for honour, great men's favour, to get a name etc. well, you had your wages, had you not? To a third, And what did you preach for? truly Lord, I loved my ease; I did not, I could not preach at all (fine preachers indeed) who fed the flock then? I got another. Well, let him take the wages that did the work; Go thou wicked and slothful servant, etc. but what did you preach for? for love of thy Truth, to glorify thy Name, to save souls, etc. Well done good and faithful servant, etc. what more true than this of Master Peter?  
3. If any rich Parson that hath his hundreds per annum, shall thrust his child or children into any Hospital,  etc. which were founded and intended for the relief of necessitous and poor people who could not maintain and shift for themselves; and so cause the bread of the needy to fail, and starve the hungry soul: Let him be condemned for a thief and a murderer ipso facto, till he make restitution to the distressed, give to the poor what he hath pilfered from them, and cheated them of, steal no more, destroy no more, but succour and save by a charitable and liberal distribution, repenting of this odious injury and oppressive error.  
Whether one that hath 100.200.400. l. per annum. 
Quer. 1:  may not better provide for his children then he that hath nothing?  
2. Whether Ministers of such yearly income now, would be content that their children should be put by such places in case they had not wherewithal to provide other ways for them? will it not afflict and wound an indigent soul to see another who hath no need, go away with that which was appointed for him, and for want of which he is ready to perish? Surely the cries of the poor have a passage unto God's ear, and God will certainly visit for this kind of oppression and cruelty.  
3. Whether such Ministers live by faith?  
4. Whether they can preach confidently upon Exod. 20.15, 17. Thou shalt not steal; thou shalt not covet?  
5. Whether these be not they spoken of Mat. 23.14. That devour widows houses and for a pretence make long prayers?  
Whether they who have thus disposed of such places contrary to the Founder's meaning and intent, be any longer to be entrusted with them? and whether it would not be a just precedent to prevent future unfaithfulness, if those who have thus basely disposed of such places, were compelled to maintain some poor men's children upon their own purses?  
4. If any man (Doctor, Dean or Chapter) whose principles, like the weathercock, may be blown about with the blasts of fortune and success, who of a Cavalier can become a Round-head in a moment, upon this ground (being demanded his reason) that he must drive the nail that would go; and to show that his conversation is real and sincere, upon clear conviction, it shall be wrought when the Army is most prosperous; Let this man be trusted ipso facto, as far as you can throw Bow-bell over Paul's steeple, till he repent of this his temporising error.  
Whether that saying be commonly true, 
Quer. 1.  Late repentance is seldom true? Paenitentia sera rarò vera.  
2. Whether politic compliance be to be trusted and rewarded before constant fidelity?  
5. If any man of war with the sword of blood in his hand, shall be deputed and undertake to be a commissioner and by his approbation to qualify or enable a messenger of the Gospel of peace and builder of the Lords house; and he, so qualified by him, think himself better fitted or furnished thereby, Let the one be censured for a hard, and the other for a soft head ipso facto, till they learn more humility and discretion, and both repent; the one of his presumption, and the other of his ignorance.  
Whether David or Solomon was to build the temple of the Lord; and whether Elis' sons, 
Quere.  or Samuel were to serve at the Altar of God?  
— Licuit, semperque licebit  
Parcere personis, dicere de vitiis.  
It lawful was, and still shall be  
To speak of vice, and let the name go free.  
None of all the  gang are Canonical in my Calendar: I cannot accept of their approbation to the Ministry: their practice is worse than Master John goodwin's opinion.  
Your book hath given great offence; 
Obj. 6.  you are a lost man in the Army: so much Master Goffe. told me.  
As for my book, the close of it shall answer this objection; 
Sol. 1.  'tis to be seen of all: he that dislikes it, may lay it aside, till he bestow better things on the world then are in it: I have no more to say for it to any man, but  
Cum tua non edis, carpis mea carmina Leli?  
Carpere vel noli nostra, vel ede tua.  
He that finds fault, and will not better do,  
For a fault-finder, and no more shall go.  
The Press is open, let him send forth more truth and greater light. I own all but the title, which was falsifyed at the Press; beside the total omission of the Emphasis throughout, neglect of some Scriptures, misquoting others, and some few mistakes besides, which I could not prevent in my absence.  
If I am lost in the Army, 
Sol. 2.  'tis where Master Goffe. was never yet found: though now he can be content to eat the fruit of my labour and hazard. One soweth, and another reapeth; though when I sowed, it was in hope of a better harvest, and greater liberty than not to have a Petition received, or so much as admission to be heard in a complaint. But necessitas non habet legem; hunger will break stonewalls: no law limits extremity. I know Master Goffe. was necessitated to do what he did; he was lately married, and could not hold his fellowship in Oxford no longer; I know not whether he were perjured or no in holding his Fellowship after he was married: a Parsonage now he must and will have; and such a one as he hath, and is like to make it, who could resist?  
