SVSANNA'S Apology against the ELDERS.  
OR A Vindication of SUSANNA PARR; one of those two Women lately Excommunicated by Mr LEWIS STUCLEY, and his Church in Exeter.  
Composed and Published by herself, for the clearing of her own Innocency, and the Satisfaction of all others, who desire to know the true Reason of their so rigorous Proceed against her.  Whose hatred is covered by deceit, his wickedness shall be showed before the whole Congregation. Prov. 26.26. They shall put you out of the Synagogues, yea the time cometh, that whosoever killeth you will think that he doth God service. Joh. 16.2. Let us go forth therefore unto him without the Camp, bearing his reproach, Heb. 13.13. 
Printed in the Year, 1659.   

To the Impartial READER.  
IT is a thorny path, and a miry way that I am compelled to walk in; a way wherein there is a danger of losing more in all likelihood, rather than of regaining what is already lost. A way, the walking wherein, all the comfort I have, is the hope of getting out of it at last, and so it concerns me to hasten as fast as I can. In it I meet with the Enemy's Sword, covered over with zeal for God and his glory, when as nothing of this hath appeared in the least, either in the work, or in the managing thereof: Satan is now transformed into an Angel of light, But my hope is, that he will in the end appear to be no other than he is, a prince of darkness, a black grisly Devil, Jealousy, and censorious Slander, the discovery of which, is the work I am at present engaged in, the design of this following Vindication: a work it is no less difficult and dangerous, then troublesome, and unpleasing, in respect of myself who writ, the things whereof I writ, and the persons against whom I writ.  
Weakness is entailed upon my Sex in general, and for myself in particular, I am a despised worm, a woman full of natural and sinful infirmities; the chiefest of Sinners, and least▪ of Saints: should the Lord contend with me, I must lay my hand upon my mouth, I must acknowledge him to be just and righteous in suffering them to deal thus with me; neither should I put myself to the trouble of a Vindication, but leave the clearing of my Innocency to that day which he hath appointed to judge the world in righteousness. I have cause to remember, and be ashamed before the Lord, there being Iniquity even in my holy things; yet as to them, my heart doth not reproach me, but on the contrary, I have great cause of rejoicing, in the uprightness of my heart, as to the things of God, and in my abundant love and affections unto them, my heart was enlarged in love towards them, and therefore my mouth was opened upon all occasions for their good: though I was of a stamering Tongue, slow of speech, and wanted eloquence, yet the desire I had of their perfection, made me forward to speak to them in general, and in particular: the Lord knows I lie not, my conscience also bearing me witness. I mourned with them that mourned, rejoiced with them that rejoiced; when any were under temptations, or afflictions, I did labour to sympathise with them, as if they were mine own, and did engage for them at the Throne of Grace as for myself. And as for that which I did oppose among them, it was matter of mourning unto me, when I apprehended the glory of Christ, and their particular interest, could not stand together, I then withstood them, resolving not to spare any that stood in the way of Christ, and the Gospel's enlargement. It is my comfort that the Lord seethe not as man seethe, man looketh on the outward appearance, but the Lord looketh on the heart: not he that commendeth himself, but he whom the Lord commendeth is approved. Though they have proceeded to Censure me, and have been full of Cursing and bitterness, returning evil for good; yet I shall pray, Lord lay not this sin to their charge: they know not what Spirit they are of.  
Besides my personal weaknesses, the many Family-cares that lie upon me, must needs unfit me for such a work, and very much disinable me to write even of those things which were newly done, and fresh in my memory, much more to write of these, which they charged me with, being some of them transacted Seven or Eight years since: In the laying down of which, if my memory should fail me, I need not tell thee (if thou knowest Mr. Stucley and his Congregation) what an improvement they will make thereof, for the justifying of their late unchristian Censure, of whom I have cause to complain, as the Church in the words of Jeremiah, Lam. 3.53. they have cut off my life in the dungeon, and cast a stone upon me, which they threaten to eternity. Surely they who have been so wicked as to censure me without any ground, will not stick to take hold of the least occasion for the maintaining of it, and though I have in part been cleared by the Ministers of Exeter from their forged accusations, who received me jointly into communion with them, yet my Adversaries being so crafty, cruel, and powerful, it will be no hard matter for them to bear down all their gainsayers; whosoever shall dare to contradict them, unless the Lord himself take them in hand, and then though they are mightier than I, yet they will find to their cost, that he is higher than they, to him I have committed my way, in him is my trust, therefore my confidence is, that he will bring it to pass, seeing my undertaking is not so much for myself, as for the Lord, for his servants and for his people.  
It cannot be (whatever Mr Stucley says to the contrary, p. 46. of his answer to Mr Toby Allen.) but that a slur is cast (by their censuring me) on the Ministers and people of God, in this City, it must needs reflect very much on them, who have received such a daughter of Belial; such a liar, etc. (as he tells the world confidently enough I am) into communion and fellowship with them. I look on it as my duty, to keep the house of God pure, to the uttermost of my power, which in this case I cannot do, without clearing myself from those crimes laid to my charge. Had Mr Stucley dealt ingeniously with his Readers, in discovering the right and true grounds of his Excommunication (viz:) my hearing another Minister, whiles I was with them, and after my leaving them, my refusing to return, unless I might have the liberty of communion with other of God's people in this City, than it would have been apparent, that their censuring me was no other than the smiting of the watchmen, for seeking after my beloved, and so have freed me from a great deal of trouble: But seeing he hath dealt so craftily as to omit them, and lay other things to my charge in their place, it will be worth the while a little to uncase him in his comparisons, for the undeceiving of those, who (by his two Books) may be persuaded to think that Mris Allen and myself are indeed children of hell, and fit for fellowship with damned spirits, then to be associates of the Lords people; p. 11. True Acc: And that they on the other side are a self denying people, trampling the world under their feet, keeping judgement and doing righteousness at all times, having their hands filled with both the Tables, and an equal respect to all God's Commandments, pag. 13.  
To this end I shall declare,  
First, the ground of my joining with them; and here I cannot but take shame to myself, for being so rash; as because of their specious pretences, to forsake the society of God's people, and join with them, before I saw what work they will make.  
Secondly, the manner of our joining together, and my coming in unto them.  
Thirdly, some remarkable passages, I observed whiles I was with them, together with my behaviour in reproof, admonition, and admission of members.  
Fourthly, declare the grounds of the difference between us, and of my leaving them, and also how I left them.  
Lastly, wipe off the reproaches they have cast upon me, since my leaving them.  
All which I shall set upon in the strength of Christ, who is able to make the foolish things of the world to confound the wise, and the weak things of the world to confound the mighty: And never had a poor creature greater cause to fly for refuge to the hope set before me in the Gospel, to get within the veil, and shroud myself under the wings of the Almighty, till these calamities be overpast, than I have: my enemies are many, and I am single; they wise, or rather crafty, I simple; they mighty, I weak; they have witnesses (as Mr Stucley affirms) I none; and which is worst of all, by accusing me of lying, by making me a notorious liar, they have endeavoured to stop the ears of the people, and take them off from believing, and giving credit to what I writ: so that if the Lord doth not bring forth my righteousness as the light, and my judgement as the noon day, I can look for none other then to become a Prey (by my writing) unto those who wait for my halting, who have (as fare as I can perceive) taken up a resolution, (according to the Elders threatening) to make my going away cost me dearer, than my coming among them, its true, I have not yet resisted unto blood, yet I know not how soon I may, they have endeavoured to deprive me of my good name, which is of more worth than riches, and the next in esteem to life itself. And what they will do next, had they power in their hands, the Lord knows! it is to be feared that they who have been so forward to Smite with the Tongue, will not be backward to strike with the hand, when occasion shall serve: The Papists, when they had put a Cap upon the head of John Husse, on which were painted several ugly devils, presently after cast him into the fire: if that which was his lot, and the lot of other servants of God, be mine, the will of the Lord be done: It is my resolution to part with all, rather than return to such a backsliding, and self seeking people: And therefore my request is unto you, the Ministers of Christ in this Nation, that you would take my case into your serious consideration, and call Mr Stucley to an account, for his disorderly smiting his fellow-servants: That you, who have so openly declared against Separation, and charged it as a duty on strayers to return into the fold of Christ, would encourage others to follow our example, by defending us against the assaults and endeavours of those who have dealt so outrageously with us, upon no other account then our leaving them, and returning unto you, as it will appear in the following Narrative and Vindication, from which I shall no longer detain you, but conclude and shut up all with this request, that you would in the examination of what I have said, not look to words or expressions which may not be so fitly placed, but to the things themselves, and the truth of them, which was the chief aim (in writing) of her, who still professeth herself to be an engaged servant to Jesus Christ in Gospel bonds  
SUSANNA PARR.   

