REASONS Humbly offered in Justification of the Action, of letting a Room in London-House unto certain peaceable Christians, called ANABAPTISTS.  
I Doubt not but very many will bear me witness, how much and often I appeared and gave my opinion( some years together bypassed) for bearing and forbearing amongst Christians; and as for an endeavour by all means to attain and maintain a holy Union and Communion in Spirit, and Christian Practise, ( wherein how much rather would I be employed then in any thing of more dividing tendency:)  
So also in order unto, and as a small branch of the former, to give toleration( if I shall so call it) viz. Common privilege, room and countenance unto all Christians and Societies that are of peaceable deportment, and that hold the Fundamentals of true Christian Religion, ( and practise accordingly,) although erroneous in many things, but not for any countenance, no nor sufferance of error, only for necessity, lest we pluck up the good corn also, Mat. 13.  
But my brethren of different opinions, then still urged me for a Rule, how far that toleration should extend; for said they, generals may be pretended to extend exceedingly too far: And although I thought not of making this the particular Case, when first it came in question, yet indeed seeing I know not that that question hath yet been determined amongst us, I apprehending myself bound both by Covenant, as by Baptism and Christian Profession; to seek and endeavour after Union with Brethren, in 〈…〉 Faith; seeing it now providentially is in question, I desire( conceiving it my Christian duty) to bring it to such a Result as may at least satisfy myself in my own spirit, if not also the spirits of others, in the point.  
And conceivign this a very fit season and opportunity for the obtaining thereof; I humbly conceive I ought not to embrace that ( otherwise good) motion, which was made by, I suppose, a Lover of Peace, viz. to wave the question, and convert the Room, in question, to other use, in accommodation with the spirits of brethren that take offence; which I suppose I shall make hast to do( to avoid the offence of the weak) if it shall be desired; when once the question is so stated and determined, That Gods precious Truth, and the Freedom of Christian Brethren, and Christian Practise, may not suffer thereby.  

REASONS humbly offered, &c.  
UPon the matter in question; Whether I( being admitted an Elder into the first Classis, usually meeting at the blackfriars, London) did not sin, and come under just reproof, in letting of a Room in London-House; which stood void, unimproved, and which I had the letting of, although for another Interest, and not in the least for myself.  
Which Room, at the request, and for the accommodation of Mr Jesse, Mr Kissin, and others, whom I conceive to be truly godly,( but dissenting in the point of baptizing of Infants, and I suppose in the manner of Church-Government, and it may be in some others) I did let to Mr Tomlins for two moneths, with this condition, That it should be employed to no use but what was good and laudable, and without any annoyance; and if in the proof I should find any just exception, I might demand it at the two moneths end, or at any time give warning, and within such a time it should be surrendered.  
Upon the question, Whether or no I did not sin in this action, in that I did then suppose that the persons abovesaid would there exercise Religion, and might in reason conceive, and could not but think, That that principle that engaged them to dissent, would engage them, as they conceived occasion required, to preach their said dissenting Points  
Or whether I had, or have 〈…〉  
First, I humbly desire to premise as followeth:  
First, That the question was not( in our last debate) Whether weak brethren of the way that I own( viz. Consociation and Subordination of Churches) do not take offence at what I have done; And what I ought now to do in reference thereunto,( though such a motion indeed at last was made, viz. to lay aside the question, and to put them out upon that account,) which I conceive I may not, until the point in question is cleared, lest I therein do against the Truth.  
Secondly, Nor the question debated, or to be debated, was not, Whether they have there driven a design rather to advance those particular Points wherein they differ from us, then to advance the propagation of the Gospel unto all; and in special unto such who through weakness and prejudice( as I conceive, like that which was in those of the Circumcision towards those of the uncircumcision) are not so likely to receive it from others ( peradventure more able) as from such as themselves.  
The former of which, if they shall appear to do, and resolve to prosecute,( the contrary whereof yet appeared those three, four, or five times that I heard them,) I shall then hold myself bound to out them.  
Thirdly, Nor the question was not; how far they miscarried in admitting a dispute with a notable corrupt disturber, who thrust in among them, and necessitated them( as they conceive) to prove by Arguments the Divinity ●f the Scriptures, which he would not grant, but most finfully denied it: by which public account of theirs, they say, they procured their future quiet from the disturber, and no small satisfaction to the better affencted.  
But although this gave me some satisfaction; yet I shall desire them to give it more full and large to the satisfaction of all; and I hereby promise, that if they shall willingly admit any Disputes of that nature, not being forced thereunto( to avoid sinful silence) I shall then hold myself engaged to out them.  
Fourthly, Nor the question was not, Whether I might let them a room for the end, and be furthering to them in the means of propagating of Errors, it being out of question I may not.  
Fifthly, Nor whether I might do as much for Error, as I might do for Truth; seeing I may do nothing for Error, but all for Truth.  
