THE SPIRIT OF PRELACY, YET WORKING. OR, TRUTH from under a CLOUD, IN A RELATION, of that Great, and Public Contestation had in Gloucester, July, 1644. Written then, and now published, as it were of necessity. TOGETHER, With a POSTSCRIPT, containing some general and particular Observations, upon Master Edward's his Gangraena. By ROBERT BACON, M. A. Minister of the Gospel. Psal. 97.5. The hills melted like wax at the presence of the Lord. Mat. 11.19. Wisdom is justified of her children. Tertul. Apol. contr. Gent. Cap. 3. Bonus vir, Cajus Sejus, malus tantum quod Christianus. LONDON, Printed by R. L. for Giles Calvert, at the black-spread-eagle at the West end of Paul's. 1646. THis remarkable Relation, penned with a sweet spirit of meekness, one of the most Sovereign remedies for all our divisions, in my judgement deserves to be Printed. April 11. 1646. John Bachiler. An intimation to the READER THe World's full of Controversy already, and so full, that the truth is woefully obscured, and obstructed by them, otherwise this Argument might have swollen into a greater Volume, but there is no end of disputes, Solomon's advice is good, the beginning of strife is, as when one letteth out water, therefore leave off contention before it be meddled with, wherefore here is only a Narrative of what was done in the face of that whole City, and is left upon Record, not only in the minds and memories of them that were spectators, but also doubles in the books of Record, in the hands of those in Authority in that place, there being nothing done but in their eye, and by their Order, therefore no offence can be given by the repetition of the Names of any, it being but the subscription of their own hands, which every one cannot choose but own, all particulars in the Dispute cannot be reported, but the general carriage of the business is faithfully related from the beginning to the end, the objection against the Printing of this Relation must be this, to what end? the thing itself will answer, it serves to a twofold end, 1 to clear the innocent, than the which nothing is more needful in the land, 2 to given an experiment of the seasonableness of Master Colemans' Caution to the Parliament, that the Clergy (ut vocant) may not carry on their own self-designes, as here they did, by the strength of humane power, a burden under which well-nigh all Europe, yea, all the World groans: a Reply to the Questions, here stated, long since given in, together with a rejoinder made thereto then, is of purpose omitted, because I think all men may now see, its high-time to apply ourselves to plant truth in the hearts of those that know it not, rather than darken it by bitterness and wrath which fall out usually in disputes, even among those that pretend to know it, for whiles men thus contend about it, experience shows many lose it, and themselves with it: the Western parts did not more groan under the late removed illegal power there, than they do yet under the powers of darkness, which prevailing, keeps them in a worse, and a more dismal bondage, yet scarce any eye pities them, to proclaim the acceptable year of the Lord unto them: Every man suspects his brother, that through the contention of the Labourers, the Vineyards neglected, the Kingdoms darkened, Satan's advantaged, and the Saints burdened, and the Name of God blasphemed, for if in this we agree not, what do we more than they that began to build (a Babel) which stuck in their hands, for by this confusion of language, each man is hindered by his brother, Wherefore let the Apostles be received among us, follow peace with all men, (especially with them that do believe) and holiness, without which no man shall see the Lord, that we may further one another in that wherein we do agree, and bear one with another as becometh brethren, in the things wherein we differ, that we may be a joy and not a vexation each to other: so prays he, for the brethren, that is himself a brother in the Lord Jesus. To the Right HONOURABLE, WILLIAM, Lord Viscount, SAY, and SEAL: My Lord, I Have always since I saw your person, accounted myself exceedingly below your taking notice of me, & should now have thought it as great presumption, to prefix your name to any thing of mine, especially such a thing as this, had I not in a sort been compelled thereto, and that not out of any respect to myself, as having learned, being of a long time accustomed to suffer reproach: but because I have been so frequently an ear, and now in Master Edward's book, an eye witness, what is in the dark, and as it were at a distance, whispered, by them that now dare not, as heretofore, draw too nigh, as having once or twice experience, that their disapointment in offering personal injuries, hath not only been an addition of honour to you, (which as the Sun appears brighter after a cloud,) but have made themselves public examples, as well of ignorance, as envy, and given men to see them such as were foretold should be in the the last times, even such as a Revel. 22.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love and fashion a lie for advantage, therefore now like the Serpent (that wounds the woman's seed in the heel, because he can do no further mischief,) they remotely, seek, but in vain, to blemish your honour for entertaining me, who in this turn of time, like a vessel of small quantity, have had some dependence on you, whom God as the glory of your father's house, for the safety and honour of this Nation, hath made to many, besides, like Eliakim, a Nail, fastened in a sure place: and thus they direct their arrows, even bitter words: I am charged afresh with error, though solemnly discharged, where I was first accused, And this hinted, as patronised by you, in entertaining me, But the whole Kingdom knows, and all the World may, That Errors of all sorts, whether Political, Doctrinal, or Ecclesiastical, have been eminently, according to the emenency of your honour, and deep understanding, as heretofore, so to this present hour, mightily and successfully, to the Kingdom's joy, withstood by you. Wherefore, the humble request I make to your Honour is, that as opportunity may be given, both by yourself, and others, by your advice, enquiry may be made, whither these things be so or no, that God may be magnified, the truth justified, error silenced, your honour in that act of entertaining me, preserved, myself alone ashamed, if any such thing be proved against him, that is willing to offer himself to the trial of all, that love our Lord Jesus, and that the rather, because I have been awhile, more particularly: Your Honour's servant (according to his measure) in the Gospel of God and our Saviour Jesus, ROBERT BACON. A brief Relation of my usage in GLOUCESTER. THere being an offence taken (none as I know given) by a Sermon I preached on the public Fast day, As M. Holford reported. the Major of the City was solicited by Master Martial, By the Majors own report. a man living and preaching among the Cavaliers (as they call them) and one that never heard me speak, or ever, I think with knowledge, saw my face, as also by M. Holford and M. Corbet living in Town, that I might preach no more in those parts, so that by the Major's sole authority I was silenced for one Lords day, though M. Holford confessed he durst not gainsay the Doctrine, only he said that the Major was greatly displeased with him for giving me leave, but the Major himself to me affirmed the contrary, namely, that M. Holford did most earnestly solicit him to manifest his power in hindering me from preaching, though I was thereunto called, as by others so especially by M. Hart, to supply his public Lecture, during the interval of his journey to London: thus M. Holford labouring to keep in with both sides by concealing himself, lost most deservedly the esteem, which he expected to have, from both. This restraint of the Major was taken off again, by the sole authority of the Governor Colonel massy, being moved thereunto by a Letter I made bold to write to him upon that occasion, so that I preached publicly again every Lord's day, for the most part twice, and on the Fast days, labouring to clear out of Luke 13.5. the Doctrine of repentance, about which the exception was. Hereupon one Wheeler, sometimes M. Dorneys Clerk, and then an under Commissary (if I mistake not) in Sir William waller's Army, told his acquaintance he would apply himself to take an effectual courle to remove me out of that City, and therefore addressed himself, not only to take notes of my Sermon, but also of my Prayer, thereby to stir up adversaries by giving in information against me, which M. Corbet, M. Holford, and M. Hodges, all then in the City, with all readiness received: Therefore being confident of the Governors' ear, being nigh unto him, they afterwards made use of his authority, to summon me by a soldier, as a transgressor, to the Governors' Chamber, on the Lord's day after evening Sermon, I hearing nothing of it before, where being present, the Governor and divers Soldiers, some of the Committee, & many of the chief of the City, with I think, all the Ministers: The Governor with much courtesy and clemency, told me, he had sent for me to speak with me, together with the Ministers, for as much (as he said) he had received many great complaints from them against me, that I became in my Ministry a very great burden unto them, but he hoped there was no such cause given, as was reported, to whom I replied, what I taught was public, and if I failed in aught, when it should be made to appear, I should as publicly disclaim, though my aim was, as God is witness, the increase of knowledge, unity and love, which is much wanting every where, but before I had yet done speaking, the Ministers upbraided me with much unbeseeming and reproachful language, not giving leave one to another, but rushing upon me with a torrent of evil words, till that unseemliness was