A SHORT LETTER Modestly entreating a Friends judgement upon Mr Edward's his book, he calleth an anti-apology: With a large but modest Answer thereunto. Framed (in desire) with such evenness of hand, and uprightness of heart, as that no godly man might be offended at it: And with soul-desire also, That they, who are contrary-minded, might not be offended neither, but instructed.  
Optimè locutus esset si non in fratres pessimè.  
The man had spoken very well, if not against his Brethren, very ill.  Mel. Ep. 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  Chrysost. 
There is something unholy in His holy ones. His Angels he has charged with folly, &c.  Job. 4. 18. 1 COR. 4. 5. 1 COR. 11. 31. 
Judge nothing before the time: except yourselves, that ye may not be judged.  1 THES. 5. 21. 
Prove all things: hold fast that which is good.  
LONDON, Printed according to Order. 1644.   

Worthy Sir;  
IHave heard of Mr Edward's anti-apologetical Book, as I must needs do, for all the City and Parliament rings of it. The most of them cry it up, and some few cry it down; Truly Sir I could cry too, but neither up nor down: For my heart is big with weeping, and I could wish my head a fountain of tears, to bewail the sad effects which are likely to follow upon these differences of Religion, which are fallen out amongst Brethren. But that I may know also your affections, let me entreat you to cast your eyes not carelessly over a few leaves but the whole book, that we may be instruments by the grace of God of healing those breaches. Sir, your freedom of judgement hath not deceived me this 16. years in other matters of highest concernment, nor is it like to do now since so many grey hairs have covered the seat of it. Thus beseeching the God of Truth and Peace to assist both your judgement and affections, I take my leave, remaining always  
Sir, Your many ways obliged and most affectionate friend to serve you, SAM. HARTLIP. From my house in Dukesplace in great haste Aug 5.   

A short Letter, modestly entreating a Friends judgement upon Mr Edward's his book, he calleth an anti-apology: With a large but modest answer thereunto.  
I Must begin complaining; Alas (Sir) how do you disparage your own judgement, when you do harken after mine? But it is a friendly error, I must pardon it; and more, I will grant your earnest request also. How can he choose, but yield to you, what can be yielded, who are all for Truth and Peace, pursuing it with all your might; Now Blessings be upon your head, (and the head of yours) who have laid-out yourself and all for God: He will return (for man will not, nay indeed power is wanting, though will more, he cannot) all your labour of love, work of faith, patience of hope sevenfold into your bosom, Amen.  
But, Sir, methinks you and I are Instruments now merely passive, you, in the motion to this undertaking; I, in the undertaking; wrought upon both, by a power, and counsel, higher and better than our own; I conceive it so in you, by what I heard you say, you had concluded upon between your soul and God. I conceive the same of myself, because I never thought of this, nay my mind was wholly averse from scribbling, till I thought of your Letter, and then I could think of nothing else, and was restless till I had answered you. Surely (Sir) there was an hand here more than human; a stronger motion on our spirits, than self can make; A bond, which is more binding and engaging then the bonds of men are, God's Cause, with his Legacy to the world, Truth and Peace. And now all is engaged, body, soul, spirit, judgement also, that is little or nothing indeed; But He can use it, and direct it, Who useth the smallest things to great purpose. I'll weight upon the Lord; as He shall communicate unto me, I shall give-back unto you, even from His own hand: For I think it is the desire of my soul, willingly to offer myself with all the powers 
2 Chro 17. 16.  of soul and body first unto the LORD (Indeed I would not have 
〈◊〉 Cor. 8. 5.  myself, or them at my own dispose for all the world) and then my judgement unto you. But first I shall say something by way of preface; do not be jealous of your friend now, that he will give any, the least libert, to his pen, to asperse persons or their opinions touching the way of Government, now in agitation and dispute: Or that any word shall reflect upon the Scots whom I honour; no people in the world more, with my soul: And am persuaded they ought so to be honoured, for they are comeforth carrying their lives in their hands, willing to lay their lives down for their friends: A greater love than this has ●o man: Surely here is a love more than human, for it is as strong as death, the Lord return it to their bosom in Spirituals, for Temporals are too mean a return for such Adventurers. It is also as far from my thoughts, as it is out of my power, to asperse their way of Church government: I think honourably of that also, as becometh. Nor shall you make judgement by what followeth, that I am for the Independency (as I fool have called it) nor for the presbytery neither, and government that way. I profess unto you, These words are so tossed to and fro by such simple ones as myself, that I cannot tell what to make of them, or which way to take: And yet can see the way cleared before me, the Church way past all question, for there the Scripture is clear: when yet, where it speaketh out clearly at the first sight, for presbytery; methinks at the second view (and that should be, as our second thoughts are, the wiser) it speaketh all for Independency. So that I have not understanding enough (the Lord be a light and help unto it) to tell myself for what way I am, unless for both, as they may both lead each to other, and meet in one. I am persuaded in my heart that so it will be; they will accord, meet and kiss each other. Not that I can think the difference to be small, about which there is so great difference: nor the way of government easily discernible, sith so many quick-sighted men are prying thereinto, yet cannot find it out. But this is the ground of my persuasion; because the seekers after this way, do, I hope, seek Him, That makes a path in a wilderness and are fully resolved to continue seeking; and in their disquisition here, to keep themselves closeup to the clue of the sacred Scriptures: and to shut-out passion, which, a Noble scholar (of large understanding the Lord fill it with himself) calls nothing: for so much as there is of passion, in the Dispute, so much there is of nothing to the purpose. The very best Ministers in the world are jealous over themselves in this matter, and as watchful. They are zealously affected towards Church government in a Church way; their zeal may goeforth at the dispute about it, and passion may get in. Then Reasons, like a bad hound, speeds upon a false sent, and forsakes the question first started. Sir, you are at the end of my Preface, now to my undertaking; The author first, then to his Epistle, and so to the book, and some resolves thereupon, and then an end. The author; you are pleased to Name him, so will I for honour sake: But before I come at him I will reach forth my hand unto him, and my heart, for these shall never go single. My heart is towards him, and to God for him, That the Lord would shine upon him, and his gifts, that so neither he nor they may run-out any more to waste; as persons and graces do, which do not promote the Glory of God, and the salvation of souls: Now I am come to him, I suspect myself and my loving respects towards him, lest they carry me beyond my bounds in his commendation. Truly I cannot tell in what one thing the man is wanting to make him complete, except in Charity; that is a great exception, and some say he is so wanting therein, that he has no charity at all, yet that is the everlasting grace, and completes all: yea some do not strain to say, he is a man of a malignant spirit, and he hath showed forth openly nothing else (he must be content to fall under censure.) Truly I think they say not well, and so good he thinks himself, he cares not what they say (and there he may be too careless;) But for my part, I would rather I could say, he is a man of an excellent spirit, but then my love transporting me, I should say too much: Yet this I must say; he is very high in my thoughts, (not a whit higher in others account) almost as he is in his own: and he hath improved his growth not a little within these four years; for than he was matched by, he knoweth whom: (surely the Lord would have had him accounted that as a spitting in his face) and now he hath attained to that height in the eyes of all the learned, that he is too tall a match for a woman. Good man! (Indeed the best have their failings) God hath left him to himself, as he hath said of his Brethren, To try him, that he might know all that was in his 
2 Chro. 32. 31.  heart. And now all know it, I think, better than himself, for palam est, It is all abroad, and in every man's ear and eye, what was in his heart so secret there this seven years upon my knowledge. And here I could tell the Reader something from thence, from what I know; more what I heard from an excellent Master in Israel, and his best Disciples in Hartford. But I must not do that myself, which I must reprove in him, for I never spoke with him about it, neither alone nor before others. Nor would I, for a world, render Gath and Askelon debtors unto me, Bristol and Oxford: God forbid, That I should give the Philistines there matter of rejoicing: or the uncircumcised there, cause of Triumph. Whether the reverend author of this Anti-Apolog: hath not more rejoiced the Adversaries to the Truth, than edified her Friends in their most holy Faith, requires his most retired serious and saddest thoughts; That so he may, as he may see cause, give check to his busy pen: (in his zeal for God and his cause, he hath given his word, he will not cease writing) lest, while in his zeal for the beating-out and clearing the Truths of God, and the way of his Servants, he darkens those Truths, and lays scandals in the way, whereby to grieve the Brethren, and rejoice the enemies to all righteousness. And then the more pains he takes, the more work he makes for repentings. The Lord be a Light and Guide unto him now, That his after-labour may be a labour of love; and his work, a work of Faith; Then may he be patient in hope, That he shall see the travel of his soul. So I would bespeak him now and assure him, That neither his Person nor his Graces have one grain the less weight in my esteem, because he is for the Presbyterian-way: So are they, and they the most the savour of whose Graces are now, as is the savour of the sweetest oyntmeut all over the House and household of God: for they are for That way, whatever we call it, which they are persuaded is the way of Christ. And the Searcher of all hearts knows my desire touching him, is, 1. That he, for after time, may give no occasion to those without to blaspheme; or to them within, To think, he is against the strictness and purity of the way of Christ. 2. And that not one drop of the Anointing he has received from the Father may run-out in vain; but that in his pursuance after peace, he may maintain the peace of the Church, by all means, Keeping the unity of the Spirit in the bond thereof. So much to bespeak him and his patience, while, for my friend's satisfaction, I give judgement of his book in the same order as it lieth. The Epistle first; It 
The Epistle and purpose thereof.  is well compact, a sheet complete, and answers M●Sympson sheet for sheet. Yet, Mr Sympson his second Position there, stands unshaken upon its Basis of Truth; That, for a son of the same Mother to divulge the faults of his Brethren, is not brother-like, but quite beside the Rule of the Word, and way of God's holy ones. Mr Edwards saith no, and argueth the negat: tells us in what cases the Brethren have divulged the faults of their Brethren: But that was not to the case in question; for it was not the case between his Brethren and him; As, I suppose, every man will see that hath 
The book and frame thereof.  read the Apoll. Narr. and his book against it; which I did read next, a sheet or two, and there about I broke off; for there, me thought, I met with too common and unbecoming language, agreeable 