NARRATIVE.  
We were told in the time of the Wars, that when the Lord did turn our Captivity, there must be a thorough Reformation, every thing must be brought to the pattern in the Mount; and by some, that rather no Reformation, than a partial Reformation; and in special, the last war by many was styled a Sacramental war.  
Considerations of this nature made me willing to engage where was most purity as to the Ordinances, and the great affection and good opinion I had of the New-England Churches, made me in liking with the congregational way: Besides it is well known, 
Explicit Cou.  how much was spoken of a Church State, and the privileges thereof: A greater effusion of the Spirit, more purity and holiness, more union and communion, more liberty of Conscience, and freedom from that yoke of being servants unto men, in this Church State, then could be found elsewhere: Many such considerations made me engage in this way, which we did after this manner.  
Mr Stucley being at Torrington, and coming often to this City, speaking very much in commendation of Mr Bartlet's Church at Brideford, and the order therein, and also exhorting me, and others to meet together, telling us that we did not live like Christians, because we had not communion one with another, and that we must come together, so that we might be in a capacity of having the ordinances; we thereupon met very often, the time was spent in praying, and speaking one to another, what God had done for our souls: And to this we were enjoined secrecy, the reason was given, because we might be put upon such temptations (if it were known) as we could not resist. This practice we continued once or twice a week for a long time, M. Stucley promising to be at our meetings, which he accordingly performed sometimes. At length some of us desired to have the Sacrament of the Lords Supper, and because of that confusion which was among us, in that we wanted abilities for the right managing of our weekly Exercises, we desired likewise to have a Minister, M. Hanmer was pitched upon by some, but opposed by others, in the end we agreed to leave it to M. Barlet of Brideford, whether M. Hanmer, or M. Stucley was the fittest for us, hereupon we sent messengers to M. Bartlet, who when they came to his house found M. Stucley himself there, M. Bartlet told the messengers, he conceived M. Stucley was fittest for the present: but however he would acquaint M. Hanmer with the business, which he did, but M. Hanmer refused it. After this M. Stucley came to continue in this City, yet not quitting Torrington till the means was settled on him here. And now again some of us (the greater number were very indifferent) renewed our former desires of having the Sacrament, and sent about it to M. Bartlet, who said, we were not as yet in a capacity to have that Ordinance, that it was necessary we should be first in a Gospel order embodied: and said moreover, that then we should see much of God, that the day of our embodying would be such a day as we had never seen. A while after M. Bartlet came to the City with his Church officers, he himself prayed and preached on Zech. 6.12. in the ●●●ning, afterwards seven or eight persons spoke out the experiences they had of the change of their condition, with which I was much affected, and through M. Stucleys' persuasion did the like. Afterwards there was a confession of faith read, being a Copy of that which was composed by M. Hughes, which Copy we had not from the Author, but from another, this confession of faith was subscribed by every one of us. And then M. Bartlet made some proposals unto us by way of quaere, to this effect as I remember.  
1. Whether we would take Christ for our Judge, King, and Lawgiver.  
2. Whether we would renounce all ways of false worship?  
3. Whether we would worship God in all his Ordinances?  
4. Whether we would give up ourselves to the Lord, and one to another, and would engage ourselves in all duties of Christianity each unto other?  
5. Whether we would hold communion with other Churches?  
6. Whether we would relieve the Saints that were in Communion, according to our ability?  
7. Whether we would not rest in the light that we had received, but would study to know the mind of God, and live up unto it?  
This is the substance of our engagement, as I remember. At this time and somewhile after, there was never a woman of the Church but myself, and yet at every meeting about Church affairs Master Stucley would send for me, and when I pleaded for my absence (at such times) from the meetings, that of the Apostle, Let your women keep silence in the Church, for it is not permitted unto them to speak; he replied, he would do nothing without the consent of the whole. And when I was present, he himself would constrain me to speak my opinion of things proposed.  
We were (as I said formerly) very desirous of the Sacrament, in order to which, our first work was to get a Minister that might administer it.  
Although Master Stucley was with us, yet the people of Torrington claimed an engagement from him, that Town having been visited with the plague, and deprived of their Miinisters maintenance. Master Stucley (who was their Minister) for those reasons left them; but with a promise of returning so soon as the Lord should remove his hand, and sufficient maintenance for a Minister should be procured, both which being at this time effected, we could not choose him to be an Officer, until he were by them freed from his engagement: in order hereunto much means was used, Master Bartlet was employed to persuade them unto it; but they with one consent refused it, saying, that seeing he had promised to return, they expected that he should keep promise with them.  
Hereupon we wrote for counsel to some of the congregational Churches in London, Master Feake, and Master Harrison (in their answers to our Letters) affirmed that Master Stucley was bound in conscience to go unto Torrington: that it would be dishonourable to the Gospel to leave them, unless he could get their consent for his dismission. At length Master Stucley himself accompanied with two or three of the Church road thither, where having made an agreement with the people, those that road with him were called in to consent thereunto, which they accordingly did.  
At their return Master Stucley required each one of us to consent likewise unto the agreement they made at Torrington, without declaring what it was; which being done by all the men, he desired the sisters (there being other women now added to the Church) to do the like, which myself and some others refused, resolving that we would not act by an implicit faith. Master Stucley thereupon said, that what was done was a Church act, because they who went with him consented thereunto (viz.) that we were engaged to get a Minister for the people of Torrington. Accordingly there was one procured, who continued with them for a time.  
This Serpentine subtlety of his I took special notice of, and did for it reprove him to his face: we were in the mean time (and so continued for some years) in a bewildered condition, without either of the Sacraments, some not having their children baptised in a long time, others did procure some congregational Minister to do it. And as for the Lords Supper, they who would partake of it; road to other places in the Country: most of the people were very indifferent whether we had the Ordinances or no, seeking themselves, getting places and offices, designing how they might build their own houses: and as for Master Stucley himself, he was so distracted with Lawsuits, Entangled with the world and money engagements, as that he was seldom with us at our fasts and times of prayer.  
Hence I began to suspect, that they intended nothing but separation, and setting up of themselves and their own interests and designs, which did exceedingly trouble me.  
Upon our private fast days, when we had done praying, it was our custom (for the help of those that were to pray) to spend a little time in Conference, and at such times did I take occasion to speak of the disorders among us, & told them plainly, that I feared we did separate from others more godly than ourselves, as Cain, who went out from the presence of the Lord to build cities; that there was little regard had to what we at first pretended, the setting up of pure ordinances; I often told them that I never heard or read in Scripture, or other history, that the Lord did make use of a people of such an earthly, lukewarm, and indifferent spirit, in any public work of reformation; that it was not a party, or confederacy that I looked after, but to have the Gospel more discovered in greater light and beauty; and the ordinances to be enjoyed in greater purity: the beauty of God's ornament to be set in Majesty, and more purity and selfe-deniall to appear in us, who had separated from all mixtures.  
Because I conceive that purity lay only in this way, therefore was I very forward and zealous in it, hoping to leave posterity the ordinances pure, and the name of God glorious in the brightness of the Gospel: for this cause did I deal so plainly with them; with which plain and faithful dealing, they pretended many times to be much affected, and thereupon would do something more in order to Religion, than they had formerly.  
Master Stucley (as I said before) being troubled about the things of this world, left us to ourselves very often in our meetings: so that it is not to be wondered at, if in them there were much strange fire, both in prayer and exposition of the Scriptures, they being mere Novices, and in the entrance of Christianity, and many of them scarce well principled, I feared that the name of God was often taken in vain in prayer, sure I am that much ignorance, pride, and self confidence, and a Diotrephes spirit strongly working, appeared in many of them.  