— Quid non mortalia pector a cogis  
Auri sacra fames.  
Who can withstand the force of Gold,  
Or from its Lucre his heart withhold?  
What will satiate the Canine appetire of insatiable covetousness? I grudge no man a Parsonage; he hath it, I had rather he should have it (as he hath it) than I; his way of getting it I dislike. Much good may he do in it, and with it; 'twas reported he would give an hundred pound a year to the poor; if he add another, and double his bounty, there is enough besides, as much as many a sober man and his family live well withal: much good also may the overplus of his liberality do him: I wish it hearty; not as Niceas the Philosopher wished to him that stole his shoes from him; much good may there be in all respects: we ought to return good for evil. I have nothing against his person; but I stand in utter detestation of his practice. I wish he may do the work of a Minister, and be adorned in mind as he is in body: 'tis pity a proper person should have perverse principles.  Gratior est pulchro veniens e corpore virtus. 
Where pious parts as well as proper are,  
That person all men will esteem most tore.  
I confess I am so lost in the Army, that, I think, 
Sol. 3.  I shall never more be found in it.  
But bear with my folly, semel insanivimus omnes, let me become a sool, and glory a little. What is it that hath lost me in the Army? why am I a lost man there? Is it because I promoted their design with two horses in the beginning of the war, for which I have not seen penny unto this day? an offence which Master Goffe. was never guilty of, I suppose. Or was it because I preached in Beverstone Castle about twenty weeks for nothing? or because I preached twelve months and more in Nottingham C●st●e at the same rate? or because I gave the third part (all that I could get) of my Arrears in the Army to the wives and children of those that could get nothing for service? Fool that I am, though compelled, to let my left hand know what my right hand hath done. 
2 Cor. 12.11.  Or was it because I did reprove the recidination and Apostasy▪ the dissimulation and hypocrisy of the Parliament and Army, to that valiant, modest, and no way selfseeking General Fairfax? If I am become an enemy for t●lling the truth, let me be forgiven that wrong.  
If it was not true for which I reproved them▪ and b●re witness against them 〈◊〉 Windsor, then why did the Parliament afterward, in one of their Declarations against the Scots, confess that the major part of them at that time were corrupt? and the Army in their Remonstrance from Saint Alban, acknowledge that they were faulty in too much compliance with the enemy, and negligent in performance of their duty and engagement? If my reprehension was just, why should I be lost in the Army for it? Yea, but if I were such a lost man there, as Master Goffe. saith, then why did divers Officers since invite my return? and why did L. G. Cromwell himself (now his Highness) send his letter from Newark by the Governor of Nottingham Castle to the Committee in my behalf, that I might be considered in relation to the Garrison? a thing desired by the Governor and soldiers, their own voluntary motion once and again to me. Thus far have I been a lost man in the Army, farther than ever Master Goffe. was found in it. Nor am I yet afraid to look that ●ost of men in the face▪ yea, I openly send this challenge to the whole Army, that if there be any error of judgement, or matters of misdemeanour to be laid to my charge, let all or any of them produce and prove it; if they make it good, I will be their close prisoner for ever.  
But if any muck-minded man or men, who, like the mole, are digging after the earthly advantages of great pay and places for little labour and service: or if there be any among them who are doused over head and ears in the waters of worldly pleasures and carnal delight, or dipped only in the shallow fords of a hollow profession and faith: or if there be any high soaring notionists hover in the airy emptiness of subtle and lean speculations, vanishing at last into a monstrous nothing; and are not truly Seraphical purifying their hearts with the fiery law of truth and love, with fervent charity and burning affection to the brotherhood, whose Religion is but a sounding brass and a tinkling Cymbal; such as these I esteem their words as wind, and account none of their clamours or calumnies any of my guilt or sin.  
With what indulgent Bull— liberty of conscience some men can dispense with taking 10.20 30, 40, shillings per diem to wear a sword by their side, and walk up and down with a belt about their shoulders, I know not; I am to render a reason of mine own actions, and to give an account for none but myself. If I would, I think I might as well take Tithes, to which no particular man can lay claim, for preaching as a Minister, as receive eight shillings per diem, as a Chaplain in the Army which is squeezed and issued out of the labour and sweat of indigent and more necessitous men than myself. I impose nor reflect on any man; my faith is unto myself and to God: the danger makes me doubtful: great gain is a gin and snare which few escape, being taken with. And therefore to such as ask why I cannot accept the Army-pay and promotion, I answer:  
Olim quod vulpes agroto cauta leoni  
Respondit referam, 
Hor.  quia me vestigia terrent,  
Omnia te adversum spectantia, nulla retrorsum.  