remedied by the Governors' Command: Then M. Holford began an invective against the Heretics and Schismatics of old, backing his speech with the authority of Austin and Calvin, but being required to make application of his discourse in a particular charge against me, he openly confessed in the audience of all that he had nothing to accuse me of, only he had me in suspicion for this only reason, because the people had such recourse unto me and their congregations where he & the rest of the Ministers taught though heretofore they were like to Pharoahs' fat kine (which was a similitude he used) yet others like the lean kine had even eaten them up: But having nothing actually to accuse me of, & having (as it is evident) before hand laid their heads together, and determined among themselves to examine me upon certain intergatories, that they might have wherewithal, if possible, from mine own mouth, to lay to my charge, & they did as they, thought, but this unchristian and un-ministerlike course of theirs, jutterly disclaimed for the present, as not being bound to accuse myself; they industriously seeking and not finding matter sufficient for an accusation against me, and because too it savoured so strongly of the illegality of the High-Commission-Court, against which all men did of late most justly complain, yet at length they prevailed with me, casting upon me much reproach, Though he was a constant hearer of me. and labouring with many words to bring me into contempt, and M. Shepheard of the Committee began to urge that he now did suspect my Doctrine was not sound, because I did refuse to confess it, especially said M. Corbet and M. Hodges, being convented before the Magistrate (though indeed by the Ministers undue instigation thereunto) to that very end as they said, till by their importunity I was even ashamed to be any longer silent: whereupon I answered to ten Questions which M. Holford, M. Corbet, and M. Hodges in their wisdoms thought meet, in writing to propound unto me, whereunto I subscribed either affirmatively or negatively as I thought meet, and as the Lord then gave me understanding, but upon this condition only, that I might have time, which was given me till Wednesday morning by the Governor to state the questions, as I conceived them, when the time came, (for as for that night I was very courteously entertained at the Governors' Table.) I had the word of command from Colonel massy then Governor, by a Soldier sent to that purpose to repair immediately to his Chamber, where after a little stay, I went in the company, and by the direction of M. Holford and M. Hodges, to the place where the Council of War was wont to be kept, whether there came after wards the Governor, and many Commanders and Soldiers, the whole Committee that were then in Town, the Major, and other chief men of the City, with divers Gentlemen, and very many Ministers and others, and they that could not get into the room (it being an under chamber) they stood without at a broad window that gave light into it, where they both heard and saw what was done in it. Every one being settled in his place, I according to a formercommand, gave into the hands of the Governor in writing an Answer to those ten Questions; which by the Ministers were propounded to me the Lords day before: This by the Governors' command was then put into the hands of M. Corbet (who it seems was intended to dispute with me about them) to read which he began in the audience of the people, but gave off in the midst, as being unwilling that the company should hear altogether, and therefore would dispute with me immediately before he read, them all, which I utterly refused, because I was not ordered then to dispute, but to give in my Answer to the Questions in writing, which answer was but short, and might have been quick dispatched: Some reasoning yet there was among us about the Questions, but with the greatest confusion that might be, there being sometimes three, and sometimes four, and sometimes more, speaking unto me at the same time, and challenging me to dispute, many using reproachful language (especially young M. Dolman) against me, & some blows threatened me, which had I not been a Minister (as they said) I should have felt, but the company ashamed to hear such language from one in authority, they salved it up with this excuse, that if I had been a Soldier I should have had the censure of an offending Soldier: Another of no mean command (fiery indeed in zeal, but without knowledge) haling me with violence by the arm, said the devil was in me, and afterwards openly professed by his consent, I should be rewarded with fire and faggot, for which cause the people called him Bonner, as himself acknowledged in my hearing in the Committee Room, besides divers of the Ministers, once a Cavalier, taken in Arms against the Parliamen, seen reel in the streets through drunkenness, having now his freedom, openly jeering me, the like I confess I never met with, but from Bishop Skinner of Bristol, of whom I suffered very much. In conclusion, a writing was drawn up by consent among them to this effect (a Copy whereof I was not permitted by any means to have) that I had divulged certain erroneous opinions, in which at a conference, I had given them no satisfaction, Whereas the questions in controversy, were of their own divulging, and for satisfaction, I am persuaded, I have given it in my answer, to this writing many subscribed, with what willingness I will not dispute, though some much stuck at it, that afterwards submitted to it, the door being purposely shut, and none suffered to go forth till he had subscribed, which some suspecting refused to be there, this subscription many of all forts present refused, and for it were much reproached, nay, threatened; the reason of this subscription was, their resolution through the help of the Governor, as was openly professed thereto send me up to the Parliament or Assembly the next day: to whom indeed I had appealed, and do yet appeal to them, and all faithful men, for a justification of the doctrine, I had either taught or writ. Thereupon it was told them that refused to subscribe, that a Declaration was expected from them of the reasons why, the principal men refusing to subscribe were Master Joanes of Herefordshire, one of the Committee for Gloucester, Master Alderman Hill of that City, Master Close an ancient grave Minister, Master Majoh an honest Lawyer, Master Ketchman a Gentleman, and divers others. Afterwards there was much contention and mighty reasoning among persons of all conditions about the matters in controversy, some affirming one thing, and some another, according as they did apprehend, but the manner of the carriage of this business was generally complained of, affirming their proceed against me were neither Christian nor justifiable by the law of civil society, and this Master Shepherd himself confessed at the evening of that day, and therefore told me he could have wished it had been otherwise; yet he with the Major of the City in the evening, privately in the Committee room, spent a long time in persuading me to departed that place, affirming, that if I were the most orthodox Preacher in England, I were not a fit man for Gloucester, which to me seemed very strange, that orthodox preaching, or which is all one, a Preacher that is orthodox, should be a burden too heavy for Gloucester to bear, yet this position of theirs, an ancient man belonging to the Committee (if I mistake not, it was the father of M. Holford the Minister) illustrated by a story and similitude of a Gentleman that had a very good woman to his wife, which yet he would often say, was no blessing at all unto him: so I might be a Preacher good enough, and have esteem elsewhere, but if I should stay in Gloucester, I should be no blessing at all unto it, I was indeed willing to departed, but for divers reasons at that time I could not, neither indeed was it, as the case stood, meet I should: for than it might have been truly said, that I had deserted mine own cause, or rather Christ's, in turning my back upon the Doctrine I taught, as if it had not been true and warrantable by the Scriptures. They therefore not prevailing with me: On the next Lord's day there came an Order from the Governor, directed to the several Ministers, to be read in the pulpit after Sermon, to this purpose as I remember, that whereas some doubted of the approvednesse of their proceed in my two last appearances before the next day, satisfaction in that as likewise in the questions that were put to Master Bacon, should be given before all the people at the College, in a public disputation, which should begin about eight of the clock, while the Psalm was in singing the Governors' man came to me, hearing Master Hart, and gave me warning to appear the next morning at the College. What was intended I knew not well, or whereunto this would grow, and therefore with many thoughts of heart, which lodged with me that night, I came the next day at the time and place appointed where the Governor and Master Brummidge of the Committee newly come to town, with much courtesy spoke to me and engaged themselves to protect me from slander and wrong, which the one heard, and the other saw, I formerly sustained, the people of all sorts being come together to a great multitude, I being disposed of by the Governor in the Choir, to stand opposite to mine opponent Master Corbet, who stood on the otherside: the Governor, Committee, Major, and other chief men in the midst by a table set there to that end. At my elbow there stood a Marshal with his Holbert (though I confess, I did not observe it) of purpose if it might be to daunt me, as I afterwards heard, but God was with me, and through his power mine adversaries fell before me, the Disputation continued from eight till well-nigh or altogether one, to the great contentment and satisfaction of the