N.E.  One of them affirmed, that there was no iniquity of the holy things etc. this being delivered without any caution when the meeting was public, I told him of it in private the same day.  

Owen.  Another who had formerly been an Anabaptist, than a Seeker, next (as I was informed) a Papist, or little better, very much addicted to the study of their books, the most conviction that he had (as was reported) was by Ionas Ware, since a Roman Catholic, who went to Rome, and then turning to prelacy, and the book of Common-prayer, and afterward an Independent, the same person was very forward at our meetings, and did often put forth himself in the duty of prayer, which was a great trouble to me to hear how the name of God was taken in vain by him, insomuch as that I earnestly desired Master Stucley to hinder him from engaging in that duty, till he understood the nature of it better.  
I acquainted him likewise of other disorders and miscarriages very frequent at our meetings, declaring how much I was troubled at them; for redress of which, I entreated him to be constantly with us. But he endeavoured to quiet me with this, that they were honest, though weak, and further persuaded me to be constant at the meetings, to be faithful unto them, in minding them of what was amiss. I told him it was more fit for me to be in private meditation, to be gathering rather then scattering: but he replied, that the time was now not to be Closet-Professors, but to say, come, let us go up to the house of the Lord, to seek the Lord together, with our faces Zion-ward. And though I pleaded my Sex, my natural and sinful infirmities, which made me unfit to speak unto others, yet he pressed it on me as my duty. And when there was any Jarring between them and myself, he desired me not to be troubled, though I met with opposition, that one was of a Soldierly spirit, another of a dull Spirit, that it was mere Envy, promising to speak with them about it himself. Yea when I resolved to be silent at some meetings, Mr. Stucley himself would single me out, and even constrain me to speak.  
As concerning my Carriage at the Admission of members, I shall give a brief account of it as followeth.  
They who desired admission into the Society, were sometimes desired in a private meeting to speak what experience they had of the work of grace upon their Souls: after which we were every one of us both men and women to declare our thoughts of what was spoken; it being laid down as a ground, that we must have an account of a change from a natural and legal estate, into an estate of grace and believing, of those whom we admitted into communion with us. I among the rest did according to my weak measure declare myself against that which I thought would not stand for grace. I was so far from delighting in this work, as that it was a trouble to me, an Employment from which I would willingly have been freed: I conceived it more needful for myself to study the worrd, and compare my own heart with the rule, then to be so taken up about the condition of others. But this was our principle, we were to keep the house of God pure, we were set as Porters at the door, it was our duty, we were not to be wanting at such times, yea it was our liberty, that we, who were to have communion with those who came to be admitted, should give in our assent, or descent in reference to their admission. I did therefore at such times declare my thoughts aswell as the rest, but left the determination to themselves, as it appears in Ganicle, who was admitted, though I was at the first against his admission. I mention him, because he was brought by Mr. Eveleigh, as an Instance of my censoriousness. I was blamed for disliking him, whom they said was one of the most eminent among them, and yet it was not long after, before he discovered himself, by Renouncing the principles of Christianity, and turning Quaker. He in speaking out his Experiences pretended unto much Joy and ravishment of Spirit, but (the Lord knows) when he spoke of such enjoyments, he spoke as a stranger that never intermeddled with this Joy, never declaring any powerful effect thereof, but only that which was, only but a Balaams wish. I the rather instance in him, because he was the first that kindled the fire of Contention, which then broke out in that manner, as it is not quenched to this day; here began the Quarrel on their part. When I was called by the Elder to give in my thoughts concerning a Person proposed, he most disorderly intercepted me, for which there was not the least admonition given him: but not long after his folly was made manifest, by his Casting off the very form of godliness. This is one and the Chief one of those persons whom I disliked, though approved of by the Church. If I be contentious for opposing such a one, let me be contentious still; though none among them will witness for me, yet he doth, he stands to this day as a sad witness between me and them, whether I were contentious in my oppositions, or they infallible in their determinations. Besides, as for some who continue among them, if you look for distinguishing Characters, they are scarcely visible, much less easy to be discerned.  
Thus I did from time to time, whilst we were without Officers and Ordinances, partly through the great desire I had to promote the work of Reformation among us, partly through Mr Stucley's instigation reprove them for their indifferency of Spirit, stir them up to that which I conceived was their duty, for which I always gave them my grounds and reasons. But after the officers were chosen, I never meddled (to my remembrance) with Church affairs, nor spoke in the meetings, after I heard by Mr. Stucley my speaking was disrelisht; unless a Question was proposed, and I was desired to give my Answer unto it.  
Not long after, the Officers were chosen, I being at Mr. Stucley's house, desired him to resolve me concerning a true Church, he then confessed that the Churches of New England did acknowledge the Churches of old England, from whence we had separated, to be true Churches: I told him thereupon that we could not justify our Separation. At length we falling into discourse of other things, he said my speaking was disrelisht by some; I answered, that I did not like it myself, and therefore would be from thenceforth silent, though I looked on it as my duty formerly, he told me no, he would have me speak, but it must be by a Brother; for a slander by may see more than he that plays the game, promising likewise if I did speak by him, to deliver my words in the same manner as I spoke them.  
After this it pleased the Lord to exercise me with a smarting affliction, the death of a dear child; the suddenness of the stroke, and some other circumstances made it a very melting affliction. When my Bowels were yerning towards my child, I called to remembrance the Lords tender bowels towards his children, for whom he had given his only Son; when I considered the breach that the Lord had made in my family, I beheld how terrible it was to make a breach in his family. Then the work I was engaged in, this Sin of Separation, appeared nakedly unto me to be no other than a wounding of Christ's body, which is his Church, the Church which he hath purchased with his own blood: I than looked on Separation to be a dividing of Christ. Truly I beheld it with terror, this sin of wounding of Christ it made a wound in my soul, which was kept open in a terrible manner, the Lord bringing to my remembrance his Justice and severity, and wrath revealed from heaven on families and nations, yea on his own people, ever since the beginning of the world: as also his Judgements which are in the earth to this day, from Genesis to the Revelation was brought to my remembrance, and kept hard upon me. Having these Impressions on my Spirit, I was almost overwhelmed, and in mine own apprehension upon the Borders of Hell, where the Lord made me to behold the Execution of his wrath upon sinners: I could then have told what hell was, I felt the flashings of helfire in my soul, the wrath of God that lay hard upon me, the effects whereof were very terrible, insomuch as I was even swallowed up, only the Lord was pleased to keep me following after him, resolving to lie at his feet, though he should spurn me to hell. Having thus been under a sentence of death with the very terrors of hell in my soul, providence so ordering it, I came (by following the people) where Mr. FORD preached. I no sooner came into the Congregation, but I was so exceedingly troubled, as that I vented myself in Passionate tears; fearing lest I might be unfit to hear, but in prayer recovered myself. His text was in John 16: last. Be of good cheer, I have overcome the world. He instanced in all the enemies of the new creature, the World, the God of this world, Sin, Death, and Hell: the Lord setting it home every sentence was to me as the rivetting of the nails, set on by the great master of Assemblies, and in prayer afterward (the Lord so providing) those very particulars which were the burden of my soul, were put up unto God. I went out of the congregation with another frame of spirit then when I came in, blessing the Lord for giving his Son Jesus Christ, who hath loved us, and washed us from our sins in his own blood, and hath made us Kings and Priests unto God. But afterwards I began to question whether I had not taken that, which did not belong unto me, Christ then speaking comfort to his disciples in reference to that hardship they were to meet with in the world; among the rest of their sufferings this was one, that they should be put out of the Synagogues, yea the time would come that whosoever killed them, would think he did God good service, which things Christ told them that they might not be offended: But yet the Sermon being in general of all the Enemies of the new Creature, I could not put it off. Furthermore the appearance of God was so remarkable in the change of my spirit, as that I could not but take it home, that Sins of the right hand and left hand, and separation also, and death and hell should be cast into the lake that burneth with fire and brimstone, that in the mean time Christ hath overcome the world, the Prince of this world is judged, condemned already, only the execution is deferred till the time appointed by the father. And as for sufferings, that we must look for them, having such provision so remarkably laid in before, I cannot but take notice of it at present. But then I could not conceive how it was likely for me to suffer in that kind, there being then so much love pretended. But now the time is come, and therefore I mention it: Christ sayeth, these things have I spoken unto you, that when the time shall come, you may remember that I told you of them. Now I can make application of all the Sermon which is food for my faith to live upon, although I suffer as an evil doer. I mention it with admiration, that the Lord even then when he spoke peace unto me after my being convinced of Separation, should lay also provision against Excommunication.  