What once the fox unto the lion said,  
To be excused from coming to his den,  
That I; the footsteps there make me afray:  
Of all that go, there comes not one of ten.  
Covetousness and climbing to great places is a leprosy; if ten of a thousand be cured, hardly one of ten acknowledge it. When I see the irreversible footsteps of vanity, I fear to follow: I have heard many soldiers and officers in the beginning of their march in the Army cry out against Lords of Manors for extortion, oppression, ambition, etc. as being but William's bastards, Captain and Colonel of the Norman conqueror: but being advanced themselves to the same dignity, can now make no bones to swallow Kings houses and whole Lordships at a bit, when many of their fellows and companions in the same service▪ hazard, & hardship cannot get a cottage to shelter them. When I see such Patriots and pleaders of their countries' liberty involved and inextricably entangled in their predecessors snares, and when I see those Giants of the Gospel-profession (some of them fluviatically Religious) drowned in the dangers they seemed to avoid, and building the things they pretended to destroy, I am afraid what would become of me (a feeble reed to those strong pillars) if I should be exposed to the same temptations.  
I remember Master Peter's preaching his weekly Lecture at Whitehall about November last was twelve months since, taking a just occasion to rebuke the extravagant and luxuriant excesses of the soldiery, he fell upon their exorbitant enormity handsomely, and (a his mode is) wittily, in this interlocutory passage, i.e. You▪ and you, you▪ I pray Sirs, what were you? what had you before the wars? why truly Sir, I was a poor Turn-spit, a Tailor, a Carpenter's boy, a Weaver, an under-Clerk, etc. I had little or nothing to live on; my hands were my lands etc. Well: but what are you? What have you now? He struts out his foot, cocks his Beaver, sets his arm a kemboll, and saith, Why Sir, I am a Captain, a Major, a Colonel, a Major-General▪ etc. I have my Silks, Satan (it should be Satin) Velvet, Plush, Scarlet, Gold lace, Cloth of Silver, what not? I am rich, and far deliciouslly every day, etc. Brave, Sir; the world is well amended: but was this that you fought for? where is the relief of the oppressed, the supply of the needy? What's become of the wives and children of those that have loft more than you have, their lives, which you have saved? is it enough that you give them one or two shillings for twenty shillings of their Arrears? was the end of your Covenant and fight to enrich yourselves, and impoverish others? I doubt Master Peter's may preach this at every Parade with the same success he did at first in White-hall-Chappel, to those that are  
Quales ex humili magna ad fastigia rerum  
Extollit, quotiet voluit, fortuna, jocari,  
Such as whose fortunes, fortune hath in jest  
Enlarged, for a time, beyond the rest.  
Such as Job speaks of, and of whom Solomon complains, 
Job. 30.1.  Prov. 19.10. & 30.22. Eccles. 10 7. I condemn not all: millibus in multis, some may be better; one of a thousand; as he said of our Gentry in England,  
Not that they all are so, 
Mr. G. H.  but that the most  
Are gone to grass, and in the pasture lost.  
1. Whether the old Parliament were justly accused, 
Quer. 1.  complained against, and condemned as guilty for imbezeling the public treasure and common stock of the Commonwealth, by gratifying their particular favourites, and allowing such immoderate and excessive fees to civil places and martial offices?  
2. Whether those that receive the same, be nor equally guilty, and to be censured for robbery done to their fellow-subjects, seeing the receiver is as bad as the thief? When thou sawest a thief, thou consentedst with him▪ etc. Psal. 50.18. be not partaker of other men's sins▪ 1 Tim. 5.22.  
3. Whether at the beginning of the late Polemical and most unhappy controversy, we did profess, engage, covenant and protest for common safety and liberty of conscience only, or for private gain and particular advantages, to purse or pocket up to ourselves the public stock and Faith?  
4. Whether we have paid our vows, and ●er●o●ned our proses▪ protestations, & c?  
5. Whether the Reubenites▪ Gadites▪ and half tribe 〈◊〉 Manass●h did sit still in their inheritance befor● their brothers' ●ad quiet possession of theirs? Josh. 1.14, 15. Or whether they were not child by Moses for their fault therein? Numb. 3 ●. 6.  