Even to our interiours we owe the duty of a good language.  to a man's own spirit, which, like fire, cannot be, but it must break forth: and so disagreeing to That spirit we should breathe after, that I cast down the book with some distaste, and then fell a dipping, here I dipped, and there I dipped, a snatch and away, as they say, the dog does in Nilus; and for the same logic, a dog hath, because there are serpents there, such biting things. Indeed I discerned quickly the frame of the book, and the spirit of the man heated above its due proportion in such matters; and that my best way was to dip and away; and so I hastened to the close of the book the last leaf, wherein the good man summons This Church, and That, and a third (and all are but one) to come at his call, and to do as he bids them 
* Nullum tam grave scel●s, quod non ad judicium prius quim ad poena●● venire debet. Luth.  Truly, (Sir) I could smile to see how the masters of their Assemblies stir now, like a mountain, which one man, very imperiously bade come unto him; the mountain moved like itself, not a foot; Well said the proud man, if the mountain will not come to me, I will go to the mountain. I wish heartily it may be so here; but if that cannot be, a brother cannot give forth to his brethren his right hand of fellowship: yet let them have a place in his heart; and than let him keep his station, and let his brethren alone in theirs. Hitherto I have told you may manner in reading large volumes, Efix upon the Beginning and the End, speeding cursorily through the rest, dipping here and there: which is as much as is suitable with my time and disposition, and may suffice, whereby to give judgement; for he that reads but a part, may judge of the whole, I mean the whole frame of the book, and carriage of the business. I shall not meddle with the doctrines there, not with the aenigmas, and hard questions; They are not to my purpose; besides, The cause of Truth shall not suffer in the weakness of my patronage. I shall undertake him there, where Truth shall master us both; and blame him for that, he will say himself is blame-worthy. Notwithstanding I shall lightly pass over personal matters, but so, as they will, whether I will or no, stick upon him, who hath so urged them against his brethren; and so extremely marked what might be done amiss; yet I shall remit him to the sentence of Scripture concerning these matters also, there to stand or fall to his own Master: I dare not judge his intentions neither, It is clear against Master Perkins golden rule so to do; We must deal 
Upon the Gal. 5.  as tenderly there, as with the apple of the eye; A rule quite broken to pieces now adays. Truly if I might judge, I should judge his intentions to be good 
* Ampliandi sunt savores. . Nor shall I judge his Affections, they might be boiled-up to a degree of heat, we call zeal; And then for that, we call passion, the fire of that zeal; The Lord is judge betwixt him and his Brethren. I shall only touch upon the frame and structure of his book for the present; And this only I shall say, It renders him a good scholar, but of too quick Invention; he had his places and helps in a readiness, and hath found-out all, that needed be found-out, and an hundred things more. And sure he was at cost for it; 〈◊〉 hath made it his work these seven years, and more, by prying into a way he meant not to walk-in; and into bosoms of pastors and Teachers, and Disciples too (most ungracious towards their gracious Teachers here and beyond seas) with whom he meant not to 
Secreta domus & deinde timeri.  agree: but to serve his turn there to know the ways of the household; and knowing so much, he thought he might befeared, There is his Invention; he has wandered through those places, and found such helps, which are not to be found but in his own topics & rhetorics. And having gathered his Simples, he is as happy for Composition. He is most blame-worthy for his Elocution, and Action there; for what was told him in darkness, that spoke he in light; And what he should have heard in the ear first, (that is) privately, he published, as upon the housetops. But what speaks he out so loud, that all both near and further off must hear it, as they must a great Bell long a Raising, but being up, City and country rings of it; what says he with so clear a voice? No more but what we might know before, and the Apologists may confess, That they are men; and, though walking in a churchway (which should be every man's walk) may yet sometime walk as men, subject to the like-passions, as the Anti-Apologistand we simple ones are subject to: Alas! Men are men, Angels indeed they are by office, not by nature; That old leavened thing will put forth itself in the best; and surely they are best, who are most sensible thereof. And for their writings, Hominem olent, as one said, surely their very treasure may smell of the vessel, an earthen vessel, 
Levit 6. 28. Answ.  and that could not be cleansed with water; which teacheth us a great lesson, how to think and how to speak of men, the very best of them, and of their works? that which is best, or nothing at all. I may contribute more to this anon.  
This shall follow now, which is so clear in the book we have in hand, that the R. author hath picked-up all the scatterings of God's servants, made them his gatherings; What the servants of the Lord abominate, (sure) and cast-out for refuse, this he hath taken into his book and makes account of it, as of a treasure; He hath adorned his book, he thinks, with the blots and blurs, such as may be found in the best man's life: Alas! If a man should set himself, as he hath done, to spy-out (not as King Josiah did, which is every man's duty, what idols of jealousy are setup in the heart, and in the Land) but what are, or were the carriages of the Mosesses there; he might observe miscarriages even in them, though the meekest men upon earth. So in S. Peter too, after that he had made that great profession of that commanding affection, Love to his LORD 
a Joh. 21. , and appealed to his Lord's knowledge therein; yet after all this, behold a great miscarriage 
b Gal. 2. . yea, and in S. Paul also. What ever that thorn in his flesh was (there are too many guessings at it, but) what ever it was, there it had not been, nor had that messenger so buffeted him, if he had not 
2 Cor. 12.  been raised a little too high in his own thoughts; And so much, and more, he says of himself, but no man else besides himself. Surely there is the same boundary for our words and actions (which give a mould to our thoughts, and makes them legible) the same boundary I say, which is set to our thinckings; Whatsoever things are true; 
Phil. 4 8.  and so forth) till we come to that, which should bound our thoughts, even touching our brother) think of these things; What things? whatsoeverthings are honest, just, pure, lovely, of good report; If there be any virtue, any praise, think on these things, let these bound your own thoughts, yea and your thoughts also touching your brother; It is not so clear in the text, but it is according to the practice of all the godly, that ever have been or are in the world. When for just reasons they were to speak of themselves, than they spoke the very worst they could, rather the most they could, to throw down themselves and exalt God: Matthew the publican, Paul the persecutor, said they of themselves; but none other besides themselves. And as their words were, such and so suitable were their thoughts. But when these are to speak of their brethren, than you may read their thoughts in their words; Whatsoever things are true, honest, just, pure, lovely, of good report: If there be any virtue, any praise, they think, and they speak of those things. Jobs, and Jeremiah's impatience, not a syllable touching that matter; you shall hear of the patience of Job. Whatsoever things are lovely, of good report, if there be any virtue, if any praise, this you shall hear from the tongues, and pens of good men, for they think on these things. And indeed it is according to a notable rule in Heraldry, I can but point to it 
a ●●●n Guil. herald, pag. ●63. See child's Portion, p. 94. ; But it is the more notable, because it is according to the rule in the word; the mind of God, and of all His people. I humbly conceive now, (let my betters give their judgement) This Rev. brother hath gone clean thwart to this rule: for, whatever things are, (I will not say, untrue,) dishonest, unjust, unpure, unlovely, of bad report; If any error, 〈◊〉 swerving from the rule, if any dishonour, he thought of these things, and hath spoken to all the world, that will hear them. A great transgression sure! what? have his brethren delivered no truths? nothing honest, nothing just, nothing pure, nothing lovely, nothing of good report? what? not any virtue in them? not any thing praiseworthy? surely if there be, (but no man makes it a question) he should have thought on these things.  A. 
So he doth; he exalteth them very high, and praiseth them in fine strains of rhetoric.  B. 
He doth indeed, he lifteth them-up high, that he may throw them down with a witness; he praiseth their learning, and I know not what; But Sir, there is an art of praising, so to praise men, that thereby a man may sharpen a reproach, make it enter, and stick the faster. Such an art there is.  A. 
The same may be said of you, that you have the same art, to commend a man for his gifts, but with such an exception, as shall disgrace him the more.  B. 
What I have said, I have said heartily; his gifts are of precious account with me; that they may be of the same use to the Church of God, I shall tell him how just my exceptions are in his commendations. I remember Cicero, writing to his brother Qui●tus, wisheth 
Ep. 〈◊〉. Cap. 〈◊〉 Te non p●… (quantum in me est) cum exceptione 〈◊〉 〈◊〉 〈◊〉 &c.  that he could hear him commended without an exception. It is my desire also; but so, saith he, I cannot hear; All say of you, that you are a good man; but all say you are an angry man: so much I must say; The Anti-Apolog: a good man no doubt, but a man of no good spirit sure; a great deal too hasty, and too easily stirred, This shall be concluded from the premises, as the result of all, that went before; That he hath not shown forth God's Spirit, but his own spirit in his book. That is the point and thus I clear it; He did omit a Christian duty towards his brethren, before he put forth his book; He should have spoken with them before; first more privately, then more publicly, and have kept-in his book longer. I take it from God's word, the Rule of charity also, so he stood bound to do; to convent his brethren in a private way first, before he set them upon the stage before all the world.  A. 
No, That rule is to be understood of private offences; Had the Apologists offended Mr Edward's, only, he had dealt with them according to his Scripture-Rule: But they had given offence to the whole Church of God.  B. 
How will that appear▪ for the question must be understood here of their personal failings, in their converse, and walking amongst themselves, or before others: And touching these matters so nearly concerning the good of souls, and the bands of brotherhood, He should not have taken-up matters upon trust from hearsay that common liar; but in imitation of the Lord his Master, have seen first 
* {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} &c. Chrysost in Gen. c. 18.  and well understood, by private communication with his brethren, whether things were so or not, according to the cry that came to his ears: surely he should have convented his brethren first, and shown them their personal failings, whether so or not, or such as they were reported to be? whether they would own them, and appear in justification of them; and then, when it was made apparent, that his brethren did not walk uprightly according to the Truth of the Gospel, than he might also have appeared against them as he hath done, and done all according to rule; whereas now, omitting this Christian duty, of conferring with his brethren first, he hath transgressed his rule, and hath done all he hath done, neither decently, nor in order.  A. 
His brethren had the very same obligation upon them, to have dealt with Mr Edw: first, and with the Assembly of Divines, before they put forth their Apol: Nar.  B. 