But now after my conviction of Separation, it troubled me very much, because I knew not how to avoid it: my fear was lest I should be constrained to live in it, had I presently come off, I should have made a breach there. They pretended so much love unto me, as I knew not which way to break this bond, which the Apostle calls the bond of perfectness; wherefore I resolved to wait upon the Lord, for the opening a way unto me, which he did afterwards in manner following.  
The Lord was making such abundant Provision for me in Mr. Ford's ministry, I did constantly attend thereon, hearing him once a Lords day for the most part, unless it were when we had the Sacrament of the Lords Supper administered among us. This was my practice ever since he came to this City, of which Mr. Stucley took no great notice before he was in office; but afterward both he and the people were displeased with me for it, on which began the quarrel on my part between us. Mr. Stoneham being a stranger was employed to take me off from this practice, who at first pretended that it did very much trouble him, but since he hath told me that he wished that he had never been put upon it.  
He sent a Messenger unto me to persuade me to leave Mr. Ford's ministry: I than shown my grounds for that practice, what provision I found there, and how the Lord had made that ministry effectual unto me, and withal that when I came among them, I took up a resolution to attend upon that ministry.  
The same day in a public meeting they accused me first of Contention, and secondly for my hearing Mr. Ford, which (as the Elder said) the Church neither could nor would bear, however they would not meddle with it for that time.  
As to the Article of Contention I appealed to the Church, and charged them to be faithful as they would answer it another day, in making it known whether they had found me Contentious.  
Upon which, I having withdrawn myself, they entered into a debate about it, every one declaring their thoughts of me: the result of which debate was this.  
That they neither could nor would charge me with contention for a world, but did fear that through a mixture of Corruption it might tend to contention. This business was ended three days after, they declaring that they were satisfied.  
But as to the other Article the Elder told me the very next day, when I pressed him to declare whether he knew of any thing against me, he told me that there was nothing else in the world but my hearing Master Ford, and then desired me to leave off that practice; which I did sometimes to content them, but the little peace that I found in it, made me quickly to take it up again.  
After this messengers were sent unto me several times from the Church, to inform me how my practice was disliked by some, to whom I gave my reasons for it as formerly, and told them farther, that I was engaged to study the mind of Christ; and because of their dis-satisfaction, to seek the Lord in this thing, I promised likewise to submit myself to the Officers, so as to be accountable to them of my hearing Mr Ford. I informed them also, how the Lord had made use of that Ministry for my good in these times of distraction, I gave them thanks for the great love, & good will they seemed to bear towards me, but withal desired them not to be offended if I made use of my Christian liberty till I was better informed, and told them where the Carcase is, there will the eagle's resort.  
Master Stucley also sent me two long letters, wherein he endeavoured to persuade me to have dependence only on their ministry without hearing any other.  
But when they saw that I could not be taken off from this practice, they began to quarrel with me, telling me that I was contentious, that it was height of spirit, and so by little and little estranged themselves. But the Word was a light unto me, and so evident, as if it had been appointed on purpose for direction, they themselves being judges, insomuch as some of them asked me whether I did not use to visit Mr. Ford.  
As for Mr. Stoneham he declared in his public ministry oftentimes, That it was out of the way of order to hear any other minister, when our own officers preached, that no blessing was to be expected in such a way, and if so be there were any profit received, it was a delusion, a temptation, yea a judgement of God upon such a soul; it was a going out of the bosom of Christ into the bosom of strangers; Rebellion against Christ, and that such must be dealt with as Traitors and Rebels.  
At length a fast, a day of humiliation was appointed for the disorderly walking of some, and that with obstinacy in the general.  
Hereupon I went unto Mr. Stoneham to know for what end this fast was intended, whether it was in reference to myself; if so, I should remove the occasion, resolving with myself, if the liberty of hearing other ministers were denied me, to leave them. But he and Mr. Stucley whom I found with him, in stead of informing me fell into a dispute about true Churches, a subject that I was unskilful in, and he by reason of his deafness unfit to treat of, and withal let fall some strange Expressions concerning the people of God. I told him that I did delight in the image of God where ever I found it, in those that were the Excellent of the Earth, that did excel in virtue: he than endeavoured to persuade me that I was to have my affections tied up to those of their Society, alleging that I might aswell delight in another man that was not my husband, because the Image of God shined more in him then in my husband. I being troubled at this gross discourse told him that those relations were of a different nature, and that I thought I did owe more duty where God in his Providence had cast me, and where I had the opportunity and ability to perform it, than I was engaged unto or could discharge unto others, where I had no such opportunities: yet I did not look upon it as that which could cut off my affections from the people of God, from those who had the Image of God renewed in them. Something also was spoken of Church ordinances, Mr. Stucley said the preaching of the word was not a Church ordinance, because that it might be preached by one that was not a Church officer, and it might be used out of a Church, even in a family. For my own part I knew not how to understand these distinctions, but accounted them strange doctrines.  
Mr. Stucley some days after in a letter taxed me for acknowledging an assembly of people to be a Church meeting, and the wednesday meeting to be a Church meeting which formerly I looked upon as Babylon. To which I returned Answer by letter, that I accounted those from whom we did separate a true Church, as he had told me the New England ministers did; that I looked upon the wednesdays meeting to be a Church meeting, the Ministers as ambassadors of Christ, the preaching of the word a Church ordinance, that which Christ hath appointed for the gathering in, building up, and edifying of his body, which is the Church, that I did put no difference between hearing there and among ourselves in point of efficacy, and that my separation from them was not in doctrine and worship, but in discipline. Much I wrote likewise for the removing of some prejudices, complaining how I was preached against, and prayed against; informing him likewise that I was neither able to live in the fire of contention, nor sit down under a ministry that I could not profit by, and therefore should willingly withdraw from them, I also desired him that whilst we contended for pure ordinances we should not suffer the Gospel to be corrupted, and that I feared we did not walk up to our own principles, and I likewise desired direction from him.  
When the day appointed for the fast was come, I went to the meeting not knowing for what it was intended, The practice of the hearing of other ministers was then made to be as the Sin of Korah and Dathan And between the several prayers Mr Stonehan propounded somewhat by way of question, how to know an heretic: one discovery was when persons went against their own principles as those did, who although they have given up themselves on unto another shall notwithstanding say they delight in the Image of God where ever they find it, in the Excellent ones of the earth, which was contrary to their principles and destructive to the very fundementalls of the Church.  
This being contrary in my apprehension to that of the Apostle. 2 Col, where he tells us. That he had great conflict. not for them only which he knew, But also for as many (of the Saints) as had not seen his face in the flesh, And in Chap: 1.4. where he commends them for their love to all the Saints, I did in the conclusion tell some of them privately, There was that delivered which could not be proved by the word.  
The Sacrament of the Lords Supper had been about this time omitted for near half a year, sure I am it was very long, I enquired of some the reason thereof, who told me because I could not sit down with Master Stoneham's ministry, whereupon I went to Master Stoneham to know the reason why the Sacrament was kept from us, at the first he gave me no answer, but when I was earnest with him to give me satisfaction, he said, that he did not know what use I would make of it: I than told him, he looked upon me as under a temptation, when I was in an ordinance of Jesus Christ; but I had cause to fear that he was under a temptation, in neglecting such an ordinance of Jesus Christ, which he had a command often to make use of; and then entreated him that if he thought me unworthy to partake of it, that I only might be kept off, that the ordinance might not (upon that account) be laid aside: to this he replied, that the prayers they had put up, would be answered, which was all the satisfaction I could get from him at that time: A week after I pressed him again for the Sacrament, he then told me, that if I would not sit down under his ministry he would be no officer unto me, and for a close told me, there was one who had somewhat against me: whereupon the same day I went to Master Stucley to know what it was that some body had against me, what the evil was they could charge me with, I told him that it was my desire and endeavour to keep a good conscience void of offence both towards God and towards men: that if there were any evil with which they could charge me, upon information what it was, I would not continue in the practice thereof, and therefore desired him to tell me what it was, that one had against me: to which Master Stoneham, then being at Master Stucleys' house, answered, that I must first resolve to sit down under their ministry, and then they would confer about that: I replied that I did not separate, but in distinguishing ordinances, unto which this answer was returned, that there was as much reason for a woman to go after another man because of fruitfulness, as to make use of another Ministry because of more benefit. At which gross discovery of themselves I resolved with myself to take my leave of them: Master Stucley at my going forth came with me to the door, and then desired me to deny my self-holiness for God, and look for a reward in heaven: This was the last time that ever I was in his house.  