6. ●●heth●●●●●t which some men avaritiously scr●●● to themselves, before 〈◊〉 re●● 〈◊〉 brothers have indifferent and competent satisfaction with them, will prove any more than Aurum Tholossanum in the end; that which hath a worm in the root, of which it is said, Non gaudet tertius haeres, it will not last to the world's end?  
〈…〉 my 〈…〉 as D●mocri●u● J●n●o● 〈◊〉  
Hor.  
Dixero si quid forte jocosius, hoc mihi juris,  
Cum ven●â dabis—  
Take in good part  
The mild and tart.  
Again,  
Suspitione si quis errabit suâ,  
Et rapiet ad se quod erit commune omnium,  
Si ultè nudabit animi conscientiam.  
He that is guilty and is galled, will winch:  
He that goes lame, I doubt his  doth pinch.  
Si quis est qui quid in se inclementius dictum existimavit esse; 
Tert.  sic existimet; He that is guilty and scorns to be told of it, let him turn the buckle of his girdle behind him.  — Nemo me impune lacessit. 
None me provoke  
Without a stroke.  
Again,  
— Ridentem 〈…〉  
Quid vetat?  
If it be 〈…〉  
A jerking jest is not 〈◊〉  
Let 〈◊〉 be blameless, and they shall be shameless▪ the ●ore 〈…〉 ●●cking heel.  〈…〉 sibi de se putat omnia dioi. 
He that is guilty o● a ●●●lt, will blush  
He that is guiltless will not ●●re a 〈◊〉.  
A bad conscience is the worst condemnation. Who will, or can harm you, if you be followers of that which is good? 1 Pet. 3.13.  
— Hic murus ahene as esto:  
Nil conscire sibi▪ null â pall soe'er culpa.  
A conscience clear and void of sin,  
Is brass without and gold within.  
Uprightness hath boldness; the righteous is a lion: truth triumphs over falsehood and lies: holiness abhors wickedness. I hope there are many good men in the Army, them I love and honour; as for the rest, sperno me sperni, I care less for them then they do for me; only I pity and pray for them, but fear them not a jot: there's no danger for any man to pull an old house about his ears, when all the world is in a flame about him.  
Who goeth a warfare at his own charges? 
Obj.  will you not allow the soldier good pay for his great hazard?  
Who hath gone to war on his own expense? 
Sol.  but let none do violence to any, but be content with his wages; not taking his own pay and another's too unto himself. Who hath not been paid by others, for getting his own freedom? I hope they shall not lose theirs, who have paid for it.  
There is but one thing more, concerning which I shall endeavour to set myself right in your opinion at this time, in reference to Master Goffe. his doctrine▪ which I did dislike and openly reprove. Two things you lay to my charge▪ as blame-worthy for so doing.  
1. The manner of my carriage; in that I did not first privately admonish him of his error, according to the rule Mat. 18.15. To which I answer: If his offence had been against me to my particular prejudice only, the rule had held, and bound me to what you say. But inasmuch as Master Goffe. (as young as he is) pretends to be a Presbyter, or Elder, to boast of God▪ 
Rom. 2.  a guide of the blind▪ a light to them that are in darkness, an inst●uct●r of the foolish, a teacher of babes, which hath the form of knowledge, and of the truth in the law; for him to deny the faith and doctrine of the Gospel to the discouragement of men's obedience thereto, he is rather to be rebuked before all, that others may also fear, 1 Tim. 5.20.  
2. But you question whether there were ground of exception against the matter itself, which you know was this. Master Goffe. in the close of his morningsermon (June 1.8.) had three particulars, one against by-ends, self-interest, worldly advantages etc. wherein he made a rod for his own back: 'tis well if he would follow his own doctrine, 
Mat. 23.3.  and reform his practice; it would be a good example to his flock, 1 Tim. 4.12. there are who say, and do not. In his second particular (wherein his error, for which I found fault) he commended and pressed universal obedience to all God's commands; and yet in the same breath denied that there could be any such obedience attained unto in this life, as being that which must be deferred till hereafter, to be perfected when we come to heaven.  
He that saith there is no perfect obedience attainable in this life, and yet will preach and press it, should go and preach where such are that can fulfil, and do what they are commanded: what do such men on earth, where their Ministry cannot take effect? why do not they rather fly to heaven, and preach there to the glorified Saints and Angels? why do they not go and light their candle to the Sun, and teach these things in the New Jerusalem, where they are that will save them a labour of speaking twice, and do their duty before they are exhorted to it? why do they stay here, operam & oleum perdere, to wash a black moor white, unless it be for three hundred pounds per annum? nemo tenetur ad impossibile; if there be no perfect obedience here, why do they put men upon impossibilities? Jerome complanied that there were too many in his time that were impe●itorum Doctores, priusqam Doctorum discipuli, such as would teach others to run, before they could go themselves; blind leaders of the blind, 
Mat. 15.14  that cause the people to err, Isa. 9.16. Mr. Goffe. is but a young Divine; yet if he preach true divinity, none will despise his youth.  