I take it, under correction, No: no reason imaginable, why they should apply themselves to M. Edw: They took the way was prescribed unto them by the Assembly of Divines; they applied themselves to the learned and judicious Licencer of Books, M. Herle, who, they knew, had appeared for the other way of Church government, but in a most orderly way, that Truths might be beaten-out and cleared; and the bands of the brotherhood kept entire and sacred; To him they applied themselves, for his judgement upon their apology, first before they put it forth, which, what it was, appeareth now as visible as the apology doth; and is a real and full justification of the Apologists proceeding touching that matter, That they did as much as the Assembly of Divines could expect they should do.  
Secondly, I humbly conceive, that they stood bound to give satisfaction by way of apology to all, especially to such simple ones, as myself, all over the Land; we judged nothing before the time, but indeed we were offended to see so many pillars shrink away from our house ready to fall upon our heads. Indeed we did expect, and, 〈◊〉 in manners we could have so done, we would have required an apology, for their so departing from us in such perilous times. But we had it without asking we thank them, the fullest and clearest that ever was penned, I think; as for other matters of an higher debate, M. Edw: might have left them with his betters, to whose consideration and judgement, they were modestly transmitted.  
Hitherto I have set down, as I have conceived, M. Ed. his faults of omission. His faults of Commission are greater; he is sharp, harsh and bitter towards them, who were sweet, gentle and meek towards all, as ambassadors for peace, and lovers of Truth ought to be. But suppose there had been some harshness or tartness in the Ap. Narr. and that it had some special reference to M. E. himself; suppose so; yet he, having done as he hath done, hath transgressed the Rule, and gone contrary to the examples of all good men, not transported with passions (as he was) in dealing with their brethren. The Rule was set down before, and will be repeated afterwards: I'll show here, what others have done, whose example is very imitable. Erasmus had written a book to serve as a Buckler, whereby to safeguard the Truth, for it was called Erasmic. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Melanct: (Erasmus his good friend) turns over the book, and says of it; That it was not 
Est is liber planè aspis.  Clypeus, a buckler, as the word imports also, but a very asp, a stinging book. I conceive, Mel. meaning to be so by that which follows; I cannot tell, says he, what Luther will say to this book; something sure he will reply; and if so, I shall entreat the man by all Scripture Obligations, That, what he says may be with brevity, 
Per omnia sacra breviter, simplicitèr, & sine convitiis disputet.  in simplicity of heart; and without passion; no bitterness there, none at all. That was Mel. advise, and that was his own practice, as we shall hear anon. I will record M. Calvins' practice next; Luther was a man of an excellent spirit, The Lord had heated it for those cold times. But many times there were the workings of his own spirit; these wrought, and put forth sometimes; and once he was a little more eager than was comely against Calvin. Well, says 
Calv. Ep.  Calvin, Luther may say what he pleaseth of me, he may call me dog, if he please; but I must call him as I have ever accounted of him, a precious and excellent servant of the Lord, so Calvin. M. Ainsworth, though dead yet speaketh for our instruction, He was a man of a clear judgement in the fundamental Truths of God; differed only from his Brethren in some circumstantials, which were controverted mostly between him and M. P. his neighbour: and very calmly still by M. Ainsworth, That no difference might appear in affections; and so being able to master his passion, he was still master of the Dispute. M. P. falls upon M. Ains. in another business; faulteth his translation of Moses 5. books, That sometimes he useth the Hebrew word in the line, sometimes that in the Margin: And this he so forceth against M. Ainsw. that it did appear plainly, that the greatest differences between them were caused by the contrariety of M. P. affections towards M. Ainsw. M. Ainsw. thought himself engaged to make Reply to M. P. which he hath done, and left out all personal matters, as if he had not been concerned therein not at all, (for the Glory of God was not) and falls upon the point, pays that, and clears his translation before the eyes of all the learned in the world. A good example to teach us how to manage a dispute. M. Dury shall be the last, an excellent Man, and as good a pattern to write by: for he followeth Truth and Peace decently and in Order; and showeth us all the way, how we must pursue after it also, if we mean to overtake it: how? so, as we should rather break all our bones, than the peace of the Church. This man hath had the fight of the Apol. Nar. hath throughly perused it, doth appear now in print, That his judgement cannot fully close with it; layeth down his grounds of dissenting, telleth us his well digested thoughts about it, communicates his light to his brethren, by which he walketh; Intreateth his brethren to show him their light; Parswadeth all to come-up close to the light of Heaven: So he maintaineth the brotherhood, and maketh their bands stronger. That is his aim and the bent of his soul all along. And how well becoming a Son of Peace, all this! I could never, saith one, divide myself from any upon the difference of an opinion; or be angry with his judgement for not agreeing with mine in that, from which, perhaps, within few days, I should dissent myself. This thrust in itself, while my thoughts were upon M. Dury, and the way he hath and doth take to compose the feuds and angry dissensions betwixt brethren; by showing forth this sweetness of spirit, as one that would give all men to know, That a good cause needeth not to be patronised by a passion: but can sustain itself best of all upon a temperate dispute.  A. 
M. Ed. speaketh only Argumentativè by way of dispute only; and that he might cry victoria, he made the Arguments the sharper.  B. 
Very well; but he should remember Melanct. rule. We must every one dispute so, That Truth may have the victory and charity the triumph. Though I am at a loss in my dispute, said he, I would not lose my patience and fallout with my friends: for then the Adversary will be a gainer, and the Cause will be at a loss. A sweet speech, if it could sink down into our hearts, it would perfume our spirits, our tongues and pens also, which have not been dipped only, but steeped in vinegar and gall: It would teach us, to Reason 
a Desputare non rahire, Eras. Ep. Latrant non ●oquuntur. Cic. Brut. p. 161. in fol. S●ridet non loquitur Cal. ep. 339. O● estor causapugnet, non contumel●i●, Debem●● enim charitati, &c. Ep.  out our case like sober men: not rave like mad men. I'll proceed a little further that I may propose Phi. Melanct. (with whom, as with Luther, the Anti-Apol. is so well acquainted) for his and our Imitation. I pray you heartily, says he, Let Truth contend in its own strength, and with its own weapons; not with yours, they are commonly▪ contumelies, and nothing else. We are all debtors to charity, which, I pray from my heart, may be kept inviolate; and untouched, Amen. Yet this I'll contribute more, That Man is not fit to be a Champion for Truth, who cannot Answer some Adversaries with silence, and master sturdy and boisterous Arguments upon his knees. This was Mel. manner; his Adversaries, rather Truths Adversaries, infested him, like wasps, he overcame them with patience, saying nothing 
b See child's Portion, p. 84.  sometimes, and when he replied, it was with such softness, that his words fell like snow; with such meekness and modeation, as if his words had been dipped in honey. It may be replied here.  A. 
What will you infer from all this? No more, but what will be granted, That the Anti-Apol. has not done all things decently and in order; not keeping so close to his Rule, nor following the example of his betters. Men are men: every man hath not the same spirit; nor one of an hundred such a sweet spirit as Phi. Melanct. had. The Anti-Apol. has done very well in the judgement of the best learned, and best men in all our City; for so I hear.  B. 
Very ill sure. And that I may clear it to every man's understanding, I'll make a supposition, and upon that a question, than you 
The Supposition.  shall be able to give judgement on M. Edward's book: Suppose, That myself or some other man, having the same spirit M. Ed. has (else he could not do it) should write against five of his brethren more or fewer, who are for the Presbyterian way of Government (I confess I do most unwillingly make mention of Presbyterian and Independent, I am persuaded all the good and choice men are for the old-way, 
Odi●sta dissidiorun nomina. Lu●●.  the way of CHRIST and his Apostles: for that way they are in the desire and travel of their souls: But I must speak with the vulgar, and to their understanding) suppose, I say, That I could pick out, five Ministers, accounted Brethren now, and are, I suppose, heartily now for the Presbyterian way of Government, and should bend my pen against them; I would not use the places M. Ed found in his topics; nor take the helps he met with in his rhetorics: (i. e.) I would not help myself with private Letters; I would neither quote them, nor hearsay, not I; nor would I use satyrs and Invectives, though such rhetoric finds the vulgar-ear more open than logic (reason) does: I would use none of all this; I would deal more candidly than so, and more becoming a Christian, and a brother; Thus I would do; make a Narration only and declare things which I saw and heard, and not another for me: There I saw them bow at the Name of Jesus: There cringe a little before wood and stone; and there I heard them say one piece or cantle of their Service too; I heard them read that (thrice accursed) Declaration against God's holy day also, that I did: I did see them give forth their Right-hand of fellowship for the establishing of evil, and overthrow of good. I saw them contribute their purses, (and then they would their blood too; for money comes from us, like drops of blood) To strengthen the hand of violence against the throats of their dearest Brethren, the Scots. Understand me, good Reader; I would rather my fingers should rot from my hand; my hand from my arm; my arm from my shoulder, than that I should employ my hand in such a work. I would only give thee to know, how fruitful the 
* Greeks and Latins all conclude, That no theme or subject is more fruitful, for it has all the matter to work-on that our nature can give forth. every ordinary man can show eloquence here; but the heathen man calls it a fierce kind of Eloquence, Truci eloquentiâ Balbus promptus adversus innocentes. Tacit. An. li. 6.  theme or subject matter is, and how a man's own spirit could enlarge and dilate upon it, very readily. But, to my Question now; how wouldest thou esteem such a book, so fraught and stuffed— as aforesaid (for indeed my stomach riseth at the very thought of it) with the failings and fallings, and now the repentings of God's servants (I hope) how wouldest thou esteem such a thing, such a work, for I cannot call it a book; how wouldest thou account of it? or of myself for making such a foul piece of work? I'll answer for thee and against myself first, doubtless if thou mightest have thy will, thou wouldst have me marked with D upon my forehead, that is devil; for though I would urge nothing against my brethren, upon report of Hearesay, or from Letters, those silent interpreters between man and man: yet I might accuse my brethren of those things they have repented of, and God, for aught I know, has pardoned; and then thou wouldst call me a devil, an Accuser of my brethren. And thou wouldst wish my mouth stopped, and never licence given to my Pen any more. So thou wouldst have me dealt withal. 2. And for the book which I could make, it would be sure an abomination in the eyes, ears, hearts of all the best learned all over the land: And to thyself also a very loathing, like thy vomit, or some such loathsome thing. Why then thou canst make judgement of the Anti-Apol. that is such an abomination, and worse, for worse can be, and is M. Ed. his book, which now I had done withal, but that I hope to get honey out of it, a great deal of use before I make an end. And first, I should show the mischiefs; this contrariety to the rule, contradiction in words, strangeness in judgements, alienation in affections, have caused to the Church of God. But all this shall be shown in a Parable, with which I shall closeup my Answer.  