After this two or three times I went to Mr. Eveleigh the Elder, to know what it was they had against me▪ but I could never speak with him, until I met him at the meeting, where I desired to speak with him, and went to his house, and desired him to inform me, what they had to Charge me with, who instead of answering directly to my question said, there would be a Sacrament the next Lord's day, which (as I remember) was put of, and that some body did desire me to forbear, my Answer was, that I should not give offence to any, he then told me what a do they had to please me, instancing in his wife, dead and buried long before.  
This being all I could learn of him, I went about to several persons (att their houses) to know what it was that they had against me, but they told me there was nothing but my going to hear others, than I asked whether the Church had any thing against me, they did assure me the Church had nothing against me, Having done this, I beheld the door standing so wide open, as that I might fairly take my leave, which yet I did not, before I had for a while seriously and sadly considered of these following particulars.  
1. The strangeness of their opinions and practices in reference to the ordinances of Jesus Christ: Preaching was affirmed to be no Church Ordinance, as also Catechising.  
The ordinance of Fasting exceedingly perverted, in which they walked in the ways of Ahab, and statutes of Omry, Making it like Ismaels' weeping to fall on poor souls, when they go to worship the Lord, like the tumultuous concourse of people, Act. 19.32. by concealing the particular occasions and ends of their fastings, fasting rather for strife and debate, then to keep the unity of the spirit in the bond of peace with God's people.  
The Sacrament of the Lords Supper was for a long time detained, not only from myself in particular without giving any reason, but from the whole Congregation in general; new, and unheard of, and unscriptural qualifications were required of those who would partake thereof: They must subscribe and engage not to hear any, but their own Officers at such times as the Officers did preach, and must believe that a greater blessing was to be expected on their Ministry, then on the Ministry of others, when (as the Apostle saith) He that planteth, and he that watereth are all one, 1 Cor. 3.7, 8. To come out from among them upon this account I was very much encouraged by Master Burroughs, who in his heart divisions, p. 174. sayeth, If Governors enjoin any thing upon the Church, or any member thereof that is Sin, or if they shall mingle Evil in the Public worship, so that there can be no joining with their worship, but there must be joining likewise with their Sin: In this case they are the Schismatics, not those who withdraw from them.  
Yea farther If they impose that, which is not necessary though in itself not sinful, and will not bear with the weakness of such as think it Evil: If upon that, they are forced to withdraw, in this the governors are the Schismatics; the cause of the Rent is in them, they ought in such things to bear with the weaknesses of their brethren, and not imperiously require of them those things of which there is no necessity, if such things be Sin to their brethren's consciences, if they will stand upon it to enjoin them, they lay a necessity on them to withdraw. God will not lay the Indictment of Schism thus; such a one departed from the Communion of such a church, because he would not do what was lawful to be done, But thus,— you imposed that upon your brother, which there was no necessity of, and would not forbear him in what I would have you to forbear him, but caused him by your imperiousness, and stiffness to departed from communion with you. It's true, God saith, the things might have been done, but it was not necessary, it was out of conscience to me that they forbore, the weakness is theirs; but the Schism is yours.  
2. From the ordinances I turned my thoughts unto the Churches, both that from which I had separated, as also that whereof I was then a member, as to the Churches of England, I considered that they were right in respect of Doctrine and worship; and not only so, but that they were united likewise by an implicit covenant, which upon enquiry that they of New-England make to be the same for substance with that which is explicit, contrary to what I believed at the first (viz.) That an Explicit Covenant was necessary to the Constituting of a visible Church, and therefore upon this account, there was no reason to separate from them: I considered that the work of this generation was not the Constituting, but the reforming of Churches, which I conceived separation did hinder. It made my heart bleed within me to think that I should have a hand in the hindering of Reformation, for which so much precious blood had been spilt in the late War.  
As to the Church whereof I was then a member, I feared what it would come to in the end, there being in so short a time, such a visible difference between our first Engagements, and the present state thereof. At the first, liberty of conscience and freedom from the Intolerable yoke of being Servants unto men was pretended; But now we were in greater bondage than ever, all liberty of dissenting from them being denied. Our officers were swayed by such a Prelatical Spirit, as that every one must rest satisfied with their determinations, otherwise it would be looked upon as a nonconformity, contention, and the Lords Supper forthwith denied them.  
At the first we were not to rest in the light we had already received, but engaged to study the mind and will of God, and live up unto it, to have Christ for our Judge, our Lawgiver and King; but now the voice of the Church (two or three of them) carries all before it, he that did not hearken unto this, he that was not obedient unto this, must be presently accounted contentious, censorious, a Rebel against Jesus Christ, and dealt withal as such. When I demanded, whether that which they said to be the voice of the Church, were the voice of Christ?  
Answer was returned, that the voice of the Church, was the voice of Christ.  
If this be true, than we must believe as the Church believes, we must believe that the Church cannot err, contrary to that in Rev. 3. where we read that the Church of Laodicea said one thing, and Christ another, where every one is commanded to hear what the spirit saith unto the Churches.  
And as for the people; the generality of them I plainly perceived that they made it their business to study conformity, without the least heeding what they had formerly engaged, or enquiring what, for the time to come this might grow unto; Isacher-like they bowed their shoulders to bear, and became Servants unto whatsoever tribute was imposed.  
In the last place I took a brief view of their behaviour abroad in the world— where they were striving who should be foremost in getting of offices and places of profit; so employed they were in enriching themselves, and building their own houses; as that they little minded the house of God. And as for Mr Stucley, he was so entangled with the world as that it took up a great part of his time every week, which should have been spent in the work of the ministry, contrary to that of the Apostle, 2 Tim. 2.4. So troubled he was about many things, as that he very much neglected that one thing needful, the feeding of the flock,— He seemed to me to be led captive by ambition and covetousness, which made him more crafty and politic then could (in my Judgement) stand with the Simplicity of the Gospel: So that I questioned whether or no, he had not applied himself to the study of wisdom, only for her left hand blessings of riches and honour.  
I called to mind his subtlety in the managing of many busienesses, his setting Mr Stonham a work about that which he durst not appear in himself; but especially his trecherousnesse and deceitful dealing in useing means for the opening reading and Coppying of postletters; the letters of the chief magistrate of this City, this I was informed of by one of their members, and since hath been confirmed by others; And his appointing a day of thanksgiving for the Succesfulnesse of his designs furthered by such unlawful means; whether this were not a bringing of Thanksgiving with leaven, I leave it to others to Judge. I could not but withdraw from that thanksgiving: I considered with myself, how unlike it was that he should be a faithful minister of Christ, who dealt so unfaithfully with men, and therefore that it could not be safe for me to continue any longer under his pastoral charge; especially seeing I could not be faithful to them, because of their crafty seeking advantages to ensnare: All the remedy I had left was to withdraw from them.  
Thus being convinced of Separation and the evil thereof, and having pondered a while of their Unchristian or rather Antichristian practices, I went on the 24 of March 1654. to Mr Eveleigh the Elder, whom I desired to acquaint the Church, that I should continue no longer with them, for several reasons which I then gave him; And that I would willingly (if they desired it) give them farther Satisfaction; he replied that there was nothing but would be made up: I know that very well, said I, but for several reasons I am resolved to withdraw from your society.  
About fourteen days after, (being sent for) I went to their meeting according to my promise, supposing they would require an account of my leaving of them; but Mr Stucley altogether waved that, and instead thereof having questioned me a little concerning Mr Stoneham, demanded how long I had used to hear Mr Ford; I answered a year at the least, the truth of which assertion when he seemed to question, I added farther that my writing books would make it appear that I had heard him much longer.  