I know you stagger and startle, and are ready to stumble at what I say; but give me leave to quiet and compose the hesitancy of your spirit, by recalling only one passage to your remembrance. You know the young man in London, with whom I had the long contest about the in-being and dwelling of the holy Spirit in us. He could not be persuaded that it was any more or otherwise then by his gifts and graces; there was no convincing him that it was personally, substantially and essentially: for if so, he thought it would necessarily fol●●●●●at then we in whom the spirit so dwelleth, must needs be Gods. I instanced in Christ, in whom though the fullness of the Godhead dwelled bodily, yet his body was not God: so the Saints proportionably and in like manner: yet he could not be satisfied. Shortly after, he told me he was at a stand, and could not tell what to think of my opinion; for yesterday (said he) I heard Master Tho. Goodwin, who preached the same thing almost verbatim. Since that, he was resolved; in the mouth of two witnesses the word was established. Thus happily at first blush, universal obedience may seem as strange to you as it was boldly denied by Master Goffe.: but I must tell you, 〈◊〉 he that denies universal obedience and perfection to be attained (not as though I had already attained, or were perfect) in this life, run● himself upon these rocks, viz.  
1. He is repugnant in his faith to these plain and point-blank Scriptures of the Old and New Testament, Gen. 17.1. walk before me, and be thou perfect, Mat. 5.48. be ye perfect, even as your Father which is in heaven is perfect, Luk. 1.6. walking in all the commandments and ordinances of the Lord, blameless, Phil. 4.13. I can do all things through Christ that strengtheneth me, Phil. 3.14, 15. I press ●o the mark; let the perfect be so minded: with many the like. Now he that saith there is, can be no such thing, doth, in effect, give the lie to God, Christ and the Apostle, as if they had called and exhorted unto they knew not what, as though there had been no such thing of which they spoke.  
2. He is an Alien from the Commonwealth of Israel, and a stranger from the covenants of promise (Eph. 2.12.) the covenant of God being this, that we shall know his judgements, and Do them, Ezek. 36.26, 27.  
3. He denys God's All-sufficiency, with which he encouraged Abraham to perfection Gen. 17.1. Is not God greater than the devil, 1 Joh. 4.4. & stronger than the strong man? Luk. 11.21, 22  
He disparageth the Grace of God in Christ, and all his most glorious and blessed Attributes, his Mercy, Power, Justice, Truth, faithfulness & c. ●s might easily be demonstrated.  
He overthrows Religion and a godly life; he doth (by consequence) dissuade and dishearten from all strictness and exactness of conversation, and a circumspect walking in this present world. For v●●o w●ll set himself with all diligence, industry and intention of sp●●●, to comprehend that which is not to be comprehended? who will go about to s●ek that in this world, which 〈◊〉 only to be found in another? what wider gate to security, ●●leness, lukewarmness, indifferency in Religion, profaneness, avarice, murders, 〈◊〉 directions, rebellion, treason, disobedience, an● 〈◊〉 manner of wickedness, then to deny perfect obedience in this life? by 〈◊〉 principle and position, Master Goffe. may excuse himself ●●om doing as he would be done unto: And Colonel Goffe. may justify his force and violence, his treachery and affront which ●e hath or shall offer against any power, authority and government, whether past or present, under pretence of making that up hereafter in heaven, of which 〈◊〉 comes short here on earth.  
I charge not the Colonel further than he hath made himself guilty. There be two Acts of Parliament (which were once taken for law) the one entitled, An Act prohibiting the proclaiming any person▪ etc. passed Jan. 30. 1648. the other entitled, An Act for the abolishing of the Kingly Office, etc. passed March 17. 1648. Let him read those Acts; if they condemn him not for a Traitor, neither do I accuse him. All that I say, is this, He that is so forward, active, and bold, to overturn one state, will not be afraid to subvert another, upon the like ends and advantages: but a wise Prince will be watchful over such men; he that loves the treason, doth not care so much for the traitor. Let the subject learn obedience in all submission, and the superior will sit secure, whilst he doth serve the Lord with fear, and rejoiceth with trembling. 
Psal. 2.11.  So let all our Rulers do, O Lord.  