Now, Sir, you can, by this time, tell yourself, why the most cry-up M. Edw: book? 1. Because the most are best pleased to see brethren stand at a distance, or at a bay: or coming near hand, to strive and fight each with other. 2. Because the most love the broad-way, and would walk in it; and are full of hope now, that this contention about the way shall enlarge their way, and make it yet broader; but they will be deceived; for whether this or that way, it is the way of CHRIST, that is contended for (by our choice men) past all question. 3. The most do shut their eyes against the light, and hate the truth of God. Vox populi non est vox Dei. If the most say it, and it be touching the great things of God, I shall doubt, nay I shall make no question of it, That GOD says it not. If my writings any of them, said Melancthon, (and they were all for God and His truths) were pleasing to the most, that should displease me most of all: so as I should tear them, or throw them into the fire. I know how the most relish the things of God well enough, and with what eyes they see: The most have the least diseerning into the things of God, God knows.  A. 
Why but all the learned, and good men too cry up his book.  B. 
For what? surely not for his Invention, neither his topics there, nor his rhetorics; his Compasition indeed is pretty good; his Elocution, or that the Orator calls Action (the All of an Orator) that is all stark nought, in the judgement of all the Learned sure. But let the author have all his dues, and let his book be called a book, because the most say (but they know not what they say) that it is a good one. For any further respect unto it, then to call it a Book, (having seriously considered the general frame, scope and tendency of the said book) I know not how to give it; nay I verily believe, that every good man will mourn over it upon these following considerations.  
1. Because this book is to the heart; it comforteth those, that should not be comforted, the devil and all his servants. (Let not the Reader be offended at this expression, it is very possible for a good man to do and speak that, which may comfort (as he and they can be comforted, the devil and all his servants.) Oh how glad the devil is at the sight of such a book as this, which flieth at the face of those, he pursueth with deadly hatred! He is called Satan an Adversary; A devil too, an accuser of the brethren; If any man now will take the devil his office, accuse the brethren, divulge their faults, oh how the devil rejoiceth at this, how glad his servants are! Be the accusation true, or be it false, that matters not, the brethren are accused, the devil and his servants laugh. An Israelite strives with an Israelite; oh how pleasant a sight is this! It will pluck back and hinder the great-work in hand as once it did, thinks the devil, than he laughs, and hugs this hope; and are not all his servants as merry? surely the devil and his servants are dancing now (for joy) now he sees those struck at, whom he hates heartily; and those doctrines opposed, which are the very destruction of his kingdom. Surely no good man will help to make the devil music; then, sure enough, he will not make such a book, as this, for this is music for the devil. You tell me you mourn over it; I believe you, and that every good man mourneth with you; but he that hath given the offence, much more must he m●urne: God will make him else: Howbeit, because by this deed thou hast given great occasion to the enemies of the LORD to blaspheme 
b 〈◊〉 Sam. 12. 14. ; You know what followeth, it is pat to our purpose and you can make good use of it, and enlarge yourself upon it sweetly. You can put-in a caveat also for your friends, never to let any words pass from the tongue, or scribble from the hand, which may comfort the devil's heart, or the heart of his servants. I will contribute this hither now it is in my mind; I went two years since to a neighbour-Church, where I heard the S. Scripture was expounded, (Than it is read indeed, when the sensa is given) the exposition being almost ended, there came a note to the good Minister M. Cook, that one (whom I need not name) would, with his leave, fill his Pulpit that morning; he had good leave; upto the Pulpit he went, took his Text, stayed by it a while, and allthat while spoke very well to the purpose; Then he fell upon his Service book to justify the forms there; and then after his manner. I mention this for this reason, which is to my purpose: When I went down the middle part of the Church, I observed some adversaries there to the power, but close friends to forms of godliness; And to tell you the truth, I listened as I went by them, to hear what they said; and truly what they said was with full expressions touching the last part of his Sermon, which was quite parted from his text, Heterogenius, clean of another nature: but because it was connarurall, and complying with their sense, oh how it pleased! I concluded at that time, What is pleasing to corrupt nature, cannot be pleasing to God. You must conceive the rest, and so fill up the first consideration, why the godly cannot approve of that book. Approve! God forbid; They must approve things that are excellent, these things will 
Phil. 1. 10.  be judged to be reprobate, upon a second consideration.  
2. Because this book, and the like to this, saddeth the hearts of those, that should not be sadded. O quàm ●ucundum? how pleasant, how aimeable a sight is it to observe brethren live like brethren, in unity. Ecce quam mutuò se diligunt, said Tertullian touching Christians of old; See how they love one the other, what sweet agreement, complying, bearing and forbearing each of other! O this is to the heart of the Righteous: But the contrary, as at this day, saddeth their hearts; see how they biteand devour each other! this saddeth the righteous who should not be sadded. No good man is glad at this. And now you have the reason also why the fewest cry it down; the fewest men are the best men in the world, for they walk in the narrowest path; and what the fewest cry down you will not cry up. And yet you will cry; I understand the reason very well, because you follow Truth and peace: they that so do, must give clear evidence, that so they do, by mourning over all that, which runneth not bias only, but cross and thwart to Truth and Peace, as stand the two Poles North and South.  
Well (Sir) for so it is, or God will make it so; You are not discouraged 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Hom. God lifteth His enemiesup, that He might cast them down the lower: He casteth down His friends, that He might raise them up the higher.  at all this; nor can you faint in your mind. You know whom you have trusted, Him, that never failed His people hitherto, and never will; Him, Who brought light out of darkness at the first, doth so still. Life out of death, doth so still. Glory from the cross, doth so still. Hath wrought the greatest things by the smallest instruments, nay by cross instruments, doth the like still; Did so at York, did He not? He raised His friends there, begirting the City; throweth down their spirits, their strongholds too, and confidences also, gives all these into His adversary's hands; their hopes thither and their hearts desire, and the prey into their chaps; nay they had swallowed it down: Then the Lord arose, it was his time, snatcheth the prey out of the enemies teeth, maketh him vomit-up all his hopes, throweth him on his face, there leaveth him to wallow in his own blood; And away his servants march, but the most cross way that ever was heard of, For God maketh His servants win a City by losing it; They are come to it again, and have taken it, but they counted it lost first. Certainly (Sir) we have not read a stranger matter in our Chronicles. But we shall read the like in Ireland's Chronicle shortly, for we hear of it already; I give but a hint and away, I go onward; And I pray you let us entreat our friends to follow-on, and seek the LORD; to set their hopes on Him; For He is the same still, He changeth not; As He hath wrought, He works still, we see, for he maketh cross wills, cross lines, and cross ways, serve His will, and come direct to His line, and way in a most clear and direct tendency to the Butt and White of his glorious— I cannot tell what to call it, but that it is, what was before time was. Oh Lord! who would not trust Thee with all their cross wills and cross hearts, that are in our world, a world of them! These are in God His hands, where can they be better? Cross and crooked they are, God will turn them right and straight, thence to draw forth (1.) His Glory, whether they will or no. (2.) Yea, and his servants Glory also, (3) And the Glory of their churchway, the way of Christ, His Apostles, and Disciples. I pray you let us look over this again, weigh and ponder all this with all our hearts, and all our souls. 1. Cross wills, and lines, and ways must advance God His Glory; Past all question it is so. In all wherein the enemy doth proudly, God is above him 
b Exod. 18. 12. . The floods have lifted up their waves, and so forth (that is) The enemy threatneth every hour to swallow-up the Righteous. But the LORD on high is mightier than many waters, than the mighty waves of the Sea 
* Psal. 93.  (mighty Adversaries are meant here) And what of them? These only dash against Jacob's Rock, and break themselves, and exalt the Name of Jah, Jacob's God; but they must serve His Providence first, for these mighty floods must serve to bring in floods of Honey and Butter (i. e.) the strongest Consolations to His Church. But I pass over this, how the Lord doth serve himself, and His people by the men of violence, as not so pat 
Psal. 140. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  to our purpose now, I take it this is, for we are upon cross ways, and cross-lines, and these drawn by the processed sons of the Church. Erasmus hath a pretty expression, Many, that go for the best Catholics (Rome's sheep) are but Cacolyck●s, the worst wolves: And 
Multes habet pro Catholic●s Cacolycos; pro Evangelicis Disa●gclos. Era●. Ep. Dominus omnes ref●●get in suam gloriam. V●…t Christ us arcano suo consilio scenas rerum bumanarun, & li. 25. ●p. 20.  those, that go for Evangelists, good Messengers, are but Dysangelists, bad and harsh to God's best Servants, God knoweth. But saith Erasmus, Let GOD alone with them; He will ●ould and frame their wolvishness, and rage, and their— All to his Glory. The Lord Christ raighneth, and turneth about all things by secret ways and counsels, so ordereth and disposeth all the Scenes and Acts of human things; Let the Lord alone with these evil servants; They shall do their Master's good will while they do their own naughty wills, and so workout their Lord's Glory. That is the first point, the Lord's Glory; His servant's Glory also, that is the second.  