But the question being at the first, as is above set forth, I prepared and presented an Answer in writing in substance, as followeth in page. 7. wherein I conceive is abundantly proved, that we not only may, but ought to receive, own, encourage, commend, and praise God for; and sure then may give Toleration, or let an house for money unto such persons or societies whose judgement and practise are in the main answerable to the Fundamentals of Christian Faith and Practise: Although erroneous in part, both in Doctrine and Discipline, both in judgement and Practise.  
But after some debate upon some particulars, concerning owning; receiving, and countenancing Christians, erring both in Doctrine and Discipline, we at the last arrived at this Issue; and this was given in by my greatly honoured Christian Friends for the state of the question, viz.  
Whether in doing as above I did not clearly do all I did in compliance with them for the propagation of Error, which they affirmed I did; for that( besides what is above expressed) say they, These men carried all the truth they have with them, when they went out from us,( which is our glory,) and have no need to leave us and our Congregation for Truths sake, but for Errors sake, and had no need to hire a room of you for Truths sake, nor for the propagation of Truth, which is sufficiently maintained and held out among us, but only for their Error, which occasioned them to leave our Assemblies; and consequently for that only, and to countenance and further them in that( say they) have you let them a room, what ever you intended.  
And so indeed this action of mine being clearly of the nature of Toleration, for without my sufferance they could not come in, nor continue there.  
The question now is, Whether in admitting and suffering them there, I do not properly suffer, tolerate, and countenance them in the propagation of Error,( which I do, if they assert truly) from which thou O Lord deliver thy poor servant.  
Unto which I answer.  
First, As my much Reverend Friends have stated the question, their conclusion thereupon falls as foul upon our godly Independent Brethren ( agreed by themselves to be tolerated) or any other dissenters, as it doth upon these; and denies all Toleration whatsoever. But,  
Secondly, The foundation of their Argument, upon which they build, is indeed an Error( then by them propagated) as may thus appear.  
1. If by us you mean all Christians in our English Universe, then ye say nothing, for in that sense they are of you still, and you of them, and are virtually one, though formally divided: In that sense they as well may say it of you, as you of them.  
But by us, I suppose ye mean us, as reformed and Presbyterian. For as unreformed ye cannot say it, ye know how much Error ye have cast out: And as reformed you and all men know, they had not all from us, rather we from them, some of our Reformation: As for Episcopacy and stinted Liturgy, and some other Errors ye know these and others, upon whom your assertion falls alike foul, cast off and damned them; and even to persecution asserted the contrary truth, before ever any of our Assemblies durst appear in it. You know these and those helped well to break the ice in England for us, and were of the forwardest; and this is as evident as the day. I'll not hold a candle to the Sun: I'll only remember you, that it's not very strange that such should a little evangelio.  
2. Can our Presbyterian Reformers assert our Reformation so perfect, as that we have all truth now held, and published among us, and that sufficiently, and no error with it; In truth I am not so persuaded:  
But that our way is as the light that shineth more and more, &c. And that we yet retain some errors, even in some particulars, wherein these Brethren differ with us.  
3. But had we as much of Truth as James, and Paul, and all the Elders, Acts 21.17, 18, 20, 25. with all the Churches of the uncircumcision, with whom they held Truth against the Errors of those of the Circumcision, Acts 15. and Gal. 2. & 3. Chap. Yet, have we publishers in such abundance? that we should forbid, and not tolerate, or at least not further our brethren that hold and publish truth ( in the main) together with us, although erroneous in part ( as those of the Circumcision were.) Or may we not( with Paul, Phil. 1.18.) rejoice that Christ is preached by such as are sincere and faithful, though in part erroneous, as none will imagine but those pretenders( and peradventure those that preached out of love also) were, who preached in opposition to Paul, and other good Preachers, Vers. 12. to 18. Are not our faithful Publishers few? and is not scarcity our great and grounded complaint?  
But suppose we held as much of Truth, which I believe none will assert; and our Publishers were as many, as able, active and faithful as theirs at that time, Acts 15. & 21. Chap: yet your inference holds not, nor would it follow that my sufferance of them is a furtherance of, or a doing any thing for Error, no more then in the case of the tares, Mat. 13. lest ye pluck up the good corn also.  
Nor that my countenancing them, and accommodating their occasions with a room is a countenancing and furthering of Error: Or that I did or do any thing properly for Error; much less will it follow, that their only occasion is for Error; nor that that occasion only they seek to supply; nor that I, concurring with them, do serve.  
As for certain it will not follow, That James, Paul, and the Elders( Acts 21.) did countenance and further Error, or do any thing properly for Error, or for Errors sake. In their giving sufferance of room and place, without imputing sin, to the sufferers( as ye do to me) and not only so, but countenance and good esteem unto the suffered; yea, and did that; for the obtaining and continuance of their good opinion, love and concord, and their approbation of the Elders in the receiving of Paul, which they neither would nor ought to have done, but in condescension to those weak brethren of the Circumcision; erroneous as well in point of separation, Gal. 2. as among other legal points, in Circumcision also, which answereth to Baptism; wherein they were too stiff in their mis-understanding, as these, and peradventure ourselves are too prove to be.  