believing and more sober-minded people, because there was clcered before them, the objections made against me, that mine innocency now appeared even to the convincing of those that led away by others opinion had before a prejudice against me, this the standers by can witness, but the discontent that appeared even in the faces of mine opposers was very remarkable, that Master Corbet himself confessed, before all the people, that it had been better they had never begun such a task as this, for the people will run said he after him much more than before, so the last error shall be worse than the first, this he spoke when he saw the people give audience with respect to what I said, and therefore complained of it to the Governor, but with no success. For the evidence of the truth, had for the present struck a deep silence in all my opposers, which yet increased the envy against me: for some were that day complained of by witnesses, that they had vowed to be the death of me; this day only five of those ten Questions were made an end of, the other five left to the next day, but many thought, and I with them, that that field would ne'er be pitched again, because of their so great disappointment the day before, as also because the remaining part of M. Corbets reply was far less to the purpose then that which had gone before, it containing little else then invectives against my person, which could not but have an ill savour in such an audience; yet the next day we came together again, where the advantage I had in respect of the matter in Controversy was much lost to me, in respect of the discountenance that was given me, as all present might most evidently observe, which gave oceasion to Master Cartwright, Treasurer (as I take it) of that Garrison to upbraid them publicly of partiality, for which he was bid to departed by Master Broughton, though by the Governor he was afterwards persuaded to stay it out, yet God upheld me in this conflict also, that in conclusion no error or miseariage whatsoever could be fastened upon me, the Committee being judge, in the name of which I suppose, Master Brummidge, who was principal in the management of this business, drawing up carefully the result of each days Dispute, gave the whole Assembly notice that there was nothing proved against me, but what was according to the Orthodox opinion, but this would not give mine accuser's satisfaction, and therefore Master Corbet with much vehemency exclaimed that I had another meaning, whereunto it was gravely, though in other words replied, that my meaning could not be judged in that Court, it being said by M. Brummidge it's beyond our power, to judge any man for his meaning; but because nothing of fact could be proved, I must suffer for my meaning. And therefore the Ministers that afternoon got themselves into a Committee, from which were excluded by consent Master Hart and Master Close, two grave and approved men, beside some others that did exclude themselves in, which it was very suddenly agreed upon, that of necessity I must departed the City, and give place to them, or else (as it was given out) they themselves would leave the City, wherefore to gratify them (as it is under the hand of some of the Committee) there was brought an Order to me by the Governors' Clerk, wherein I was enjoined the next day to departed the City, that they might reign as Kiugs there, as Paul speaks of those in Corinth, that took upon them in the like manner: but I must submit, for they had a law to condemn me, though they first openly judged me innocent. Of this order I very earnestly desired a Copy (which they say will be granted in any Court in England) but by special command, it was denied me, only I might see it, and read it, but take no copy of it, this I desired, that I might have to show the reasons of my forced departure, not obtaining it from the messenger, I applied myself to the Committee by way of Petition, wherein I made bold to lay at their feet certain considerations to move them, either to reverse their first Order, or give me a Copy of it, together with reasons why otherwise I could not actively obey, but must passively undergo, what they thought meet to inflict, which I presented with my own hands: But there was after some consultation a second writing drawn up (there being two members of the Committee more now in Town then before) by the major part of the Committee, some of them denying their consent, wherein they did desire me to obey their first Order, a copy of which. I could not procure. I stayed two days after this in Town, intending rather to suffer imprisonment there, then to expose myself to inevitable dangers abroad, in which time I had divers messagessent to me from the Governor by several Officers and Soldiers to departed, and some grievous threaten given me, to all which I gave answer, that when I had horse and other conveniences, opportunity of company, and a Certificate that I might pass safely, I would be gone, whereupon on Saturday in the same week about two of the clock in the afternoon there came unexpectedly the Captain Lieutenant of the Governors' troop, with a party of horse to the door of my lodging, when they came in to me, they told me they were sorry that it fell on them to be employed in such a service, yet being under command they must obey, and the word of command they had from the Governor, they said, was, that I without delay must go with them, to whom I replied, sigh 'tis so, I shall yield myself to God, and you, to be disposed of, as the Governor had given them command, wherefore immediately taking my leave of Wife and Friends, I went with them, but finding some dislike with the horse appointed for me, the Captain Lieutenant, as also Captain massy then Governor of Sudely Castle (to which place I was appointed that night) engaged themselves I should have the best horse could be got in town for me, and they did accordingly furnish me with an able horse, which they put into my hands; this party which the Captain Lieutenant commanded, had me three miles out of town, where he left me, with the horse appointed for me, to the guidance of the head Corporal of the troop, and one trooper more, both honest men, to bring me safely to Sudely Castle that night, which they did, though it was reported I should have come there in the company of the Governor of the Castle, but he stayed behind, and came not home till somewhat later in the night, but being there, I was very courteously entertained by him and his Lieutenant, and preached there upon request the next day in the afternoon, being the Lord's day: The Monday morning the Governor of the Castle gave command to the Corporal and Trooper to go with, and guide me safe to Warwick, leaving the horse still in my hands, whence being brought in the way some miles, by the Lieutenant of the Castle the next day betimes in the morning we came safe to Warwick, where after some refreshing my two Guides left me, having a command to go so far and no farther; of whom I demanded what should be done with the horse, they told me, they had no order concerning it, but told me it was in my disposal, in so much that they did endeavour to exchange it for me, because it went very hard, but this I kept, and after a while rod on it to London, where I kept it a while, till it was laid claim to by the wife of Colonel Okey, to whom after a certificate from Gloucester from the Captain there, I delivered, this I mention in all the particulars of it, because some in Gloucester (that they might glory in, and increase my reproach) gave out that I went about to defraud them of the horse, which notwithstanding was put into my hands, with no hint of returning it, yea, it was often told me by the Officers and Soldiers, the Governor had given it me, which if it had been, it could not have countervailed the damage I sustained in that place: This is a true Relation, God is witness, and the consciences of those that were (as there were many) present. A Copy of the Letter I presented to Colonel massy Governor of Gloucester, July, 1644. being suspended from preaching there, by Master Web, then Major of the City, upon the information of M. Martial, as M. Holford reported, but upon the entreaty of M. Holford, as the Major himself told me in the Committee room; I had my liberty by this Letter, which was as followeth. Most Honoured Sir, LEt the just request of the meanest of the servants of Christ be accepted of you, whose person and Doctrine scandalised, by either the malice or mis-underst anding of some, whereby his freedom in the Ministry (which he hath exercised with a good conscience, and with the approbation of many wise and Godly of almost all degrees, well nigh this eight or ten years, excepting one quarters suffering by the now suppressed Prelates immediately before this so desired Parliament began, and this last three quarters banishment, into which he was driven through the loss of Bristol, in which time, as many of note can witness, be hath not behaved himself unseently) hath been stopped here, even where he conceived to receive both countenance and encouragement, being as deep in this Cause, both in respect of his endeavour to further it, and his losses sustained for it, as any of his quality whatsoever: He humbly requests, either his liberty in the exercise of his Ministry, or that his opposers that hinder may be known, that his Doctrine which is dearer to him than his life, may by him be cleared to be orthodox, and witnessed unto by all the Scriptures, and particularly by all the reformed Churches, in the number of which we profess ourselves to be, and this he knows, through the power of Christ, he shall be able to do. Though with all submission to your Honour's wisdom, he conceives there not being any Ecclesiastical power settled, of Ministers meddle to suppress others (I speak not of those in the Assembly) they do it uncalled, though I count it most meet and Christian (in the things within your Sphere) to lay myself at your feet, in whom the sole government of this Garrison is most worthily and most successfully entrusted, yet humbly expecting shelter and public liberty in the preaching of the Word, if opportunity be given, there being not any reasons to the contrary according to justice proved yet against one especially sith at the times are, I have not elsewhere comfortably to subsist, I mean in the Ministry, which I labour by all me an still death to magnify, and I see many Churches empty, and the people in many places woefully untaught, I pray God it be not laid to the charge of those, who, I know not upon what pretence●, ●inder it: But I willingly submit myself to your just power, praying for the increase of your most admired success and honour, which is gone almost all the world over. And thus, most Noble Sir, I rest, Your Honour's servant, in the blessed Gospel, Robert Bacon. The ten Questions propounded to me on the Lord's Day after Evening Sermon in the Governors' Chamber, in the presence of many Citizens, Soldiers, Ministers, etc. July 1644. 