2. These cross spirits, lines, and wills, the Lord will use them all as instruments to magnify His servants. How? By afflicting them. A strange way of magnifying! Yes, it is God's way: The direct way he took with Job; He suffers the devil and his servants to lay load upon Job, to press him down even to the dunghill. I know it was very far from Jobs thought then, when sore afflictions were upon him, That God so visiting him, did then so magnify him: yet so it was; nor had he had the honour to be so magnified in the world (as a grave Divine said lately) now as he is, had he not been magnified by afflictions, upon everlasting record in God's word, a man of sorrows there; This was the way the Lord took to magnify his servant Job. The same He takes to magnify all his Servants, by affliction, sometimes from the hand of violences, sometimes from the smitings of the Tongue. Indeed the best servants of the Lord have need of rough means, a thorn in the flesh to pluck them down; To let out their 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  nature, the pride thereof (which is all one:) And to lay them low, so to exalt and magnify them; Its God's way so to work by pricking thorns and grieving Briars. What a good God do His people serve, Not the Olive only and the Vine, those fruitful Trees bear fruits and sweetness unto them; But the Bramble also, the briar and the thorn, all good to them; these yield sweets unto them. In very truth, These can gather grapes of thorns and figs of thistles. By these low and base things, God doth magnify His People even by their Adversaries, that is the second point; The third is.  
3. Cross wills, and lines, and ways must advance and illustrate the Glory of the churchway, the way of Christ and His Ser●…: All the forementioned, cross men, their wills, lines and ways stand-in God's light a little, and obscures His way (I will not call it man's way) but He will remove them with a witness; and then, His light, and the Glory of His way shall shine-out the clearer, and more Glorious, the more it was obscured and eclipsed by the interposition of the earth, the sons there, forementioned. We would all be reformers of the Church (an easy work that, we think, though we never think of reforming ourselves;) and we would all reform in our own way: As we simple ones have a strong fancy, we can save the Church: so are we as strongly conceited, That we can reform the Church too, taking our own way touching that matter: Now blessed be God, He will not let us be our own saviours, for we would destroy ourselves; nor our own Reformers, for then in stead of a Reformation, we should make as horrid a deformation as ever the Archbishops, and Bishops made. Say again. O blessed be His Name! As He will save us by himself: so will He reform us by himself, and in His own way, that He will. He will use His servants, choice instruments in his hand, and make them glorious there: They fear Him, they shall know his secret 
a Psal. ●5. . They will do His will, They shall know of His doctrine 
b John 7. 17. . They ask the way at his mouth; He will show them the way, and His people shall walk in it. And for them, that stand cross to this way, and walk perversely, even they shall help to give glory and lust●e to this way; that is the point. Indeed, I could enlarge upon it; I'll give the sum of it in brief: Now we have divided tongues, and cloven hearts, and our language is confounded, for the same reason, as once it was, for we have abused the unity of one voice 
c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, &c. Chrysost. : But God will use all this to bring His people to a unity again, of one love, one faith, one way, one heart, one judgement; and then, they will be all of one lip, Amen. Let God alone; He will workout His glorious will by these cross wills. God will make a method of all these cross ways; By all these crossings and thwartings this way, and that way: The old way, the way of Christ, and his Apostles shall be beaten-out, and cleared to the eyes, and ears, and hearts of all his people. Amen.  
And now having taken some honey out of the strong: I proceed, and according to my proposed Method, I come to the Resolves, and first touching the Author.  A. 
It is resolved, that the Independents, as we call them, never met with such an Antagonist before.  B. 
Well, be it so, though it be but a conceit, and their Resolve, who, perhaps, are resolved too, That the highest star is not greater than the Moon; nay, does not exceed in quantity, or quality, their great candle on their table. Let him alone in his conceit, if it be his, and his friends in theirs. The servants of the Lord will follow peace with all men, but not seek peace with him, because he is Angry 
* Ab iratis 〈◊〉 perspicuè pax petitur augetur ●odium. C●●. de Juvent. : yet will they not count him an Adversary, but call him a brother, and they will thank God for him: for God will work out His Glory by him, and their Glory also, as was said before. A man that would understand all his faults must have a true friend, or a true enemy, one or both; It was the saying of the Ancients. These Servants thank their Lord, they have both, True friends and true enemies; But against all expectation, the enemy doth the most good; he puts most honour upon them, he helps to magnify them; We, their friends, magnify them too, but in a wrong way; We may magnify them so that they may magnify themselves more than their office▪ The enemy magnifies them so, That, God may magnify them also, and they their office: A wide difference, but this also was hinted before.  
Secondly, It is resolved touching the book that it cannot be answered; that none can answer it but the Apologists, one or more, that is strongly conceited: but they will not; first out of policy.  A. 
There are faults amongst them, personal faults, not a few; The book declares some, the Rejoinder more, and the menaced Letters will show forth all, and more. There are also faults in their way of government all along, and strange slips in their Apol. Nar. For which, if they be wise, they will make no apology.  B. 
I know they are wise, what they will do, I know not so certainly. I do know their power more than sufficient for that work, I know also what expectation there is to gain their wills to make Replication; And I know how often their Adversary (Brother I would rather say) calleth them unto it, who hath Reply, Reply as often repeated as Homer hath {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. They will reply never the sooner for that, but for the zeal of their God, Glory of His Name, Honour of their profession, they will make answer I think; And truly I thought I had the very Idea of the Answer in my head, but let it vanish like a fancy; how can my shallowness▪ comprehend what Answer such men will make? ●e do● what I am able to do. Weaken the Reasons, or show them to be no reasons against the Reply, but all for it; And first in general, I say that politic reasons are of no account with them, who are all they are for God, and all to advance His Glory. In this case, they cannot consult with flesh and blood. The glory of God, and honour of their profession requires the casting away all politic respects, when the glory of God comes to be respected; serious thoughts thereof unties the ligaments of this selvish-frame, takes a man to pieces; dilates him out of himself, and, by decrees, resolves him into Heaven; he hath no politics now but what become a Citizen of Heaven.  A. 
But the best way is to let things alone as they are that they spread no farther.  B. 
Spread farther: Their Brother has spread the nakedness of his brethren so far, that charity's mantle, though stretched forth as it should be, like the Heaven 
* {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Chrysost, 〈◊〉 Act. Ap. cap. 21. Hom. 〈◊〉. co. , is scarce able to cover it. But as they cannot doubt, so they cannot fear the spreading of it.  A. 
The Apolog. began the quarrel, now let them sit down quietly and take what comes of it.  B. 
The beginning of strife is like the opening of waters. But who began? he on whose sid● are hard words, angers first weapons 
a Salv. Funestam Religionis discordiam alibi prive cepisse hic prive desiisse. ●rat. Epolon. ; him who smites with the tongue. I will not crave judgement in so clear a case. I'll wish, though it be too late, as I have heard some did lately; That the said discord about Religion and that way of worship had begun in some other Country before, and ended here first. So in the general; Now to the particular Reasons; their personal faults first.  A. 
They have many;  B. 
Yes, who hath not? And where is the man that hath the fewest? But who hath told me and you of their faults? Hearsay; and he hath told a great many lies: Then let me advise thee as I would my own soul; Take up nothing upon his trust, especially against a brother.  A. 
Their own Letters are on the file against them.  B. 
Not their own Letters sure; I am persuaded not one of the five ever vouchsafed a Letter to him. But if so, I know what I could say; And indeed I can hardly spare him there, for he hath not spared the dead, John the beloved Disciple, now in the bosom of his Master; he hath dealt worse with that Saint, than the devil would be dealt withal, why hast thou disquieted me to bring me up 
a Sam. ●8. 15. He that has read the Book, knows the meaning o● that. ; If he hath any other Letters, they are some disciples Letters, and if they prove treacherous, none so bad as they; As we dare not believe hearsay; so we must not believe false Disciples.  A. 
But they cannot deny their faults, I mean their personal failings in point of practice.  B. 
Cannot! This implies no more an impotency or weakness in man, than it doth in God, Who cannot deny himself God be blessed, that His servants cannot do that, whereby to dishonour God, though they might thereby maintain their own honour and reputation in the world. I have concluded then; they will not deny their faults; if the Adversary can make proof of these things, he urgeth against his brethren (I am persuaded in my soul, he cannot, but if he can) than they can give glory to God, and confess their sin, and take shame unto themselves. Si quid indignum Erasmo, as Erasmus said 
Si in Scripto quidquid indignum Erasmo ostenderis, ostensum protinus jugulabitar. Sed si quid haeretic●●Ep. l. 25.  of himself; I will undertake for them, as he promises for himself, do but show it them, what they have done unbeseeming their profession, and they will pierce it through, and their hearts will sorrow for it. But if any heresy then, show them that, and no sooner shown, but they will serve it, as Moses did the Egyptian, kill it presently, and take shame to themselves for it, What? Maintain a sinful practice, while yet they maintain a churchway, and heretical doctrine in that way! God forbid: I demand then, can their adversary say he would (in a churchway privately first) have told them of their faults in practice, but they would not hear of them: And shown them, by a light from Heaven, their mistakes in point of church-government, but they would not see them? Let this be spoken-out, and let not their faults be spared; have any faults in their practice been spied out? I am confident they are as willing to hear it, as their friend hath been to proclaim it: and as willing to cast shame upon themselves, as he hath been to cast it upon them: And for their way of government; They may not walk therein every man with a right foot; These churchmen may do some things as men, and unbecoming a Church-fellowship; But this they can say, that, touching the essentials constituting a Church (for we do not pry into the scatterings of any one man, or more, or all there) in these, if they are deceived, the sacred Scripture hath deceived them: so they can say, because in the integrity of their hearts, they have opened their mouths wide to their God, and reached forth their hands to him, that he would take them by the hand, lead them in the way, and keep them to it, up close to the Rule; thus they can say in the integrity of their souls: And that they have sought knowledge; sought her as silver, and searched for her as for hidden treasures: And that they have done in their search and scrutiny, as they that dig for gold, they cast away much earth: so they have, upon due trial 
●●●m. Alex. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} N●… ho mini est hominem vincere: ●ed bonum est ●●mini ut cum veri●as vincat vole●●em, quid, &c. Aug. 〈◊〉 ●asc. Ep. 171.  of examination, thrown away what ever, that was, not agreeable to the rule of the Word, and so they went on their way rejoicing. Now if any man can show them from the same Word, a more excellent way let it be examined without passion, and they will embrace it. They do not contend for victory, but for truth; It is not good for a man to conquer a man: but it is good for a man, that the Truth may conquer him with his good will, for conquer it will.  