6. He makes void the glorious cross & blessed death of our Lord Jesus Christ. As if that were not able to destroy all enmity, Eph. 2.15, 16. to pull down strong holds, to cast down imaginations, to subdue every thought, 2 Cor. 10.4, 5. to cure all diseases, to defend every assault, Psal. 103.3. & 107.20. Mat. 4.23. Joh. 5.4. Eph. 6.11, 16. Surely  
The bloody cross of my dear Lord 
Mr G. H.   
Is both my physic and my sword.  
Hath Christ all power in heaven only? is it not given to him in earth also, Mat. 28.18. to forgive sins even here on earth? Mat. 9.6. will he have us glorified with himself hereafter, Joh. 17. and will he not by himself sanctify us here throughout, wholly in spirit soul, and in body too? 1 Thess. 5.23, 24. that he may present us unto God (not imperfectly, and with half obedience, but) without spot or wrinkle, or any such thing, Eph. 5.26, 27. none but belly-gods, and earthly-minded men are enemies to the cross of Christ. Can we destroy ourselves, 
Phil. 3.18, 19,  and cannot he save us? Hos. 13.9. are we stronger than he? can sin pollute, and cannot he purge and purify? Zach. 13.1. can the devil lay snares and take us, and cannot God find and break them? Psal. 124.7. 2 Tim. 2.25, 26. 1 Joh. 3.8. He that shall dispense with plenary obedience, and total mortification, doth (like the Pope in Venice) indulge the Stews and whorehouses of men's unclean and filthy hearts: like Spies of Canaan, he brings up as evil report on the promises, power, and attributes of God, when he tells men that in striving after perfect obedience, they do but Sisyphi saxum volvere, labour in the fire, and spend their strength for nought; they set upon an unfeasable and unarcheivable design: they will be like those silly women (2 Tim. 3.7.) ever learning, but never attaining. Hath this doctrine of iniquity any fellowship with righteousness? Psal. 94.20. woe to the foolish prophets that have seen nothing, Ezek. 13.3. that have nothing but the instruments of a foolish and Idol-shepherd, the decisions, consultations, determinations, conclusions, and results of Synods, Convocations, Counsels, 
Zach. 11.15, 17.  Assembly of Divines (so called) to make up a confession of their faith, and model of doctrine, for them to deceive others withal.  
The Lord, by the prophet Jeremy, complains of and reproves such as did pilfer, beg, borrow and steal his word from their neighbour: these he disowns as none of his prophets, 
Jer. 23.30, 31, 32.  and sets himself against them, cursing their Ministry with barrenness and unprofitableness to the people. No marvel if men be generally such starvelings in Religion and godliness, when their Pastors feed them with chaff instead of wheat, and drive them to broken cisterns instead of the fountain of living waters; shall God's field be left for a rock, and the running waters be forsaken for the strange cold waters? 
Jer. 18.14.  I say not that it is unlawful to make use of and apply the grave and wise say of good and holy men; but to transgress, and make the commandments of God of none effect by teaching for doctrines the traditions of men, is too much like a Scribe and Pharisee, Mat. 15▪ 3 6, 9 Paul cited Moses and the Prophets, and heathen Authors too (Act. 17. Tit. 1.) yet would not have our faith stand in the wisdom of men▪ 1 Cor. 2.5. than we trust too much to man, when we preach or believe that which man commendeth to us as an article of faith or practice & cannot find it commended of God, and to which the Scriptures give no testimony. The wise Scribe, and a good man, bringeth forth good things out of a good treasure▪ Mat. 12.35. & 13.52. the non-perfectionableness of the Saints and their imperfect obedience, proceedeth from the evil treasure of evil men's hearts, and are not to be found in the good treasure of the Scripture, or a good man's heart.  