Then he asked me concerning Mistress Eveleigh, whether I did not speak against her?  
To this I returned Answer; (1) by ask him whether he did not say to Mr Eveleigh in his own house within a few days after that she was admitted, that I was so fare from speaking against her, as that I had spoken for her, and therefore would clear me.  
To this he answered never a word, but was silent (1ly) by acknowledging that I had Spoken against her, but not to have her kept off, as Mr Eveleigh had charged me.  
Why did you then Speak against her, said Mr Stucley?  
I answered because she had gone contrary to the law of Charity, in that she did partake of the ordinance of the lords Supper with the Presbyterians, which we did not: If she looked on this as her duty, she could not but look on the neglect thereof, as our Sin, and so she walked uncharitably: she being in Society with us, and not admonishing us of our neglect, in suffering Sin upon us.  
To this Mr Stucley replied, what that law of Charity was (for his part) he knew not, he knew no such law, Mr Roles said It was a word hastily spoken, and so it might be taken.  
After this Mr. Stucley asked me, how I could go amon the Presbyterians.  
To this I answered, that I looked on it as my duty to wait upon God amongst a professing, reforming people.  
And then he told me, how that in my letter unto him, I had acknowledged that for a true Church, which I had formerly called Babylon.  
To this I answered, that I had called to mind so much as I could against myself, as to that particular of Babylon, and so far as I could remember any such expressions, I did acknowledge my evil therein, for which I had cause to be humbled: and withal that I did not separate as from Babylon; that I looked upon them from whom we separated as true Churches in doctrine and worship, that I did not separate from either of these, but only from their discipline: that the chief ground of my separation was a Mistake, I supposing that a Church rightly constituted must be joined together by an Explicite Covenant, which I found to be otherwise now.  
I was likewise questioned for opposing in a public meeting Mr. Stucley, as to his being Pastor at that time, when they chose him to be the Pastor, and that in such a Contentious manner, as to cause an hour and half debate in the meeting. Mr. Whitehorne sent them a paper, wherein he proffered to affirm with oath this charge.  
Which being denied by me, because I known I was not present at the meeting at that time; Mr. Role and Mr. Slade said they did believe that Mr. Whithorne was mistaken (or to that effect) and Mr. Sprague expressly affirmed, that it was otherwise then Mr. Whithorne had written, for (said he) we did agree to conceal that meeting from her, lest she should oppose him.  
I asked Mr. Roles and Mr. Slade where ever they knew me oppose Mr. Stucley in a public meeting? They said no, they never knew it.  
Thus after they had spent some time in such Cavils, Mr. Stucley said to me, you are accused of a slip of your Tongue, of an Untruth.  
To which I replied, that this was a new thing, and desired to know what ground he had for it.  
He answered here is Testimony, here are they who will witness.  
I told him my witness might be taken as soon as theirs, and had been formerly before theirs.  
Mr. Rolls then turning himself towards Mr. Stucley, said, that he believed there was never an untruth spoken, and it being things long before, and that every one spoke as they remembered: and farther said, that he wondered he made so much ado about nothing.  
To which Mr. Stucley replied, here is a negative and an affirmative, and therefore a lie; although he never examined where the lie was.  
At the conclusion I told them that I should come no more among them.  
This is the Substance of what I can remember concerning this day's discourse, it being more than three years since. Whereby it appears that I have just cause to charge the lie on themselves.  
A few days after they sent for me again, but I told the messenger, seeing they had so grossly abused me, as to charge a lie upon me, I would come no more among them: that they were a people not to be trusted, and that I would be drawn in sunder by wild horses rather than go unto them.  
However the same day I sent unto Mr. Slade, one of the Officers, to know what they would have of me, who told me that they were very much troubled at my leaving them, and that they would look on my Return as a Resurrection mercy.  
I desired him to return this as my answer unto them, viz. Let them study the Word, and convince me from the Word what is my duty in such a Case, and I would gladly receive it, and willingly submit to it, so unwilling was I to offend them, yet to come any more among them I durst not, because of their former Carriage, neither was it (as I conceived) safe for me to adventure singly and without witness among them, who were my accusers, witnesses, and judges. Since that day of the meeting abovesaid I never spoke with Mr. Stucley, though I desired it several times.  
Some days after Mr. Eveleigh and Mr. Slade Officers, and a member with them came unto me, and (as they said) expected Mr. Stucley's coming likewise, but he came not.  
I than complained of their Carriage towards me, telling them how much I was troubled at it, and desired them also to show me from the word what they could expect, and then I should submit.  
One of them replied you must return, and do otherwise, I answered, that I had too much to do with Separation already, and therefore should not return; then said one of them, than they will never be satisfied.  
As for Mr. Eveleigh he told me, that my going away should cost me dearer than my coming in; and that they would proceed according to the order of the Churches: this was heard by another.  
I answered, whatever I suffered by them, could not be so much as had suffered for them.  
After this others came to me, I told them I did expect to speak with Mr. Stucley, that I might know what he had against me, and that I was ready to submit to the word, that they should convince me thereby how I ought to be affected.  
Mistress Roles also came unto me in way of a visit, who desired me to consider what a dishonour it would be unto the Church, if I left them: and as for what you have at any time spoke unto them (said she) I believe it was in the uprightness of your heart, and so doth my husband.  
I told her that I did not justify myself in every particular as to the manner of it, said she, you spoil all in saying you will leave them, and if you do so, what will they say of my Cousin Stucley? and what will they say of us? consider, we are rising, and more will come into us continually.  
And after this Mrs. Stoneham came unto me, ask with tears in her eyes, whether I would not return, and whether she was the cause of my going away.  
I demanded of her whether Mr. Stoneham knew of her coming? She answered, that she did not see him at her coming away. I than told her that it was reported by some of them, that they could not partake with me in ordinances now:  
For my part (said she) I was never of that mind, neither do I know any who are, but on the contrary we are all much troubled that you will leave us.  
About two months after, Ezekiel Pace was sent from Mr. Eveleigh, to tell me that I was suspended by the Church.  
I told him that I had left their Society, and that I had no communion with them.  
He answered, they conceived that they could not otherwise discharge their duty unto me, and as for what they had done, it was in order to my return.  
I replied that my purpose was never to return unto them.  
After I had made my Address to the Ministers of the City, desiring to be admitted into fellowship and communion with them in ordinances. Mr. Stucley understanding thereof sent Mr. Eveleigh unto Mr. John Bartlet Minister, to give him notice that they had several things against me: upon which it was by Mr. Bartlet desired that they would produce their charge, which they promised to do, although it was long first, yet at length (after often desiring of it) a meeting was appointed at Mr. Fords house the Minister: Between Mr. Ford and Mr. Bartlet on the one side, and Mr. Stucley and Mr. Eveleigh on the other. At which meeting I was present, there they did declare what they had against me, concerning Mistress Eveleigh and Babylon, where they charged me with an untruth. And the result of this conference was this, the Articles wherewith they charged me, being after serious Examination by all the ministers of the City found partly doubtful and proofelesse, and partly frivolous, I was shortly after (according as I desired) received into Communion with them; and so continued near three years, till Mr. Stucley's Cursing begins to make a noise in the world, which was near three years after I deserted them.  
Near three years after my leaving of them, Mr. Eveleigh acquainted me with a fast in order to their Excommunication. I than desired that the business might be brought to a new trial before the ministers, whom they had acquainted with it formerly, and with whom I was in Communion, without whose advice I would do nothing.  
But this was not harkened unto, they being (it seems) resolved on their work of Excommunication, how causeless and unjust soever.  
Let that letter that Mrs. Allen and myself jointly subscribed and sent to Mr. Stucley to be communicated to the Church, stand as a witness between us and them, to testify to all the world how unjustly they charge us with Contumacy and refusing of Admonition, whereby it evidently appears that we honoured them so far as to receive their Summons, and to return them our Answer, wherein we did  
1 Desire a fair trial between them and us before understanding and impartial mrn.  
2 We did profess our desire to submit to the la and will of Christ, when we should see reason from Scripture to Convince.  