Lastly, For the Apol. Nar. as the Apple of contention amongst us. True it is, that two of our brethren have put it into a strange pickle, and would put the same take upon every man's palate, that he might relish it as they do. I cannot well tell how far circumstances, qui●, quid, cui, quando, quare, ubi, may vary and alter the taste: And yet I will not give away my judgement in my tasting things of that nature: And must profess still, That, though it be so and so aspersed, yet it relisheth as sweetly with me, as any human invention ever did except our last Covenant. truly I do think it like Manna in this one thing, which, some say God fitted to every man's taste, and yet some did strangely dis●●lish it.  A. 
Who can relish this I pray you? They call themselves exiles.  B. 
Call themselves so! They were so indeed and in truth: Reader I cannot say a little to this, and, indeed, it is not so fully to my scope: yet this i'll say: As sure as by the patience of a good God, I breath in His air: so sure I could clear this even to M. Edw. himself; that these his brethren justly call themselves exiles.  A. 
Voluntary and willing, if not wilful exiles he says.  B. 
He saith what he pleaseth, and so he hath a contradiction in terminis. No man, that may live in his country, and enjoy quietly all the sweets there, with gospel liberties (take that with you,) will leave his country willingly sure. No, these brethren were forced-out: their persons forced, their consciences forced, &c. but i'll say no more.  A. 
They make an Apol. for themselves, and therein a motion to the High Court: and is that well relished think you.  B. 
Yes truly, I think very well relished, That they should take liberty to make a motion, and speak for themselves: It is no more than what is permitted to Church-robbers, traitors, yea and Sorcerers too; All these, says one, are permitted to make a motion, and 
Sacrilegis & proditoribus vene ficis. Lact. Lib. 5. cap. 1.  speak for themselves. Are they so? Then give the same liberty to the faithful servants of the Lord, to make a motion, that they may be permitted to serve their God after the way, which I and you, simple ones, may call heresy: But they are persuaded, that in that very way, they worship the God of their fathers, believing all things, which were written in the Law and in the Prophets.  A. 
If it be so reasonable a motion, why is it not granted?  B. 
I profess unto you I cannot tell, but I can tell, that you and I must show more manners, than to ask more questions touching this matter. It is a reasonable motion, so we are concluded: It is committed to the highest Judicature in the kingdom, there we leave it, and so an end.  A. 
Not yet; you must remember there is one reason more out of their politics, why they will forbear to make answer; Because it will but widen the difference, and lay-open their churchway to more open scandal.  B. 
I humbly conceive none of all this can be, but the contrary. It will closeup and heal the difference: And clear their way to all unprejudiced beholders, or give them clear knowledge that those brethren are (a little) out of the way: And this answers their supposed politics, why in policy, they will not make reply.  A. 
2. It is resolved by some, They cannot make reply through weakness.  B. 
But I can never believe that; I hold it as feosible a thing, as any thing that has been done this many years: and a work also of quick dispatch: for I suppose, 1. That all personal things shall be cast away; Wherein they have failed in point of practice they will thank him for telling them, all that; and be careful with all their care to correct it. Moreover they have a good God, to go unto, the Father of mercies: And for the people of God, the Church she is the mother of mercies. I remember Luther's words here, in the very like ease: I have much ignorance in me, about matters of God, and have carried things negligently sometime, but my ignorance the Church will bear with, and my faults she will pardon, for she is the Queen of mercy; 
Ignorantiam meam, &c. See child's Portion p. 38.  and nothing else but, &c. These personal matters therefore touching these brethren, shall not blot paper, these shall be transacted in the closet, betwixt God and their souls.  
2. What things may be unjustly urged against them, (which sure are very many) they can hear with silence, and bear with patience, so be, the glory of God and honour of their profession be not concerned therein.  
As surely all this is concerned, when things which the Apo● knew not are taken-up upon trust, and urged against them, and yet they should make no reply whereby to reprove him to his face.  
3. And for their reproaches, as Melanct. said in the very same case, Their Lord Christ will give them strength to bear for him 
* Valeat E●ci●●, & tradu●at nos, & triumphos agat de parvu●●s; ad id genus calu●…arum satis animi praestabit Christus, &c. , Who bore away the curse from them; they can suffer for Christ, and go away rejoicing: More than all this can I bear for Christ, said he, smitten with the tongue in the same manner: None of all this neither shall blot paper, no, It is spread, as the King's Letter before the LORD; He will answer it by himself.  
4. Touching M. Edw. his walkings in and out; his scatterings here and there, not a word of that; let him and his friends lay open their own nakedness, they will not: And so now the Answer is in every ma●s judgement, cut short, by twenty sheets: Now for the work, and body of the Answer, I can say nothing to that; only I am persuaded in my heart, that the Spirit of the Lord is with them, the secret of the Lord is revealed unto them, because they ask it, as the most comprehensive blessing 
* Mat. 7. 11. Luk. 11. 13. : They obey from the heart, and so they fear Him, and do His will: surely they shall know of the doctrine 
a Joh. 7. : for they can profess that they hated man's inventions, all along in his will-worship: and that they never leaned to their own wisdom; they abominated that, in their search and enquiry after Truth; they followed the most unerring pattern, and when any spark of light was communicated to them, they desired no more but to see the clearness of Heaven come along with it, and then they followed on to seek the Lord: And knowing the terror of the Lord, they would persuade with us, simple ones, in this, That we would fear to kindle a fire of our own; to compass ourselves with sparks: for this is the judgement of the Lord in that matter: walk in the light of that fire, and sparks which ye have kindled. This shall ye have of My hand, ye shall 
Isa 50. 11.  lie down in sorrow.  
Thus, Sir, I have for the satisfaction of the simple Reader (it is great reason he should be satisfied) removed the politic reasons, which were resolved upon would withhold a Reply to the Anti-Apol. and cleared in passage, how able workmen we have for the work, how easy the work is, and how quickly framed and raised upon the Advantage ground of Truth: Whether these servants of the Lord will apply themselves, or their Answer to M. Ed. that I cannot tell, I think not. They cannot sure think him worthy of an Answer, who has done so unworthily. But the people and Church of God, they are worthy. And now, what will this man do with his rejoinder and Letters? Rejoin 〈◊〉 what will be rejoin to this, Thou shalt not raise a false report 
h Exod. 23. 1 ? Or to this, Consider of it, take advice, and speak 
i Judg 19 〈◊〉 ? Doubtless the man will put his rejoinder and Letters both to some private shame or open penance.  
Now, Sir, I have done with the Resolves, and will not question how I have resolved you; but resolved I am not to withdraw my hand here: Let it be my fault, hardly persuaded to put my pen to paper; as hardly drawn to take it off: But let it be my excuse to, That I am very desirous upon your intimation, to give Resolution to those that desire it, touching these grave Questions:  
Q. 1. What a churchway is? Or, What it is to walk in a Church-fellowship?  
Q. 2. Who they are, that may, in the judgement of charity, be thought walkers in that way?  
Q. 3. Who they are, whom we may judge, and without breach of charity, to be clean out of the way?  
Q. 4. Their Qualifications, what they must be, to whom the Lord will show the beauty of His way? When this is done, I shall tell you a short Parable, make a short use of it, for the keeling of our spirits, and uniting of our hands in mutual fellowship, and our hearts unto God, and then I have done indeed. To the first (for I hasten) What is a churchway, or to walk in a Church-fellowship? that is the question to be resolved; and not whether Independency or presbytery be the way of Church-Government; nor what the Ministers must be, or how to be ordained. Ah Lord! I might run myself into a maze here quickly; nor what Elders, and Deacons; nor how they must be qualified. None of all this, this is the bare question, Q. 1. What is a Church way? or, what is it to walk in a Church-fellowship?  
A. I humbly conceive it is this, To stand charged to watch-over each other in their way; To give an account of their way; To bear each others' burden; To supply each others wants; To partake of each others graces; To do all things as becometh a Communion of Saints, always doing or receiving good. This is the Resolution in short to the first query. The  
Q. 2. Whom, may we conceive to be walkers in this way?  
A. I humbly conceive, Those, who have most diligently asked after this way, most frequently, and fervently prayed, Lead us, Lord, and hold us in this way; And, if Leaders (unto others) than they prayed in prayer for grace to lead unto Christ, and to command for Him, Who is given a Leader and Commander to His people; Grace to labour in his Word and Doctrine; accounting those spirits best 
〈◊〉. ●5. 4.  spent, which are spent in that service; wisdom to understand this soul-craft, how to win souls; and to lay out, and stake themselves, all they have and are to those inestimable commodities; They, who could never comply with cross men, in as cross a way, no never; rather let liberty go, sweet country farewell, and friends adieu, now we must shake hands, for we cannot reach them forth in fellowship with abominable men, and to their services. They, who kept their garments, and their Lord's Word even where Satan had his throne: These are walkers in the way: People also, who are not pretenders to it, but burning and shining lights in it, examples before others, so to win those, that are without, unto it. These are walkers in the way; whether Independents or Presbyterians, we do not regard names, these are walkers, and with a right foot. And here I cannot exclude any by including these five, I might say fifteen, the more persecuted with the tongue the more precise walkers in the way: so I have resolved the second Question. The  
Q. 3. Who they are, whom we may judge, without breach of charity, to be quite out of the way?  
A. It is not my conceit, it is my knowledge: (1.) They are out of the way, who are not in it, within their own house, I mean, quite out. They that cannot guide their own house, cannot guide the Church 〈◊〉 a Church way, that is a resolved Case 
* 1 Tim. 3. 5. . (2.) And they, who are opposites to this way; out of the way sure all these: for they are enemies to the way. (3.) And they, who complying with cross-men to God's way, did those services, served those idols, read those books, published those decrees, did this; though the greatest abomination; neglected that, though the great charge of souls; gave forth their hands to that, the establishing of evil: And to that, the throwing-out of good: All these things, one whereof, had been enough, but all together hath now kindled the fury and anger of the Lord in our Cities, 
Jer.  and streets, and they are wasted and desolate as at this day. These mischiefs these have done to their country, and land of habitation, by their compliance with abominable men, in all these or some of these things before mentioned. And have these men been humbled for all this? This must be more inquired into, what Ministers have done, who are Commanders and Leaders unto others; have they been humbled for all this? If they have not, not taken shame to themselves for all this, than the word of the Lord speaks to them (cuttingly) sharply, That the pattern of His House shall not be 
Tit. 〈◊〉. 13. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  shown unto them, for so saith the Lord. Let the Wise, and the Disputers, and the Scribe harken to the good Word of the Lord upon the Resolution of the fourth question, which is,  
Q. 4. What their Qualification; what manner of persons they must be, To whom the Lord will show His way or Pattern of His House?  