I have one caution to cast before Mr. Goffe. and all other young and inconsiderate preachers, viz. Whosoever shall break one of the least commands, and shall teach men so to do, he shall be called least in the kingdom of heaven, Mat. 5.19. 'tis our Lord and Master's Law; look to it. God hath married faith and love: what he hath joined together, let no man put a sunder, Gal. 5.6. faith is the father, love is the mother, obedience the offspring: both parents are alike impatient of issue, like Abraham and Rachel, Gen. 15.2. & 30.1. That our faith may be perfect in this life (or never) none doubteth; and that our love should be with all the heart, with all the soul, and with all the strength to God, and without dissimulation, fervently, without mixture, with a pure heart one to another, is as certain. If Abraham be our father, and Sarah our mother; 
Isa. 51.2.  if our faith and hope be in God, 1 Pet. 1.21. than we shall purify ourselves according to the pattern in the mount, 1 Joh. 3.3, 4, 5, 6▪ 7, etc. Our faith, like Adam, is first form, out of which our love is taken; our love, like Eve, is that by which faith worketh, and becomes fruitful, Gal. 5.6. 1 Joh. 5.2, 3. this man is not without this woman, nor this woman without this man in the Lord; but both joined in one spirit, bring forth much holiness and obedience of life, to the perfecting of themselves in the sight of God. Children in the Hebrew tongue are called [banim] which in the root signifieth to edify or build up. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Happy is the man that hath his quiver full of them, Psal. 127.5.  Children are the ornament, beauty, and compliment of a family, Psal. 128. in them a man is built up, and his name continued, Psal. 72.17. by works is our faith made perfect, Jam. 2.22. pure obedience in love, and perfect holiness in fear, are inseparable accidents, I may say, essential properties of the adoption: where the promise of the father is really replied upon, the practice of the Son is undoubtedly performed: for God to be our Father, & for us to cleanse and perfect ourselves in holiness, doth not much differ▪ one is not far asunder from the other, see 2 Cor. 6.18. & 7.1. where we find small store of holiness, we may conclude there is but little faith and love; but when we see holiness in all manner of conversation, we may point out the obedient children, 
1 Pet. 1.14, 15, 16, 17.  who fashion not themselves to their former lusts but to him that calleth them. 'tis too presumptuous for any to excuse or mince a duty which God enjoineth to the full; and too dishonourable to God, to distrust what he hath promised. If the faith of God be within us, the obedience of Christ will not be without us. He that hath no Christ but that without him, needs no devil but that within him; If Christ be in heaven, and Satan in the heart, no marvel if men live as if there were nor heaven or hell, nor God or devil, or resurrection from the dead. Miserable days! when it shall pass for Orthodox doctrine, to dispense with perfect obedience in us, and rely on a Christ without us. Our fathers would have blushed at such lose notions, and we their children may bewail the Apostasy we are fallen into, in the Poet's complaint,  
Damnosa quid non imminuit dies?  
Aetes' parentum pejor avis,  
Tulit nos nequiores, mox daturos  
Progeniem vitiosiorem.  
Unhappy times! when grandsire's sins  
In parents are brought forth by twins,  
Whose children their bad lives exceed,  
And leave behind a far worse breed.  
Men forsake the good old way of obedience and holiness, wherein the faith of our fathers walked, and turn aside to the fruitless fancies of new notions, forming to themselves a faith and works in speculation and discourse only, denying the power of godliness; 
Hor.  filthy dreamers, immundo somnia visu nocturnam maculant vestem, who corrupt themselves in the dark dreams of their night-visions, 
Jud. 10.  through the ignorance and brutish knowledge of their natural reason and fleshly wisdom, whereby they glorify not God as God, 
Rom. 1.21  but are vain in their imaginations of him, and their foolish hearts are darkened; cursed children, seed of the adulterer and whore, generation of vipers, that eat through the bowels of truth, chase the new birth (like Herod) out of their own land and nature, into a strange country, denying the inborn power and holiness of God;  
Which take away the Law, or its best fruits,  
As not performable by best recruits.  
In vain 'twas writ, man made, and grace distilled,  
If by Christ's help it cannot be fulfilled.  
Which say, The Saints may will, not further go:  
Doth not God grant to will, and then to do?  
Which in believers all good works destroy,  
While it their fancy filleth with this toy,  
Faith alone saveth: do but this believe,  
Do not thyself with further trouble grieve.  
Which call the called to security;  
Saying None such (though they may step awry)  
Can finally or totally relapse:  
With such soft pillows some men get long naps:  
Which say What hurt doth sin? Christ fort was killed;  
What need obedience? he hath all fulfilled.  
Which Satan's kingdom stronger make then Christ,  
For not till death his kingdom is dismissed.  
Thus death a passive, stronger is then life;  
Then Christ himself, to end this ghostly strife.  
Go on with this thy Christ, drink, rant, and whore;  
He is the purs-bearer, and pays the score:  
He is thy Porter, all thy burdens bears;  
But all without thee, nought within repairs, etc.  
See these verses and the rest of them before the examination of the Assembly of Divines Faith, written by Master Parker: and read that unanswered (I had like to say unanswerable) book.  
7. Lastly, he that denies full and complete obedience in this life, smells too rank of Popery, and may be suspected to be of a Jesuitical judgement (which Master Goffe. would be unwilling to own, or be charged with) while he seems to insinuate a Purgatory hereafter, to purify us from those sins from which we have not been purged here. If we die imperfect, we cannot rise perfect; as the tree falls, so it lieth. Or can the common death of the elemental body take away the relics of sin, which were unmortified in the life? then we need not make such haste to repent & amend in our life time, but put it off till death, and so save a labour, and do all our work at once; in the mean time, eat, drink and be merry: if death do away sin, who will rise guilty? what wicked man will not be clean, and good enough to enter into the holy City? no dogs, sorcerers, liar, etc. shall be kept out. Soft pillows for the elbows. Who would part with such beds of Down?  