1 WHether the Moral Law be abrogated? Neg. 2 Whether good works be a means to obtain salvation? Neg. 3 Whether God be displeased with his people that are in Christ, for their sins, we mean such a people as are in the Covenant of Grace? Neg. 4 Whether those in the Covenant of grace, are to try their justification by their sanctification? Affir. 5 Whether faith be a Condition of the New Covenant? Neg. 6 Whether godly sorrow for sin be required in such a one a● is in the New Covenant? Affir. 7 Whether Confession of sin (i.e.) of our original corruption, and of our sinful actions, reckoning them up before the Lord be required in a Christian? Affir. 8 Whether you hold Communion with the Church of England (i.e.) in our Parochial Assemblies to be lawful? Neg. 9 Whether Repentance be necessary [to] the forgiveness of sins? Neg. 10 Whether there be a real change in the person that is saved? Affir. These Questions were so proposed by us. Johan. Holford. Williel. Hodges. John Corbet. And thus answered by Master Bacon. Though indeed forcedly, and somewhat otherwise then upon due consideration, he would have done, there being not sufficient time given to consider of them, and therefore they were subscribed only thus on condition, that afterwards time might be given, in writing to make out my understanding of them. On the Wednesday morning following, betwixt eight and nine of clock, in the room where the Council of War was kept, I delivered into the hands of the Governor, Colonel massy, (where were present as before, many Gentlemen, Soldiers, Citizens, Ministers of Town and Country, besides the Committee and Major of the City): this Answer in these words following word for word. To the most Noble Governor of Gloucester, and the Honourable Committee of Parliament in Gloucester. An Answer. TO those ten Questions, which by the authority of the most Noble Governor of Gloucester, (John Holford, William Hodges, John Corbet Ministers propounded) by whose sole authority I answer, in some of which Questions we agree as in the first, fourth, sixth, seventh, tenth, in the rest we differ, at least in expression: I have answered briefly to them all, as the Lord gave me time and knowledge, and as I was able lying under so many pressures and reproaches, which God in due time will remove (I know) in the mean time there is need of patience; my Answer is as followeth. 1 Whether the Moral Law be abrogated? Neg. For, 1 The Law moral was revealed from Heaven, of God himself on Mount Sinai, and therefore in that consideration to be had in high honour and account of all. 2 Its part of the holy Scriptures, and therefore never to be slighted, but highly to he regarded by the whole Church of God. 3 It is the very image of God, so that by the Law moral, we may see the holiness and righteousness of God. 4. Christ himself was shadowed forth in the Law, for by the law we see what a one Christ is, and was to be, even such a one, as hath as much righteousness as the Law requires. 5 All the world shall be judged by it at the last day. 6 The Law in the hand of a Mediator is the rule of life, for what the law doth command in the letter without, that the la of the spirit of life, doth work within, which is therefore called the la of faith, or the la of Christ, or the la written in the heart. 7 Those that believe in Jesus walk more freely and more constantly in the things contained in, and enjoined by the la, than they that are altogether under the la, and without Christ. 8 The la is exceeding useful to take luen off from that damnable opinion of their own righteousness. 2 Whether good works be a means to obtain salvation? Neg. 1 I do altogether reject this expression, as most unsavoury and unbesteming the Protestant Religion. 2 Yet, I affirm, that it is as impossible to divide good works from faith, I mean, that which is saving, as it is to divide the light from the Sun, or heat from the fire, for saith the Apostle, We are created in Christ Jesus unto good works, which God hath prepared that we should walk in them. 3 To affirm that good works are a means to obtain salvation, is in effect to deny, that Christ is the only means to obtain salvation, for Salvation is by Christ only. Act. 4.12. 3 Whether God be displeased with his people that are in Christ for their sins, God's well pleased with us [in Christ] and therefore (which is opposite) not displeased with us [in him,] besides, our sins are done away [in him,] (ergo) not displeased with us for sin [in him [to be in a covenant of grace or favour and yet to be even in that covenant under disfavour or displeasure, seems to me a contradiction. we mean such a people as are in the Covenaut of Grace. Neg. 1 When we affirm that God is displeased, or is angry, we all confess that it is spoken after the manner of men, for God is not subject to passion as men are, only through our weakness we do so think, and therefore the Scriptures so speak. 2 Even when we are chastened of the Lord, it is an argument of his love, and not of his displeasure, and therefore the Apostle saith, Whons' the Lord loveth he chastreth, the Philosopher would not beat his servant in anger, and if it be condemned in men why should it be affirmed of God, Fathers and master's for a few days, chastened us after their own pleasure, but he for our profit, that we might be partakers of his holiness. 3 'Tis most peremptorily to be affirmed that God hates sin in whomsoever it is, even in his own Son, though it was not his, but ours, and therefore also he must needs hate it in his own children. 4 So far forth as the children of God live off from Christ, and walk unworthy of the Gospel, so far forth they lie under sense of wrath, in so much as the Apostle saith, He scourgeth every son he loves: it is not the will of God, nay, 'tis impossible that a man should have peace in the ways of sin, than the devils and wicked men might have peace, from whom the way of peace is hid. 5 There are but two ways the one of sin, and so of death and sorrow, even when the Saints walk in that way, they have no more peace, nay, for the present not so much, as the wicked have, and they have no true peace at all. 2 The way of wisdom, Prov. 3.17. Whose ways are ways of pleasantness, and all her paths are peace, who so walks in that way, and so far forth as he walks in that way, shall never want peace. 6 So there are two ways by which God hath made himself known in the Scriptures, and is known at this day among men: The first is by the Law only, so the natural man knows God and no otherwise so that so far forth as he keeps the Law, so far forth he apprehends he pleaseth God, i.e. as he looks upon him in the law; and again, so far as he comes short of obedience to the Law, so far he apprehends he displeaseth God, as he is known in the Law i.e. out of Christ, and it is so as he apprehends. 2 God hath made known himself to us in Christ, and so he is well pleased with us in him, Mat. 3.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in whom I amwell pleased, to this all the Scriptures bear witness, Whom he loves, he loves unto the end, for he loves them for Christ's sake, and not for their own and loves them as much at one time as at another, now Christ for whose sake God loves us, is yesterday, and to day, and the same for ever, and therefore so must needs God's love to us be in him: God forbidden that we should affirm that God is up and down with us in his love, indeed a man, yea, a believer, to the dishonour of God, doth too frequently think so, but his thoughts are not as our thoughts, only its most true, that through sin the soul is sometimes so clouded, and misted, that it cannot see its way to God, neither the light of his countenance shining upon him, but apprehends himself under wrath, judging himself by the Law, as he cannot easily otherwise do, for as Luther speaks, it is no easy thing to apply Christ and his righteousness, and Gods love to us in him at such a time: So far as natural we judge ourselves by the Law, but so far as spiritual we see ourselves accepted of God in Christ, by the Law we see ourselves lost, by Christ revealed in the Gospel we see ourselves justified, by the first we are sinners, by the second righteous, this is judged orthodox by Luther, and I am persuaded by all other sober men. 7 As for our persons, God loved us when we were yet sinners, Christ died for us when we were enemies, therefore, being reconciled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we shall be saved from wrath through him (that is) from that anger, as the word from the Original may be read, meaning from that wrath or anger which was due unto us by the Law, and therefore he adds in that Rom. 5.11. Not only so, but we boast or joy in God through our Lord Jesus Christ, by whom we have received the atonement, in so much that Doctor Sibbs affirms, that a man well acquainted with the doctrine of reconciliation to God in Christ, may even go singing to heaven. 