A. I humbly conceive, and that it is undeniable, That they must be men, that fear God above many. There are many secrets in this way of Church-Government, and some Mazes there; This for one, which we call Ordination: A man can never find his way out of it by the ●lew of his own reason. Other Mazes there are, and secrets, Aenigma●s and hard Questions: Mysteries also, but this is the comfort: God will lead by the hand, open his secrets 
* Psal. 25●…  unto all them that fear Him, and from the heart obey 〈◊〉, as before pointed at, for He gives His Spirit to all such. 2. They must be humble men, such as lie low, as the valleys, men ashamed as Ezra and Nehemiah were, astonished when they confessed over their own sins, and sins of their Fathers. To say all over again, They must be ashamed of all that they have done; especially in God's House, and about His service there. If they have gone beyond Melancthon his rule, bearing with those 
Ne deserat●● Ecclesia propt●● servitutem, qu● sine impietate sustineri possi. lib. 1. ep. 107.  things, which could not be borne without impiety, they must be ashamed of all that; if they have complied with the Bishops, and their services, first, and second, They must be ashamed of all that; if they have answered their unlawful commands, for the establishing of evil, and throwing down of Good, for the strengthening the hand of the violent men, and weakening of the Godly, yea the murdering of a Righteous people; if so, they must be ashamed for all this; if they have ducked and cringed when time was, so serving the time, they must take shame for all this, and all that they have done against the laws, and Ordinances of the House of their God, before that the Lord will show them the Pattern and laws of His House. Till this shame be taken by them, as publicly in God's House, as they were a shame unto the House, God will not be inquired of them concerning His way of worship there. Their disputing about a Church way shall not profit them that live not in an Holy way. They that do my will shall know my Doctrine 
d Joh. 7. 17. : They may eagerly pursue that way and ask after it; they shall not find it, for they are not in a capacity of finding. They may sit long, and do little, They may ask, knock, seek, and find nothing, but their own findings, never find the Lord or his way, till they go forth of their own way weeping and lamenting after the Lord, and over their sins, whereby they have gone astray from Him, when Israel went astray after their idols: Till 
Ezek. 44.  this they do, nothing they can do for God's House, in expectation of acceptance, so the Lord hath said, nothing shall be done, till this be done, till they have taken shame to themselves for all that they have done, or suffered to be done, when they might have hindered it: And then take shame for all this before Israel and before the Sun (for so open their revolt and going astray was.) I know they, who set their hearts to seek a churchway, who desire with desire to have shown unto them the whole house of GOD, the fashion thereof, and the goingss-out thereof, and the commingss-in thereof, and all the farms, Ordinances and laws thereof; They that expect such a Revelation, set their hearts to what the Lord God hath said; He will never show them the Pattern of His House, who have done against the Ordinances, laws and Statutes of His House; yet have not been ashamed. But are they ashamed for all the disservices and dishonours they have done to God's House? Then it follows, Son of man show the House to the house of Israel. They have cast shame upon their own faces, for all their 
So they may find more favour than did the Priests of old.  abominations there; They shall see with open face the whole House of God open before them (i. e.) This is the Law of the House, these the goingss-out, and commingss-in, and these the forms, Ordinances, and laws thereof; all shall be shown to these humble people; they shall look upon all with open face, whereas before they had so done, humbling themselves and bearing their iniquity, they might sit as men hood winked: The Scripture pressing upon them all this, is as clear as any in the whole book of God. I leave it in their 
* Ezek. 43.  bosoms.  
Now they have heard what God hath said to them; they may consider what they have said to us, That we must be humbled for the idolatries and bloodshed in our first Queen Mary's days. And all the Reason in the sacred word for this, That we should be called forth to weeping and mourning now: for doubtless the Lord is visiting now the sins committed an hundred years agone; And yet we do not answer their call; We do not comeforth with our hands upon our loins: Why? Surely because we do not see them (our Ministers some of them) laying one hand upon their mouths, and the other upon their loins, breaking their own hearts before us, so testifying their exceeding sorrow for all that they have done in God's House, To turn us away from the right-serving the Lord there. We profess in the ears of God, Angels and men, we never accounted a Table an Altar, nor did we bend there till we saw our pastor (in name) bow and cringe there first. Nor did we idolise the sacred Name, till we saw him put off his cap. Nor could we think it so much as a civil or decent manner, To riot and dance upon the Lord's day, till our Rev. Minister, (so he would be esteemed, though he did reverence neither God nor man in a true manner) told us, That it was the day, which the heathen, in honour to their god, dedicated to the Sun, and therefore we might, by the same reason, sanctify the same day with a Taber, and a Pipe, or after a more heathenish manner: Ah Lord! surely we could not have believed this, had not our Minister preached even so unto us, and showed us Statute-law for it: Ah Lord! should not they be ashamed for their Doings? so miserably seducing a poor dark people as we are? We humbly conceive, That, though we are in a great transgression, yet not the first or the chiefest therein: Therefore we expect that our Ministers, who went away far from God when Israel we●t astray, which went astray away from Him after 
Ezek. 44. 10.  their own gods, should bear their shame first, and their iniquity before all the people. And, oh that the Masters of our Assemblies, the chief there, would press-on this great work of Humiliation, and be Examples unto others in this matter, as Ezra and Nehemiah are Examples unto them; even these could spy-out that, whereof they were ashamed; and site ●s●onied before their God. Surely they that in seeking seek after Gods-way of Government in His Church (for what hath the Church to do with mans-way) these go forth weeping over their own ways. They that look to be a Crown of Glory in the hand of the Lord, and a royal Diadem in the hand of their God, these must be an humble people first; They must lye-●●● before their God, bearing their shame for all they have done against Him. The 〈…〉, They that are indeed lovers of the Truth, and seekers after Peace, do know assuredly, That they cannot have what they so dearly love; nor find what they so earnestly seek, till there be a bitter lamentation taken up for all that hath been done, even by the Children of the kingdom against God's kingdom, and Royalties thereof, His Truth and Peace. Surely this is the way; In the fear of God, so to do, than matters would slide on, The secret of GOD would be with you, Truth would be revealed, Peace would be given, for it is the church's portion. Their Lord Christ hath bequeathed it to His people.  
But how do His people thrust it from them? how do they divide themselves one from another; and set themselves one against another; and press one upon another, as if they would devour one another? so doing as much, and working more effectually their own ruin, than the Adversary does, or can do? Surely we should be ashamed for all this; And for these divisions, strong prayers should be put-up, That we may not throw down ourselves with our own hands; Nor thrust that further off, which we seem willing to put forward with all our hands.  
O! if ever, now sure it is a pleasant thing for brethren to dwell together in unity! Ecce quam se m●… diligunt! never did you see a more pleasant prospect, than when you see Christians bearing-up themselves like vine branches which bear-up one another, all cleaving fast to that, which beareth-up them! Now that the enemy rages, let not friends rage against themselves; The Adversaries are jointed, shall we be disjointed? plaited together like thorns they, shall we touch one another like nettles? The enemy is resolved upon the question with one consent; Come let us put out the light of Israel. Be we resolved, that we will join heads, and hands, and hearts to magnify God, and our office, so to exalt the light of Israel. The enemy says now a confederacy. We must not say a confederacy, as if we were confederate, to cast shame and reproach each upon other. The enemies are confederate against us; It teacheth us how we should be close with our God, and with ourselves, shut up together as with a close seal, That all may be said of us, as it 
Job 41. 15, 16, 17.  follows in that place, and is spoken of the Leviathans seals.  
To persuade to all this, I will tell the Parable where with Bessarius would persuade all Christian Princes, to hold together and join all their forces against their sworn enemy (who was single with him, plural with us, The Turk and the Pope) The Parable is this, The Wolves and the dogs were marching on-ward one against the other, purposing to join forces next morning. The wolves, that they might the better count their own cost, and know the strength of their Adversaries, send forth a master-wolf as their Scout (by which name I will call him.) The Scout returns, tells his general with his captain, and fellow soldiers, That indeed, the Dogs, their enemies, exceeded them in number, many more. But, says the Scout, no cause of discouragement at all, for an observation I made touching our Adversaries, which is this; The dogs are not one like another, a few Ma●●ives there be, but the most are little Curies; which will make a noise, and bark at the Moon, and be 〈◊〉 at their shadow. but that which comforted me most of all, and may put courage into you, was, I observed them matching along, as if they were more offended with themselves, than with us; not keeping their ranks neither, but grinning, and sharling, and biting, sometimes tearing each other, as if, they would save us a labour. Masters, said the scout, march-on resolutely, confidently; our enemies are their own en●mies, enemies to themselves and their own peace; they bite and devour each other, we shall devour them sure; they shall be bread and meat for us. This is as soon understood as read, I need not expound the parable; nor doth Melancthon, from whom I took it: he gives a very short exhortation upon it, but of infinite use, therefore I will enlarge it. Brethren, says he, I beseech you by the mercies of Christ, show mercy one to another. By the kindness of Christ, be ye kind; by the bowels of Christ, show that you have bowels; by all Scripture obligations, and bands of the brotherhood, live like brethren; be of one mind, and then ye shall know the mind of Christ. Be of one judgement in the things of God, and ye shall escape the judgement of the world. This is as possible sure, as it is Christian-like. Two men, that had the devil in them, lived in one place, and did agree, because they had the same spirit in them both. Cannot you do so that look to live in one Heaven? and do profess, that Christ lives in you, now you are upon the earth by His Spirit: Surely if you have the Spirit of Christ you can live together on the same earth, keeping the unity of the Spirit in the bond of peace, Amen. And yet I have not done; We will take the Apostles admonition too, If there be any consolation, 
Phil. 2. 8.  &c. for we should proceed in the Chapter, where we shall find the strongest bonds to bind us to the peace, and good behaviour. But if we are such children of Belial, we will cast away such cords; yet they that l●ve Truth heartily, and seek Peace earnestly, may be grieved (as Sir you are) and offended, but not discouraged it all that; for consider first; Truth is the strongest thing upon earth, we all say, and as its strength is, so it shall prevail (we all know) and get the victory at the last, which shall be the more glorious, the more it is opposed. They that see their faces against their brethren like flint; and their words as hard as steel, shall strike forth some sparks of Truth by this contention, whereby to give more lustre of clearness thereunto: Truth will be a gainer by all a● last.  A. 