3 We did in the general profess our Repentance for those Evils that we known ourselves guilty of.  
Thus far we condescended to them. And let the impartial Reader judge what they could expect more from us, who had upon Conscientious principles withdrawn from communion with them, as Master Allen hath already declared of his wife; and myself having deserted them near three years before (being convinced of the groundlessness of separation for several particulars I declared to the Elder; & the cause of my withdrawing being not removed; but more offence being still given by them, how could I acknowledge them so as to put myself upon their trial. Besides how could we with safety put ourselves on their trial, who were enraged with us since we left them; which they discovered by their Calumniating and defaming of us.  
Besides we having been in fellowship with the Lords people in other congregations; myself several years, and Mrs. Allen for some time, we being so aspersed by them as we were, how could we clear ourselves, so as to satisfy them that we were in Communion with (without a trial) so as that they might not suffer by us; for what we were aspersed with, did in some manner reflect upon them, who had received us into fellowship with them.  
And whereas Mr. Stucley in his book Entitled (Manifest Truth) pag. 22. pretends that it robs particular Churches of that power and authority which Christ hath entrusted them with, of Trying and censuring their own delinquent members etc.  
Resol. This is nothing to the purpose, we were not their members, but real members of some other congregations. If they have power to censure their own delinquent members, we do not hinder them from exercising their power. But have they therefore power to Censure the members of other Churches? we had withdrawn from Communion with them, and they having not satisfied us so as to remove the occasion of our leaving them.  
May he not therefore reflect upon himself, who hath contrary to his own professed principles rob the Church of their power, and of their members in Censuring of us, without the Approbation of those ministers and congregations to which we stood reiared? May we not therefore ask him, who gave you this Authority of lording it over Churches and their members without their Counsel or consent? Is not this practice of his too much like those that the Apostle foretells of Acts 20.24. For I know this that after my departure shall grievous wolves enter in among you, not sparing the flock, and our Saviour tells us there are wolves in sheeps-clothing, ye shall know them by their fruits, Matth, 7.15, 16. Besides, let it be considered, in denying of us this liberty to have a fair Trial, hath he not hereby denied Communion of Churches, he being since desired several times by several ministers of the City, that the business might be brought to a Trial, they judging it unreasonable that we should be excommunicated by them, until the cause be clearly proved, and we be permitted to Answer for ourselves. But this he hath evaded for several months, and in stead thereof takes liberty to preach and print what he pleaseth of us, that so he may render our names and persons odious to them that know us not.  
And for farther Answer to him in that he pretends that it robs the Church of the power that Christ hath given etc. It being a point of controversy I shall leave it to the learned. Let him consult the Judgements of those that are for the congregational way.  
The Apologetical Narration presented to the house of Parliament, and subscribed by T.G. P. N. S.S. I.B. W.B. in answer to this objection, viz. That in such a congregational government, thus entire within itself, there is not allowed sufficient Remedy for miscarriages or wrongful sentences, or persons injured thereby, no Room for complaints, no powerful or effectual means to reduce a Church or Churches that fall into heresy, or schism; but every one is left, and may take liberty, without control to do what is good in their own eyes.  
Pag. 14. We could not but judge it a safe, & an allowed way to retain th' Government of our several Congregations for matter of discipline within themselves, etc. yet not claiming to ourselves an independent power in every Congregation, to give account, or be subject to none others, but only a full and entire power complete within ourselves, until we should be challenged to err grossly: such as Corporations enjoy, who have the power and privilege to pass sentence for life and death within themselves, and yet are accountable to the State they live in.  
Pag. 16. An instance they give of their own practice in a business of this nature of Excommunication, wherewith some Churches were offended.  
In this Case our Churches did mutually and universally acknowledge and submit to this as a Sacred and undoubted Principle and supreme Law to be observed among all Churches. That as by virtue of that Apostolical Command, Churches as well as particular men are bound to give no offence, neither to Jew or Gentile, nor the Churches of God they live amongst: so that in all cases of such offences or difference, by the obligation of the common law of Communion of Churches, and for the vindication of the glory of Christ, which in common they hold forth, the Church or Churches challenged to offend or differ are to submit themselves, upon the challenge of the offence or complaint of the person wronged, to the most full and open trial and examination by other neighbour churches offended thereat, of what ever hath given the offence. And farther that by virtue of the same and like law of not partaking of other men's sins, the Churches offended may & ought (upon the Impenitency of those Churches persisting in their error and miscarriage) to pronounce that heavy sentence against them of withdrawing and renouncing all Christian Communion with them, until they do repent. And farther, to declare and protest this, with the causes thereof to all other Churches of Christ that they might do the like.  
Pag. 21. It was openly and publicly professed in a speech, that was the Preface to that discussion, to this effect. That it was the most abhorred Maxim that any Religion hath ever made Profession of, and therefore of all other the most contradictory and dishonourable unto that of Christianity, That a single and particular Society within themselves should farther arrogate unto themselves an Exemption from giving account, or being Censurable by any other, either Christian magistrate above them; or neighbour Churches about them. So far (say they) were our judgements, from that Independent liberty, that is imputed to us.  
So Mr Borroughs, heart division p. 43. where he says, Those in the congregational way acknowledge that they are bound in conscience, to give account of their ways to the Churches about them, or to any other who shall require it, this, not in an Arbitrary way, but as a duty they own to God and man.  
Reader, here you see how wide and dissonant, the judgements of those (more) learned of the congregational way are from the practice and proceed of Mr Stucley & his Church: Those of that way acknowledging, but he denying, submission to any examination, or trial by neighbour Churches, and he and his Church claiming an Independent power, or liberty to give no account, or be subject to no others, though accused and challenged for erring grossly in point of their Arbitrary unjust proceed against us, which is plainly manifested in Master Allen's book called (Truths manifest revived) and will farther appear in my ensuing Vindication, to which I hasten; This being (to my best remembrance) a true Relation of what passed between us, until the Excommunication.  

THE VINDICATION.  
BY that which hath been said in my Narrative, it is manifest that I was never questioned, much less admonished for lying, until my coming off from them, that they never accounted me (whiles I was with them) such a vile person as now by their slanderous pamphlets they endeavour to make the world believe me to be: and here I cannot but wonder at Mr Mall, that he, being a stranger to me, and altogether ignorant of my manner of life and conversation, should yet be so rash and inconsiderate, as merely upon reports to defame me in Print, for which he is bound in conscience as he is a Minister (if he be one) a Christian, yea, as he is a man, to give the Church of God, me, and the world, satisfaction.  
The Notes, (saith he in his Epistle to the Reader) of Mr Stucleys' Sermon, I am glad I took in short hand from his mouth, or otherwise thou mightest never have seen a true Copy of them.  
Surely, if the Copy do agree with the Original, (which some question) I shall be so bold to affirm of both that they exceedingly disagree with the Truth, in laying those Crimes to my charge which they are never able to prove, as will sufficiently (I believe) appear in these my following Answers to their Several Articles.  
I shall begin with that of lying, it being that which my accuser gins and almost ends with, which he in many places of his book mentions with a great deal of pretended zeal and indignation, which he endeavours to equal with the sin of Incest, which he saith is a fault detestable to the very heathens. Some of them, this is the Crime which he and his party especially charge me with both in City and Country, crying out every where, I am a liar, yea an egregious one, and therefore justly Excommunicated, This is in fine, the Article on which the whole charge depends.  
Before I come to the Charge itself in particular, I shall crave leave to speak something in the general concerning the apprehension I have of this Sin, as also somewhat concerning Master Stucleys' practice in reference unto it, whereby it will be evident, both how improbable it is that I should be such an Egregious liar, as he hath made me in his book, and also how unlikely it is, that he should be so zealously affected against lying as he therein pretends.  
For the first of these. Lying is that Sin, which my Parents from time to time, so represented unto me in the several aggravations and deformities thereof, as that I always (since I came to years of discretion) abhorred, and detested it, both in myself and others.  
I account a liar unfit not only for Christian Communion, but also civil Commerce.  
From the word, and my own sad experience I find it to be an hereditary evil in all the sons and daughters of Adam: That the heart is deceitful and desperately wicked above all things, who can know it? That there is a way of lying in the best of men by nature, in this sense, let God be true, and every man a liar; The guile, deceit, falsehood, and hypocrisy which is in the heart, is that which is a chief part and member of the body of death, and that which makes it out of measure, sinful, and an intolerable burden to be borne.  