8 I have used the more words about this question, because the manner of the proposal, I confess, is not so warrantable by the Scriptures, therefore when it was delivered thus (Whether God be displeased with the sins of his people.) I affirmed it, but being thus delivered, I denied it, lest it should be thought, that God, with whom there is no variableness, or shadow of change, should be unconstant in his love to his elect, whom he hath chosen to himself in Christ. 4 Whether those in the Covenant of Grace are to try their justification by their sanctification? Affir. For, 1 No man knows his justification, till he finds in himself in some measure of sanctification or holiness, (i.e.) that seed of God which John says abides in him that is borne of God, 1 John 3.9. For what is done without a man, in foro Coeli (as they speak) in the high Court of heaven, that is done in time within, in foro conscientiae, in the lower Court of our own consciences, by the spirit of Christ which is given unto us: now where the spirit of Christ is, there are the fruits of the spirit, and the fruit of the spirit is, in all goodness, and righteousness and truth, yea, and much assurance, 1 Thes. 1.5. 2 But to affirm, when I do some good actions, I must believe my justification, and when I fail in some actions (as who faileth not) I must suspect my justification, and so to measure my justification, by my acts of sanctification, and works which I have done, I do utterly deny, as tending to overthrow the most glorious doctrine of justification, for in time of temptation, I see nothing but sin and death, at such a time, against hope I believe in hope, that I am justified, and that is the height and glory of faith, as Luther admirably speaks. 3 Yet this I profess, The more a man is assured of his justification, the more he doth abound in all the ways and works of justsication, and holiness. 5 Whether Faith be a condition of the new Covenant? Neg. For, 1 This is one difference betwixt the Covenant of works, and the Covenant of Grace, the one promiseth life upon condition, the other gives it of free promise, the first commands much, and gives nothing, but blows upon default, the other commands no more than it gives. 2 We are not, required to the ratification of the Covenant, to bring faith to God, It goes indeed for currant among many, that faith is the condition of the New Covenant, but how many inconveniences comes in thereby, experience shows: Some learned men therefore judge it to my knowledge, more meet to call it a branch of the New Covenant. Faith in the New Covenant is the work of God, john 6. it being indeed a work meet for God, but infinitely too hard for man, therefore the gift of God. Ephes. 2.8. but the Covenant is to give us faith to bring us to God, so that faith is a branch of the new Covenant; for if God should stay to make good his Covenant till we bring faith to the Covenant, the Covenant would be of none effect, therefore the Covenant doth not depend upon our believing, but upon God's promise and faithfulness: If we believe not, yet he abideth faithful, and cannot deny himself. 2 Tim. 2.13. 3 In the new Covenant God ties himself, and not the creature, we are in his keeping, and not our own, or else our condition were now, as it was before in Adam, which no Christian will affirm, only faith is urged in the ministry of the Gospel, and in urging of it, it is given to them that shall be saved, because no man is justified in his conscience before God, till be doth believe. 6 Whether godly sorrow for sin be required in such a one, as is in the New Covenant? Affir. For, 1 It is by all means to be required in case of sin, of one in the Covenant of grace, such a one, in such a case, is by all kinds of arguments to be exhorted thereunto. 2 Sorrow of its self is not to be urged upon him, therefore the Apostle says, I rejoiced not that ye were made sorry: but that sorrow which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or godly sorrow, sorrow according to godliness, is by all means in the case above said to be pressed, and therefore the Apostle doth in effect affirm, that he did rejoice that they sorrowed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to repentance, which he opens in the next words, Ye sorrowed, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to God, or after a godly manner: Now in what the Apostle rejoiced, we also may rejoice in, in the behalf of others. 3 Yet, I utterly deny it in this sense, as if it were so required, that the Covenant of grace did depend upon it, we do it not to that end, but because the Covenant is immutable, and cannot but be fulfilled, therefore we do it, for it is a part of the Covenant to lead us out unto it, therefore that may be the understanding of that phrase of godly sorrow, because it is the work of God in us. 7 Whether confession of sin (i.e.) of our original corruption, and of our sinful actions, reckoning them up before the Lord, be required in a Christian? Affir. For, 1 This I have taught publicly, and therefore need not speak more, the words in effect were these, Pharisees and Plypocrites may confess their sinful actions, but they are not wont to confess their sinfulness, but the Saints confess not only their sinful actions, but also their sinfulness, they do not only see their actions unclean, but their very natures, and do bewail their natures more than their actions, because their evil natures are those corrupt Fountains, whence flow these soul streams. 2 The confession of the Saints is grounded upon the knowledge of God's love in Christ, but the confession of Hypocrites is upon some other information and grounds. 8 (a) How difficult it is to decermine what the Church of England is, we may learn from Smectymnius. Whether you hold communion with the Church of England? (i.e.) in our parochial Assemblies to be lawful? Neg. 1 It is a matter that concerns discipline, and that (b) This was given in answer, july 1644 question is not yet resolved upon in the Kingdom, That every Parish Affembly, should bear the name of the Church of England seems strange to me, for many Parishes know not what the Church of England means. 2 Though there may be Churches in many Parishes in England, yet they are not Churches as Parishes, or Parishes, and therefore Churches: Parishes, as is confessed, are but of late, and hamane invention, but by the Church of England, (I suppose) is understood, either all the people in England, as they are by law enjoined to confess the same Doctrine, and practise the same Discipline, and in this sense the Church of England, especially in respect of discipline, is ceasing, or ceased, to be what it was, therefore by the Church of England I hold it safest to understand all, of all conditions, that have indeed faith towards our Lord jesus, and so are the Church of God in the eye of God, and are of a suitable conversation towards men in practice, and God in profession, of this Church I rejoice that I am a member, and with it delight to have communion. the work of reformation is not finished, and scarce at all begun in some places and Parishes. 2 For aught I know the people have not repent them of their false worships, and that abominable prostituting themselves to the will and ways of the Prelates, for which the Land, polluted with so much Idolatry, Atheism, and profaneness, is now even made drunk with blood. 3 Yet I shall have communion with any people, in any Assembly, so far as reformed according to the Word of God. 9 Whether Repentance be necessary [To] (i.e.) To bring in Repentance, a● the word apparently sounds. the remission of Sins? Neg. 1 It is an unsavoury, unsafe, and unsound expression, (c) Repentance is either legal or Evangelicall as M. Perkins and others distinguish: Now legal repentance in these days of the increase of knowledge, is confessedly not necessary to the remission of sins, the unreasonable urging of it, is acknowledged to be one cause that rendered the Ministry heretofore so unprofitable, requiring qualifications, to prepare for Christ, men conceiving themselves to have ability to furnish themselves so, as to be judged meet, even of God himself, to give entertainment to his Son. Now the Question is understood of this sort of repentance, I suppose, by them that proposed it, which gave me occasion so to express myself in the first Sect. But if they meant Evangelicall tepentance, yet remission of sins mnst needs precede, for remissio of sins cannot be the wages of repentance as it seems to be, if it did go before: This is then the order. 1 The Gospel is preached, the sum of which, is the remission of sins. Then 2 It is received in the Spirit through believing. 3 Then comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The change of the mind, repentance towards God, as a fruit of faith in the Lord jesus, in the which change of mind there are ever these four things. 1 A right knowledge and high esteem of God. 2 A right knowledge and high account of Christ, as the only way to God, to find acceptance with him. 3 A right understanding of ourselves, as loved of, and reconciled to God in Christ. 4 A right understanding and infinite loathing of ourselves, as we are in ourselves, denying and abhorring ourselves, and sins, the world and things below, for Christ's sake. bordering nigh unto, if not altogether agreeing with that of Bellarmine, who affirms that repentance is a way unto faith, and justification in the remission of sins, which Master Willet in his Synopsis, in his fourteenth general controversy of Popish penance confutes. 