I but, while Truth is pursued, ●eace is lost.  B. 
Yes, and that may be by our own fault; and it is but the Peace of the world neither, and what wise man setteth his heart upon that. The Peace of God is perfected (that is the second consideration) by all this in the mouths and hearts of His children. Let them look to the keeping of Truth, it is not possible they should lose Peace or themselves: Because thou hast kept the word of My patience; 
Rev. 3. 10.  (that is, the word of Truth, not kept but by those in whom patience hath a perfect work,) I will also keep thee: See there! If we keep; God will keep; we His word, and He us from the hour of temptation, which is now come upon all the world to try the inhabitants there. A sweet promise! I will conclude with the words of Luther upon the like subject, persuading the people by setting up a faithful ministry, to advance Truth The Sea (of Rome) of our trouble riseth high saith he, The floods lift up their voice, (that is) our adversaries are mighty. What are their wills and endeavours now? They will take▪ Truth from the earth: [Eye● when you see such stirs, and tumults, the cause of God is in hand, His Truth maintained, hence all our trouble; never any thing but Truth was so opposed.] But (saith Luther) bear-up against wind, and tide, storms and tempests, and fear not your standing; we may be as fearless as our Rock is; and our Rock fears 
Pe●ra nostra non pallet ad tonitrua, & ●ulgura non ●etuit, &c. Caelum ruat fiat voluntas tua. Luth. 2. vol. p. ●74. Nec 〈◊〉 hoc, nec mirum, saint Princeps m●n●… d●…viet. Quid aliud saceret. Psal. 2.  not the rage of men, nor roar of the Devils; they roar now, and their servants are mad, upon their Idols, and with rage. It is neither strange nor wonderful; the contrary had been so; If the Prince, and Princes of the world, did neither roar, nor rage, now, now that they see their kingdom is in danger, that had been a wonder indeed, a marvel in Heaven, What would you have them do? What, but like themselves, roar and rage, and make tumults? But he not dismayed at all this, but encouraged rather. Read Christians, (ye that are Christians indeed) read and observe what ye read, That God laughs now▪ and shall His servants cry now? No, God forbids it; they must be merry now, and being merry, they must sing high, the 46. psalm, and at every full point, a Selah. God is our refuge and strength, Selah: A very present help in trouble. Selah. Therefore will not we fear, though the earth be removed: and though the mountains be carried into the midst of the sea. Though the waters thereof roar, and be troubled, though the mountains shake with the swelling thereof. Selah. There is a river, (whose floods are butter and honey, strong consolations) the streams whereof shall make glad the City of God▪ Selah. The floods are listed up, the floods have lifted up their voice (when ye have these repetitions, you have a great observation before 
psal. 93.  your eye) The floods lift-up their waves; Be not afraid (at all this) remember the LORD, Who is GREAT. The LORD on high is mightier than the noise of many waters: the mighty waves of the sea (that is) He is a Rock. This Rock answers 
Neh. 4. 16.  all Objections; The Rock of Ages 
b Isa. 26. 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in Him is everlasting strength: A ground sure and stable, whereon to build everlasting confidence. Let us do our duty▪ fall close to our work, keep close to our Rock, strong in Him, through the power of His might. Amen. 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}   
Thus, Sir, I have given Answer to your Letter, with strong desire and endeavour all along, to render it suitable to the good word of God; to the rule and method of Charity there; to the example and practice of God's best servants there and everywhere; and best agreeing with the sweetness of your spirit, wholly spent in the pursuance of Truth and Peace: Now the God of Truth and Peace, lead us into all Truth; give us peace by all means.  
Amen.  
Sir, I am Your most affectionate Friend, and, indeed, obliged servant, for your faithful labour and unwearied pains in the work and service of the gospel. HEZEKIAH WOODWARD. From my house in Aldermanburic 12. Aug. 1644.   

To the Reader.  
NOw thou mayest read the Books thou hast, haply, heard much spoken against; and mayest now give thy judgement thereupon: If before thou hadst so done, thou mightest now judge thyself for being too hasty in so doing. The book had gone abroad a fortnight sooner, had I not desired heartily, and accordingly prepared to affix unto it some after-lines, the issue and result of after-thoughts. But these were not thought seasonable; not now to t●● art and cross 〈…〉 other, setting judgement against judgement, and standing single to many, and those Divines at Zion (which yet my conscience tells 〈◊〉, I could do, and yet maintain the peace of Zion, and the bands of the brotherhood whole and entire:) But the contrary war feared: and, thereupon, judiciously (I speaks from my heart) concluded, with strong reference to our Lord's practise in a different case, lest we should offend them, who would 
Mat. 17. 〈◊〉.  not be offended. That the after-lines must perish as an untimely birth; or lie at the place of the breaking-forth of such children, the conceptions and issue of our thoughts, formed and made legible to the world: so a bar was put-in against them. Be it so, and best content I am, it should bb so, rather than any the least and just offence should be given to them, who indeed should not be offended.  
Only this I would take leave to say, The searcher of all hearts knows; That, what by His assistance I have done in the former, or the after-work, I have done all, not to please or displease any man: And therefore, if men had been displeased, (that was the fear) they are but men; As I cannot be careless of it; so I cannot be careful about it, for my testimony is within, and my witness above, That, All I did was done to please God: In strong references to His glory; The beating-out the way of Christ; The making His Government (upon His shoulders) glorious before our eyes; The composing these sa●d differences amongst us, in special th●se, th●n have been occasioned by Mr Edward's his Books; The rendering him more graceful to his people; his gifts and graces also more useful to the Church in aftertime: And that, if the Brethren have walked as men; or, as it is suggested, then that they should be humbled for so walking, give glory to God, take diligent care, to make their watch the stronger, that they do so no more: And that they stand no longer at a distance (as it is conceived they due) with those, who love them next to their own souls; But rather to communicate to us, whose debtors also they are, their Scripture light, whereby we may more clearly discern into their so questioned way of church-government, That so, the Truths there being cleared; The errors there beaten-out, the one may be embraced, th' other rejected: As all these things before spoken, were the very bent and true intention of my soul, so help me God, Amen.  
I will close with the Apostles words, because I would leave them fixed upon our hearts; Stand ye fast in one spirit, with one mind, striving together for the faith of the gospel. And in nothing terrified by your adversaries 
a Phil. 1. 27, 28. . No; though they are high now, yet be not terrified, God is still above them; and we are not so low, but an Almighty hand can raise us up again: And if we are at the lowest now, then now be not terrified, encouraged rather now; for now will the hand of the Lord be stretched-out to work a glorious deliverance, even now, now, now; so often repeated in one verse, to assure us, That God is then nearest to His people, when they are at the lowest ebb of misery: and farthest off from His adversaries, when they are at the highest pinnacle of their seeming prosperity. Now I will up saith the LORD: A gracious promise! we must look unto it, and 〈◊〉 upon it; The word is never more comfortable, then now, now that the works and providences of God stand cross thereunto; and God's hand is rough and heavy upon the loins of his servants: Then the voice is sweetest, when the hand is heaviest 
b When the Church is up, and the Adversaries are down, then seize has matter to feed upon: But when, as now, the Adversaries (seem) to be high, and the Church low, then there is abundant matter, ●i●h ●…ses for Faith to feed on.   
A. Yea but now is the adversary's day for mirth and laughter; they are gladded to the heart now, in the day of their King; we can see them drunk with joy and with wine too 
* This is the manner of the Malignants rejoy●ing on the 〈◊〉 of their King, To take their fill of the creature, so as to 〈◊〉 the reason to a drunkenness in the day time; As five roarers were found to be the last Lord's day (Sept. 9) and paid for their drunkenness what the Law commanded them and their Hostis: And one kissed the stocks to teach him more , and then reaching forth their hands with scorners, Hos. 〈◊〉. 5.  
B. Let them laugh, it is their day, they think; and they know not, That their day is coming. Give them leave to be merry, but not to be drunk; it is the hour of their joy, and but for an hour. He that laughs anon, laughs too, says the Proverb. But we must laugh 
manners, and render him more sober man.  now, and be heartily merry, after a godly sort now; for, now we see their day is coming 
a Psal. 37. 13. . coming! It is come, if the Adversaries of the Lord be at the heightest, and His servants at the lowest: Now we must be glad, because now will I arise saith the Lord; when? At this present time; therefore be nothing terrified, encouraged rather when the enemy is raised high, even to the zenith of his exaltation, then be encouraged, for harken and hear; Now will I arise, saith the Lord; Now will I be exalted; now will I lift-up my 
Isa. 33. 10.  sélfe; now, now, now; now expect, That the Lord will come-in to magnify himself before Israel, and before the Sun. And then the Adversary falls, then, then, then; as that Adversary Senacharib did, by the sword of the Lord; In whose hands I cannot tell, but by the sword of the Lord he shall fall; and the lower his fall shall be, the higher his exaltation was, Amen. Therefore stand fast in one spirit, striving together for the Faith of the gospel; and be nothing terrified by the Adversaries; but by all these providences be mightily encouraged rather in the work and service of the Lord, through the Might and Power of the Lord, Who hath made-forth to His servants a sure word of promise, That He will give them an expected End.  
Imprimatur, JOSEPH CARYL.