And for certain it will not follow, that our blessed Saviour did further them in the means, or advance the end of propagation of Error, in giving his countenance and commission to those whom he knew for the present to be erroneous, and that in the great doctrine of Christ crucified, and otherways also, as Mat. 16.22, 23. Luk. 9.22, 44, 45. & 17.25. compared with Luk. 24, 20, 21. and as Mark 9.38. and Acts 1.6. nor in giving field room to the tares for the good corns sake, and commanding that they should not be pulled up, least they should pluck up the good corn also, as above.  
It is health and nourishment I feed and advance in feeding and accommodating a diseased man; but intend not to feed his disease So here, and so in Mat. 13.28, 29.  
The ensuing Arguments are in substance the same which I presented in writing the time before mentioned, pag. 4.  
The Crime charged before that, being; that I received them to house, and countenancing or furthering them, as above, I transgressed the Rule, 2 Joh. 10.  
1. Whoso is strong, ought to bear the infirmities of the weak, and to receive one another according to Christ Jesus, Rev. 15.1, 7. whom inistred to persons and societies of the Circumcision, as well as of the uncircumcision, Vers. 8, 9. to 12. So did his Apostles, Acts 10.15. and 21 Chap. though so divided about meats and days, Rom. 14. and about Circumcision, Acts 15. and other Legallities, Acts 21. Unto all which, and all other externals in Religion, the Apostle opposes the new creature, Gal. 6.15. Faith working by love, Gal. 5.6. and Righteousness, Peace and Joy in the Holy Ghost, Rom. 14.17, 18. Phil. 3.3. and therefore presseth a pursuance of peace, and such holy edifying, Vers. 19. and to avoid censuring of one another, Vers. 13. and that with one mind, and one mouth,( that difference notwithstanding) they should glorify God, Chap. 15.6. and receive one another, as Christ received us to the glory of God, Vers. 7.  
But Christ Jesus received us, whiles as bad as those in question,( or ourselves now are) to Union and Communion with himself, and with his Saints; which is the greater grace, countenance and accommodation; and includes the less,( of Civil or Moral.)  
Ergo, we and they are bound, not only to acknowledge Union, and to receive one another to Civil and Moral Communion, grace, countenance and accommodation, which is the less, but also to the most sacred, which is the greater.  
If therefore it be our sin, thus against our duty to cry, and endeavour to argue down the less, which we are bound to give to persons or societies, for Moral or Civil ends,( they being such in the main) how much greater is our and their sin, in arguing and acting as we do, in opposition to the religious part of our duty, which is so much the greater, and includes the less.  
Argum. 2. Every company of true Believers, in any place assembled in Christs Name, have his presence, Mat. 18.20. to record his Name, and bless them, Exod. 20.24. are the Temple of God, and have his Spirit, 1 Cor. 3.16. considered with the whole Chapter.  
Therefore to receive such, and give them sufferance, place and countenance, is to receive Jesus Christ, Mat. 10.40.  
Argum. 3. It is our duty to walk together, or by the same Rule; so far as we are come, or in that whereunto we have attained, waiting till God shall reveal that wherein we differ, Phil. 3.16, 15.  
Therefore it's our duty to further all in all such walking:  
But we & they are come thus far, as to agree in Fundamentals, and to resolve and endeavour to propagate unto all, those Fundamentals of the Faith of Jesus Christ; and although too too much divided( and apart from each other, yet) in Assemblies of Saints publicly to edify Believers in that Faith.  
Therefore it is our duty as to walk with thes herein, waiting till God shall reveal that wherein we differ; so also to further them in the means to that end; which cannot be( as their judgments and ours yet stand corrupted herein) without room apart from each other.  
IV. We are to walk as we have holy Paul for an ensample, Phil. 3.17. whose conversation vers. 20. was according to his doctrine, Gal. 5.6. and 6.15. Rom. 14.16. Phil. 3.3. viz. slighting all externals and formalities in Religion, in comparison with the essentials; and who owned, countenanced, and furthered with all accommodations ( within his power) all that were sound in the Essentials, 1 Cor. 9.19, 20, 22.  
V. Saint Paul rejoiced when Christ was preached, Phil. 1.18. although in opposition to Paul, and other good Preachers.  
But Christ is preached by these.  
Therefore  
VI. Our Saviour, Mark 9.39. reproves those that discouraged such as acted in Christs Name, for refusing formally to be of their Company, Vers. 38.  
And his reason was, because such could not likely speak evil of him, but on his part.  
And who so shall do any thing for Christ as for him, must be rewarded, Vers. 39, 40, 41. ( and can our reward be less then sufferance