2 Repentance is not before remission of sins, as this question imports, for that which is necessary to remission of sins, must be before remission of sins, is, as we must walk in the way, before we come to the journey's end: now repentance is not the way to remission of sins as Willet against Bellarmine proves, but the fruit of remission of sins, for remission of sins is in order of nature before repentance, as all orthodox men I think confess, though both at the same time in every true believer. 3 There is no remission of sins believed, after which, or rather upon which, doth not follow true repentance: yet remission of sins doth not depend upon repentance, but repentance upon remission of sins. 10 Whether there be a real change in the person that is saved? Affir. This I have both publicly and privately cleared and proved, and shall yet further clear and prove when God shall open a way again unto me. Thus much for the present, I conceive, as touching these particulars, wherein I have spoken (my conscience bearing me witness in the holy Ghost) what I understand to be the mind of God in holy Scriptures, and the judgement of the Orthodox Churches at this day, and this not as pleasing men but God, referring myself to all the godly learned, all the World over, for judgement herein. What ever are the apprehensions of men concerning me, as they are very various and strange, neither in word or deed, no, not in thought, have I intended, or shown any disrespect to any man, as far as I know, that differs from me in judgement, but have behaved myself with all good Conscience, both towards God and men, I can speak no more than I know, neither shall I willingly speak less. My humble request to all the Saints and Ministers of God is, that, whereunto we have attained, we may walk by the same rule, for it is impossible that we should in all things, and in all circumstances, be of the same mind, therefore let us not by any means oppress each others spirit, for no man can well speak more than he knows, or confess more than he believes: let the words of the Apostle be always sounding in our ears, as if he were now speaking unto us, as he was sometimes to the Romans, Rom. 12.3. I say, through the grace given to me, to every man that is among you, not to think of himself more highly than he ought to think, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but to think to sobriety according as God hath dealt to every man the measure of faith: which rule if neglected, 'tis impossible there should be peace, not only in the World, but even in the Church, for there are diversities of apprehensions, even of the same things, every one speaking according to the measure of the gift of Christ. If this do not satisfy, I expect mine Opponents answer in writing, because they are many, and I in a manner alone, besides, litera script a manet, yet afterwards I shall not refuse conference with any, that shall with meekness desire it: July 16, 1644. Robert Bacon. The Wednesday following the two public disputes held in the College, there was sent an Order (after that some of the Ministers had been in consultation together) from some of the Committee, who had the day before publicly taken off the charge of error M. Sherbet and others laid against me, (in which also they did acquit me as from the matter of error yet enjoined me therein to departed the next day, a copy of which I could not get, neither could then actively obey: I humbly presented to them my reasons, which were, word, for word, as followeth. To the Honourable Committee of Parliament, in Gloucester. Honourable, WHereas I have seen an Order agreed upon by some of the Committee, that I am to departed this City to morrow, being Thursday, the five and twentieth of this instant month, not to reside in any Garrison of this County, or under the command of the Governonr of Gloucester, wherein if I fail, I am to expect punishment from the Committee, I humbly crave leave to lay at your feet, these following Considerations. 1 I have suffered in the cause of the Parliament, the loss of above four hundred pounds in money and goods, unless I can recover it again in the time of peace, so that I expect in justice, from the honourable Parliament (I contiraring faithful unto them as I shall through the help of God, till death) liberty and livelihood under their protection, which I beg for at your hands, their representative, here. 2 I have not wherewithal, neither can I possibly with the safety and health of my person departed so suddenly from this Garrison. 3 This I know, that if I fall into the hands of the King's forces, unless God doth mightily deliver me, will endanger the taking away of my life by them, for God is witness, and many men, how I have endeavoured by all means to further the cause of the Parliament, against them. 4 By this Order it cannot otherwise appear, but that I am put out of the City as a Malignant, which if I am apprehended, so to be, I am infinitely wronged, for I never entertained the least thought of disrespect against the Parliament. 5 I have behaved myself, both before, and since I came to the City, with all good conscience, both towards God and men, saying, no other thing, but witnessing both to small, and great, what Christ, the Apostles, and Martyrs, and our first Reformers witnessed, and all the Protestant Churches, at this day. 6 I am not such a stranger, but I am known to many of good report in the City, besides, I have lived till after Bristol was taken, a public Preacher, in, and about that City (which is not far from this) eight or nine years. 7 Whether it be not an infringing of the liberty of the subject, to thrust me out of the City for matters of Religion, especially, when all that have been spoken or written by me, is in appearance truth, as is confessed, no error proved against me, though many suspected, my heart and thoughts being judged, when my actions are without offence. 8 Whether mercy be not to be mingled with justice, that I be not forced to departed from my dear and loving wife (a woman of good birth and quality) especially now she is near that perilous time of child-birth-bearing, grief, by reason of my forced departure (she being but a weak woman) may hasten her death, especially in such a case. 9 Whether there be not an offence taken, and not given, by my preaching and conversation, as is usual, at the power and truth of the Gospel. 10 Yet, if I must be put out of town, I humbly beg a Copy of the Order, that I may have, to show the reasons why, and that I may have some longer time to prepare for so long a journey, for whether to go but to the City of London, I know not, and that I may take the next opportunity for company. Lastly, for the justification of my innocency, person, & doctrine, I refer myself to the tribunal of God's justice and this most Honourable Parliament: desiring God to forgive the malice and ignorance of mine enemies. And thus I humbly take my leave, and rest, Your Honour's servant in the blessed Gospel: R. BACON. A Copy of the Order sent me after the giving in this Petition. WE the Gentlemen of the Committee, gave out our Order, upon a serious debate, not by ourselves (as according to our instructions, we might have done) but with the ingredients and consult of many godly and learned Ministers; by both parties, and upon emergent reasons our votes were concluded, and (in a more civil manner than Master Bacon deserved) were sent unto him; yet, although he hath rather arraigned than entreated the Committee for an alteration of our judgements, we are resolved not to alter our commands, as rather engaged to gratify so many Orthodox Divines in this business than his fancy; the passages we have received from his hands, we hold more sit to be transmitted to the Parliament, as a greater abuse to their Ordinance, than an offence to our persons; and therefore desire Master Bacon will be obedient to our former Order, rather than put us upon a second course, which we not so much desire as he deserves. What affinity some passages in this Order have with that in the Revel. 17.13. those that have wisdom from above, may consider. Besides, who to judge the most godly and orthodox Ministers in these days of Controversy, is doubtless, somewhat more difficult than is by most supposed, otherwise these glorious (that I say not vainglorious titles (as godly, learned, orthodox,) would not have been so confidently put upon these Ministers, whose doctrinal assertion is most Heterodox, to name but that under their own hands, that by good works we obtain salvation, and whose practice in this was far enough from being godly, to undermine their brother, and seek his ruin, to establish themselves, not rendering him, no not the Magistrate himself, a just reason why. I shall here insert (as an acknowledgement of the sympathy of a faithful Friend, and Minister of the Gospel) these few lines, which he in verse sent my wife, to support her in her solitariness, and my forced departure. Possess your soul in patience, Christ doth reign, His r●d shall feed, his staff shall you sustain, Is husband gone? do friends begin to hind? Let not your heart be sad, God will provide, Life, livelihood, friends, husband, and withal: Increase of honour, shall succeed your fall: Pass by the frowns of men, contemn their scorn, Be not dismayed with bonds, you are free born, All things are subject unto Christ, and he, Commands them at his pleasure, therefore we, Of safety may be sure, Christ for us is, No power, or hate, can hurt, those that are his. The spark that was blown up into so great a flame against me, was my public reprehension of a certain pretended plaster for a Sinsick Soul, as being in itself contradictory, and repugnant to that of the Lords own prescribing, of which I spoke from Jeremy the 32.6. which is made up of those two sweet and saving salves, Truth and Peace, both which as the Psalmist speaks, but in a little different language, kiss each other in Christ, as also in them that are Christ's, but because I mentioned faith and repentance, which are two of those more than twenty other ingredients in this Mountebank medicine, some, whether inconsiderately or enviously, or both, I will not determine, reported, that I denied Faith and Repentance, but let the Assembly, or others judge, whether the Author of this Medicine, speak not rather the language of Rome, than Canaan, whether he be not rather a stranger, than a homebred Protestant, deceiving the people, feeding them with husks, under the specious names of the Crumbs of Comfort, there being evidently in it, not only that which is popish, false, and erroneous, but that which renders Religion, and the Mystery of God ridiculous; a copy of which, that all may judge, is here inscribed. A special Remedy, for a Sinsick Soul. FIrst, 1 Fast and Pray, In a book called the Crumbs of Comfort. 