Obedience was required of Christ, in the volume of the book it was written, Psal. 40.7. it was learned and performed by him, Heb. 5.8. Joh. 5.30. Phil. 2.8. and recompensed to him, vers. 9 the height of his obedience was on the cross; let us be his disciples: and Luk. 9.23. let us take up his Baptism indeed and in truth, and be planted into his likeness, Rom. 6.3, 5, 8, etc. read the chapter. If we be willing, and love not our lives unto the death, we shall eat the good of the land, and be free from the curse of the earth, Isa. 1.19. Rom. 6.7. Rev. 12.11. The Lord worketh (as some say, Lammagnanehu) for the humble or obedient. 
Prov. 16.4  He that is blind, and cannot see the salvations of God, the cross will cure his eyesight: vinegar and gall will make a good Collyrium, or medicine for the eyes: the mystery of Christ's sharp and bitter passion, is the history of our sweet and pleasant possession: buy this eyesalve (Rev. 3.18.) it will do as much good, as that of Tobit to his father's eyes. 
Tob. 11.11 Luk. 19.4.  Zacheus could not see Jesus till he climbed into the Sycomore-tree, that is, the tree of a foolish fig or fruit, signifying the cross of Christ, which to the Jew, that hath too much false righteousness, is a stumbling-block, and to the Gentile, 
1 Cor. 1.23  that hath too much fleshly wisdom, is foolishness. The garment wherewith the Divinity of Christ is clothed and covered, is his humanity; the hem or lowest part thereof, is his humiliation unto the death of the cross: by this, the bloody issue of our diseased and corrupt nature is stopped and cured, Mat. 9.20. & 14.36. 1 Joh. 1.7. the blood of Christ cleanseth us from all sin. There be too many that slight the inward cross of Christ, as an Allegorical and Seraphical doctrine, looking upon it as foolishness, being not able to endure sound doctrine, that which is spiritualised and brought home, and close to the conscience, because it lays the axe to the root of the tree, and makes the young man sorrowful, Mat. 3.10. & 19.22. but know you, that there is no clear fight of Christ, but from the cross.  
Blessed be the death and cross of Christ, by which the world, 
Gal. 6.14.  and all that is of the world may be crucified unto us, and we unto it; and thanks be unto God who giveth us the victory through our Lord Jesus Christ; therefore, honoured Sir, be you steadfast, unmoveable, always abounding in the work of the Lord, 
1 Cor. 15.57, 58.  forasmuch as you know that your labour is not in vain in the Lord.  
Farewell, Yours in and for the Lord, HEN. PINNELL. Brinkworth July 18. 1654.   

Postscript.  
SIR,  
I Can gladly make a retractation of what I have written; not that I am conscious of overlashing with my pen, or overcharging any person: but because the occasion hath put me into an habit too Martial, and made me appear more Polemical than I desire. 
Jer. 15.10.  Woe is me that my mother hath born me a man of strife and of contention. I was content to lie, like the flint, with my fire within myself: but the steely tongues of men tipped with unrighteous censures and hard speeches against me, have knocked and forced the fire abroad. If any spark catch and kindle to a flame, to enlighten some, and burn others; let those bless God, and these thank themselves. My purpose hath been, for many months and some years past, to have undertaken a task of another nature, and as much useful; but my unsettled condition hath let in so many interruptions and avocations upon me, that I am discouraged to begin it. I pity wy generation, and would fain be serviceable to it. I have now lived so many years, as to learn to measure my life by days: that little (if there be yet any) of my time to come, bids me not be idle: and that little leisure I have in my short and maintain time, tells me I cannot do much. The people in four places (though I am neither Parson, Vicar nor Curate) have some expectation of me; but my bodily infirmities get so much ground of me, that I think sometimes I shall have enough to do to look to myself. Whatsoever clamours hereafter arise, I mean not to quell with my pen, but practice: I bless God I have a conscience and conversation inreadiness to answer all gainsayers. I resolve (by God's help) to climb and creep further into the inward, hidden and secret world; the glimpse I have of it, sets me all on fire. Let me not go alone, afford me your company, and persuade as many as you can to go along with us.  Faustum iter & foelix det bonus ille Deus. The God of Truth guide us, and then ●e shall no● err: even so Amen. 
FINIS.