2 and then take a quart of Repentance of Nineve, and 3 put in two handfuls of faith 4 in the blood of Christ, with as much 5 Hope and 6 Charity as you can get, and put it into a Vessel of 7 a clean Conscience, 8 then boil it in the fire of love, 9 so long till you see by the Eyes of Faith, the black foam of the love of this World stink in your stomach, 10 then scum it off clean, with the Spoon of faithful Prayers, when this is done, 11 put in the Powder of Patience, and 12 take the Cloth of Christ's Innocency, 13 and strain altogether in his Cup, 14 then drink it burning hot next thy heart, 15 and cover thee warm with as many of the Amendment of life, as God shall strengthen and enable thee to bear, that 16 thou mayst sweat out all the poison of Covetousness, Pride, Whoredom, Idolatry, Usury, Swearing, Lying, with such like, 17 and when thou feelest thyself altered from the forenamed vices. Take 18 the Powder of Saywell, and put it upon thy tongue, 19 but drink thrice as much, ☞ do well daily, 20 Then take the Oil of good works, and anoint therewith thine eyes, ears, heart and hands that they may be ready and nimble to minister to the poor members of Christ, when this is done, then in God's name, 21 rise from sin willingly, 22 read in the Bible daily, take up the Cross of Christ boldly, 24 and stand to it manfully, 25 bear all visitations patiently, 26 Pray continually, 27 Rest thankfully, and thou shalt live everlastingly, and come to the hill of joy quickly, to to which place hasten us good Lord speedily. A POSTCRIPT, Containing some general and particular Observations upon M. Edward's his Gangraena. 1 General. MAster Edward's with the help of others, that load to his mill, seeks to fasten reproach upon the persons of those, whose faces he never saw, and the errors he chargeth on them, he cannot prove, yet his aim, and perhaps, the issue of his calumnies, may prove to this Nation, or to many in it, of as dangerous, and as dreadful consequence, as was the insinuation of the High-Priests and Pharisees against Christ, his person, Doctrine, conversation, follower's, to the Jewish Nation, and many in it: for to this day, that people judge, as these men reported, that Christ was an Imposter, his Doctrine blasphemous, his conversation lose, his followers accursed. Christ his entertainment at his coming in the Spirit, is foretold to hold proportion with that of his coming in the flesh, and therefore as little to be discerned in the one, as in the other, because he is to suffer over again in the Spirit, in the Gospel, in some way of proportion in the Saints, as he did then in the flesh, in his own person, for the Saints: here is wisdom, and 'tis that which is only from above, to discern the day of his coming, for he is in the world now, as then, under disguises, as a sign to be spoken against, to be judged in his members a blasphemer, a deceiver, a man gluttonous, a friend of Publicans, and Sinners, a wine-bibber, yea, to be crucified, and put to open shame: and of this he will upbraid the world at his appearing, and coming; I was among you, but as hungry, and thirsty, and naked, and sick, and imprisoned, wherefore you owned me not in my meanness, and low estate, therefore depart from me I know you not, I own you not, you shall not, you cannot, share with me, and mine, in glory. Men build the Sepulchers of the Prophets, seem to honour the memory of Christ, glory in the story of the Martyrs, & call themselves after their names, and yet persecute, blaspheme, and speak all manner of evil of that Spirit by which they spoke, thus it was from the beginning, and it is so unto this present hour, thus the Pharisces stood they thought in the truth the Prophets died for, and yet were in their generation, open and professed enemies unto it, and thus to this day, many contend in bitterness, and wrath, to their own, and others trouble, yea, the trouble of the Land they live in, for the truth they think, and yet remain without it, yea, revile it, where it is in truth, having the form, and not the power, the pretence, and not the thing itself (as they whom they pretend to be imitators of, had) which wheresoever it is, is blasphemed, of them that have it not, though they pretend never so much to have it. But this in somesort may be discerned, for by their fruits ye may know them, they that have it in pretence only, are as others of the world are, excepting this pretence only, proud, boasters, blasphemers, false accusers, make-bates, fierce, unquiet despisers of them that are good, 2 Tim. 3. but where it is in truth, it is like itself, even like Christ himself, Overcoming evil with good, in all meekness, love, patience, long-suffering, being reviled, they revile not again, gentle towards all men, and by this means, and no otherwise, they heap coals of fire on the heads of those that are enemies unto them, and so mightily still and successfully, but so as by suffering they overcome. M. Edward's, more than seems in his Epistle, to endeavour to get himself a name, to be in his, as some in the ages past were in theirs, famous for opposing Schism, Heresy, this might come to pass, if the time to come should exceed the present time in darkness, but the light that now shines manifests his folly very much, and that to very many already, how then will his works abide the fire? when the day shall reveal it to all; this therefore befalls M. Edward's in his Treatise, which accompanies all that do things in the dark, he misrepresents the truth, he stumbles at, which he must needs do, because he sees it not in the light, in which alone it shines, in so much that that is now from M. Edward's mouth, mistaken pen and judgement, undoubted blasphemy, might be at the first speaking, everlasting Truth and Gospel, Christ's Doctrine, which was truth, flowing from the glorious fountain of it, was yet when represented by the Pharisees, such as they took it to be, very false, vile, and absurd, witness the stories the Jews have of Christ and his Doctrine to this day, like the stories the Papists have of Luther, and the Protestants, so that as the Pharisees did Christ's; and as the Papists do Luther's, so doth M. Edward's mis-shape, and disguise, the glorious truth and doctrine of some, into a lie, this time, the truth's friend, will make appear, but I undertake not to justify either Schism or Heresy, there is too much of either found in the Land, and that even there, and amongst them, that most cry out against it i Which is true according to M. Edward's & his friends own maxim, the greatest Cutpurse cries Cutpurse most, by the same rule, let all judge whether M. Edward's be not the greatest Heretic, the greatest Schismatic: I pray God it prove not true. , occasioned by the long time of darkness we have been in, and now truth comes abroad, error goes forth with it, and in a mantle like unto it, yet this I can be bold in, because of this likeness, truth receives more blame than that which indeed deserves it. 2 Particular. M. Edward's, pretending more eminently than others to conscience; hath in that Court of his (hearing only the witnesses of one side) past a threefold sentence on me, and would have all men approve of the judgement he pronounceth, which is, that at Gloucester I was first erroneous, then incorrigible, and for both cast out of town. Here he thought to strike at two at once, and one of them, one of the greatest, and the most eminent in the Land, and that through the sides of him, that is indeed one of the meanest of the servants of Christ and the Kingdoms, viz. myself, he secretly upbraids, the ever honoured, and therefore most noble, because the most constant Patriot of his Country, and lover of good men, my Lord Say, and that for respecting me (as Christ did the man cast out by the Jews, for confessing him) when I had been so apparently wronged by others, it being the true character of those that are both great and good, to respect the unjustly oppressed. M. Edward's might in conscience have thought (who ever were his informers) on the English proverb, one man's tale's good, till another's heard, or which is more to be beeded, that of the Wise man, Prov. 18.17. he He that is first in his own cause, seemeth just, but his neighbour cometh and searcheth him out, and makes it to appear otherwise, so the first goes away ashamed: M. Edward's knowing I was in Town, and entertained by a great man (as he confesseth) might have had recourse to me for satisfaction, if not for mine, yet for that great man's sake, and not so apparently to wound his own reputation, to wound others, in sending abroad in print, a most notorious untruth, but he had a month's mind to reproach my Lord Say, Wit. Mr. Cr. and that he knew not how to do immediately, others having sped so ill before him, for such like unheard of boldness, therefore he takes occasion from me, when none was given by me, to do it. Surely a good man would have done otherwise, been as careful of another's name and honour (especially of one of the Peers and Pillars of the Land) as his own, but it seems he thinks his tongue is his own, and therefore under no control. But that M. Edward's, and they that will may know, that I was neither erroneous, or incorrigible, and therefore not cast out of Gloucester for either, I have printed this relation, wherein may appear the whole truth of the matter (the consciences of mine opposers being judge) that no error could be (though it was industriously sought after) picked out of any Sermon, discourse, or Prayer, was heard from me, either in public or private, and for this I challenge M. Edward's and all the World, if they can, to contradict: but herein it doth sufficiently appear, because they could not fasten any error that way upon me, they made trial of me, though in a most un-due, unchrististian, and un-brotherly way; by these ten Questions, with what meekness and sobriety, let the proposal of the second Question give all the Protestants in England to judge, that they might be sure they thought to catch me, they would cast out their line far enough, which surely they would never have done, it being so great a blemish to the Protestant Religion, but that they were confident to bring me into a snare: yet God's wisdom was such, that after four days solemn meeting, my Doctrine and conversation appeared far more innocent than before, and therefore at the conclusion of the last days solemn dispute, I was pronounced free from the charge of error laid against me, and that by M. Brummidge, a learned gentleman of the Committee, who was as Moderator during the dispute, which he did in the name of that whole Assembly, and therefore M. Corbet spoke aloud to this purpose, that though my words were justifiable, yet my meaning was otherwise, wherefore my meaning was indeed condemned in Gloucester by M. Corbet, and perhaps by others, when my words and actions were found, and therefore declared blameless, and that doth yet more fully appear, for though there was a double Order from the Committee for my removal, the copy of the first is before inscribed, for the reader's view, but the copy of the other I could by no means get, yet in neither of them was I charged with error, neither was it rendered as a reason of my removal, the only reason that I could find in either, was to give satisfaction to the importunity of some Ministers, to whom my Ministry, or rather the Ministry of Christ, was a burden, and therefore M. Holford publicly desired the City, to ease them of that burden, by putting Christ out of Town (for that was the expression he used) to whom many were ready enough to submit. As for my journey to Bristol which (M. Edward's having spies from every Quarter, takes notice of) I need not make Apology, those that were his informers could have told him my exceeding losses there, to a greater value, than I know how to make up again, but our losses are nothing in these men's eyes; (therefore that I may use M. Calamies words, in his Apology against M. Burton, pag. 8.) M. Edward's and his informer, sitting as Lords over my conscience, are not ashamed to judge of my intentions, the reason of my journey must needs be, to sow Schism there, he might doubtless with more love; have thought he is gone to recover, if it may be, some of the goods he was plundered of, as an eminent Minister of the City, spoke with more moderation, when he saw me going forth of Town, besides, all in and about Bristol know, that I have been exercised in the public Ministry of the Gospel for many years in those parts, and that through the grace of God, with a constant blessing from above, to the rejoicing of many in the Lord, thereabouts, and who themselves are my joy and crown in the Lord, and therefore I am not ashamed to declare my longing after them, to impart unto them some spiritual gift, that we might be mutually comforted by the faith and joy one of another, here again, therefore, I shall challenge M. Edward's, or his informer, who ever he be, to make it appear, if they can, that either my Doctrine, manner of life, purpose, faith, I have been these ten years conversant in, hath been any other then as becomes the Gospel, either in Bristol or elsewhere, which if they do not, as I know they cannot, let all the world take notice, they abuse their brother without a cause, and for this their slander, are in danger both of the judgement of God, and men, whom yet I desire, both God, and men, (as myself do), to forgive. A Conclusion, by way of advice to Master Edward's, and those of his Spirit, drawn from experience, but according to the Scripture: Rule, and Phrase. SIR, TWo things seem to trouble you, and those of your mina●, (for worse things I will not presume to divine of you) and you being troubled by them, you trouble others also, for they that are troubled themselves, are usually, if not always, a trouble in the places where they are to others, whether families, Cities, Kingdoms: And these are, 1 Diffidence in God. And 2 self confidence (the root from whence springs all our sorrow.) Hence three things you seem perplexed with the fear of, because of error, because of Schism, (to interpret the best of you and others of your mind.) 1 The Kingdoms Wealo: 2 The Church's peace: 3 Your own and others settlement: But for the first consider, Is not Christ King of Nations? doth not he uphold the worlds by the word of his power? is not the Kingdom His, and at His disposal? he sits at the stern, and guides it, who hath redeemed it with his blood? Oh that you, and all the Kingdom could see him taking care of it, as hitherto he hath done. And for the Church's peace, is it not durable, like itself, and him that gives it? an everlasting peace extended to it like a river, even the peace of God which passeth the understanding of either men or Angels, effectually to perturb. Christ gives peace, not as the world giveth, to take it away again, wherefore it is a true position, where men have not peace with God, and one with another, they are rather out of, then in the Church, for the Church is a Kingdom cannot be shaken: and for yourselves, if Christians; are you not upon a Rock? why then like Ahaz and his people are you moved, as the trees of the wood are moved with the wind, and not rather are at rest in Christ, and in him, by faith, quiet from fear of evil, he that wavereth, is like a wave of the Sea, driven with the wind, and tossed. The Advice than is, have faith in God, for Kingdom, Church, yourselves, he that believeth, shall not be ashamed: A believing Kingdom, a believing Church, a believing man, shall not be moved, but distrust the arm of flesh, your wisdom, zeal, government, you so contend about, the weapons of that warfare must not be carnal, that must take down those strong holds of Satan; Error, and false worship, but such as are mighty through God, think not as Uzzah did (of whom men speak so much at this day, though without knowledge) that the Ark will fall, unless you put to your hand (in an un-due manner) to support it, and know you not 'tis true alone of Christ, the government is upon his shoulders, he that puts to his hand as thinking he supports it, profanes it, & dishonours the Highpriest that is entrusted with the care of it, more commit the sin of Uzzah, than men at this day are ware of, the spiritualty (as they speak, that would keep up the distinction still) more than the temporalty, run upon this rock, and have done so of a long time, who have taken all into their own hands, if as Christ were not King, and the inheritance not His, but theirs, and therefore have divided it, (as the Jews did) among themselves: let us then remit the care of these things, so far as we are concerned in them to Christ, that careth for us according to the Apostles rule, be careful for a Phil. 4 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing, etc. but will you neglect to do what you can to preserve the Kingdom's weal, the Church's peace, our own, and others settlement in the truth? God forbidden, provided yet, we observe these three cautions: 1 That we in the use of means, keep within our Sphere, as many do not. 2 That what we do, we do in truth, for means used without faith, is like fire painted on the wall; it makes a blaze, but gives no heat. 3 That the remedy be proportioned to the distemper. For it doth appear exceeding strange and unchristian (that I say not Antichristian) and it will do so more and more, that Error, Schism, Heresy, which is the Gangrene you pretend so exceedingly to fear, (being in the very nature of it a spiritual and soul distemper,) the temporal sword (according to the Popish tenant) should be thought the only and the most effectual means for the cure of, whether this be not to pretend only to be a Physician, a soul Physician, and yet to have recourse wholly to another's box for ointment to do the cure: Hence it is that so many are proclaimed Schismatics, Heretics in the Pulpit, to provoke and engage the Magistrate, before there is any argument or Scripture sufficient brought for the proving of them to be such; even to this day, well nigh all hath been taken in for Oracle, that some few men (pretending piety and zeal, for holy Church) hath suggested to the Rulers of the earth, to the shedding of the blood of Saints, and turning Kingdoms upside down: But all praise be given to God, and Hallelujahs sung to him that sits on the Throne, this Book of deceit gins to be opened, and the Kingdoms learn of Christ to read it, that the Nations for this cause (we hope) may learn war no more. ● It is no Paradox to affirm, that selfconfidence is haunted with exceeding fear. The Scriptures Emblem, Character, Of an unbelieving, self-confident man is, Magor missabib, Fear round about. He fears where no fear is, a & fear hath torment Again, The Scriptures, Emblem, Character, Of him that hath Faith in God, is, Noah in the Ark, or Moses in the cleft of the rock: He is not afraid of any evil tidings, he fears nor the loss of life, estate, lest of all, the loss of his Religion: His heart is established with grace, and not with meats & outward things. To the Reader, line 21. r. Apostles advice. FINIS.