As to the practice of this sin, I do believe that it is not consistent with the work of grace, That he which lives in the practice thereof, is not a member of Christ but a limb of the devil, it is so contrary to the God of truth, so contrary unto Christ, who is the Truth, and so contrary unto the Spirit of Truth, and so contrary unto the work of Regeneration, as I cannot believe that such a soul as lives in the practice thereof, or hath slight thoughts of it, was ever begotten again by the word of Truth; neither is it (I conceive) possible for such a one to enjoy comfortable communion with God.  
I look on it as a distinguishing Character, whereby the Children of God are known from the children of the devil, The Remnant of Israel shall not do iniquity, nor speak lies, neither shall a deceitful tongue be found in their mouths. Liars are excluded from the New Jerusalem, that cometh down from God out of heaven, whosoever loveth and maketh a lie is in the number of those who are without: The hundred forty and four thousand that stand with the Lamb on Mount Zion, having his father's name written on their foreheads, which follow the lamb wheresoever he goeth, which were redeemed from among men, being the first-fruits unto God and to the lamb, in their mouth was found no Guile.  
I hope through grace in some measure I can say, That I have seen such a  beauty in Truth, as with David to hate and abhor lying, & whatsoever is contrary unto truth, guile, deceit, hypocrisy, falsehood, a false heart, false ways, false doctrines, though under never so fair pretences, when once they are throughly discovered.  
And as to my practice, as I desire to lay aside every weight that presseth down, and the Sin that doth so easily beset me, So is it my endeavour in all my approaches unto the Throne of Grace, the word & ordinances, to obtain strength for the purging out more & more of the Guile, hypocrisy, falsehood, and deceit that is in my heart, and is still discovering itself before the Lord, and ready to break out on all occasions, which doth continually administer matter of lamentation unto me.  
And because I find by sad experience that this body of death doth not lie idle, but is still bringing forth fruit unto death; and being not willing to rest in my own Testimony, considering often that of Solomon, he that trusteth his own heart is a fool: and fearing also lest through corruption I might forget the miscarriages laid to my charge (some years being expired ere ever I was questioned for them) or put them off, I did earnestly desire again and again to speak with Mr. Stucley himself, that I might know his grounds in charging me with lying, but all to no purpose; he could not be spoken with.  
And so also since the Excommunication did I write unto him to know the particulars whereof I am accused in reference to lying, that so I might accordingly either justify or condemn myself. But he in stead of satisfying my just and reasonable demand, most imperiously and prelatically sends me a letter full of bitter Calumniations, accusing me to be a Contentious, dividing, and lying Spirit, without so much as naming any particulars.  
As to the Second, I might refer the Reader for proof hereof to his practice. It will be found upon trial that he is not of David's mind in Psal. 101.7. to Banish from his house and sight, every one that worketh deceit and telleth lies; and though he pretend to banish me (upon that account) from his society and fellowship, yet he never questioned me for lying, until I departed from him, until I sent him word that I would come no more among them.  
When he and Master Eveleigh accused me to Master Ford, and Master Bartlet of lying, Master Ford asked him whether he had ever admonished me for those things whereof he accused me, To which he answered that he had not been faithful unto me, and that I had told him of it myself, And Master Eveleigh added, That they had much a do to please me.  
Had I continued with them I should, without doubt, notwithstanding all those lies I am now accused of; have been as favourably dealt with, as two other of their members, who were notoriously guilty of lying.  
As to the first of them, it was briefly thus; we having been enjoined Secrecy by Mr Stucley, there was notwithstanding somewhat of our private Conferences divulged and made known.  
Hereupon the next meeting every one was examined, and charged in a solemn manner to declare whether they knew who it was that had revealed it: To which a negative answer was returned by every one, and when I desired Master Stucley to search after it more narrowly, and press it more closely upon them, that the Liar might be found out, he put me off with this, that it had been so in another Church, and though he knew who it was afterward (as I am informed) yet the party was never admonished at any of our meetings.  
Here was (to be sure) a negative and an affirmative, a breach of promise, and then a denying of that which was fresh in memory and (which is more) the words spoken in prvitae between ourselves were misreported, and yet Mr Stucley could quietly pass it over.  
The other is John Whitehorne, who offered to affirm with oath, that which was by two or three of the members presently contradicted; and yet Mr Stucley hath been so fare from admonishing him for it, as that I hear he is now become an Elder.  
By all which it is more than probable, that there is little of truth to be expected in his lying charge, which he expresseth in these words.  
Charge. As for Mistress Parr she is accused among other things for lying more than three times sufficiently proved, in pag. 18. of his book published by Mr Mall. But when she was under Church admonition concerning several things, she was found tripping very much in reference to her Tongue, and lying egregiously, so that the whole Church could bear witness against her.  
Resol: If this Charge be throughly sifted, it will be found faulty more ways than one, and so egregiously tripping, and halting, as that every  Reader may witness against it. For,  
1. It runs altogether in the general, in affirming me to be under Church admonition, for several things, without naming any one: And then in accuseing me only of lying in general, without instancing in so much as one particular, whereby others are possessed with a prejudice against me, and myself disenabled to allege any thing in mine own defence, not knowing how the particulars will be framed.  
2. Secondly, it confidently asserts me guilty of lying more than three times sufficiently proved, and that so egregiously, as all the Church could witness against me; when as one of their principal members declared (at that time when I was accused of Tripping) in their meeting that he thought there was never an untruth spoken, but that every one spoke as they remembered.  
3. Thirdly and lastly, it says, I was under Church admonition for several things.  
What he meaneth by Church admonition I scarce understand; if by Church admonition he means that discourse which we had together at the very time (being ten days after I left them, when as he saith, I was found tripping) I say it was no admonition (as I conceived) but only an examination, as appears in my Narrative. If he would insinuate thereby that I was under Church admonition before that time. Then I say it could be but for one thing only which is omitted; neither is there any mention made of it throughout the whole book; And that was my hearing Mr Ford.  
It's true Mr Stucley told me, my speaking was disrelished, whereupon I left that practice near two years before I left them; It's true likewise that the Elder accused me of contention, upon which I made my appeal unto the Church, who with one consent acquitted me of that charge,  
The Elder also accused me of censoriousness for opposing (Ganicle) who not long after turned Quaker, and thereby cleared me of that imputation; so that I could not be at this time, when as they say I lied so egregiously, under church admonition for either of these,  
And as for any other things I cannot remember any that they did ever manifest the least dislike of, unless my practice of hearing Mr Ford, (which is the thing (not things) for which I was under Church admonition) the thing which hath occasioned all this trouble; and for which, (as Mr Stucley in a letter formerly threatened) they have proceeded to censure me, though it be daubed over with lying & other forged crimes.  
This practice of hearing Mr Ford was permitted me, or at the least winked at by them, so long as I had a friend that might pleasure them in the City and in the Parliament—. Mr Stucley presently upon his being an Officer, told me that he did expect I should hear him, and no other, to which I presently replied, that it would be hard for me to leave that Ministry which the Lord had made so profitable unto me, and withal gave him my grounds for that practice. At length at the close of our discourse, he said, we should not disagree about it, and yet afterwards Master Stoneham was put upon it to preach and pray against me for this practice.  
To take me off from this practice also was Mr Sprague sent unto me, by Mr Stoneham: the very same day at the meeting the Elder told me, they had two things against me, one was Contention, the other my hearing Mr Ford, which the Church neither could nor would bear: the Elder the next day after the business of contention was ended, told me that he had nothing against me but my hearing Mr Ford.  
Mr Slade also, and Mr Rolls came to me as messengers from the Church (as they said) to admonish me in particular of hearing Mr Ford: Mr Stucley himself wrote me two long letters, about this very thing, & in one of them threatened to censure me for it: they kept a fast for this very particular the 24. of February 1654.  
They omitted the administration of the Lords Supper for this reason (as Mr Raddon told me) yea Mr Stoneham said, that if I would not sit down under his Ministry, he would be no Officer unto me.  
When I was desired afterwards to forbear coming to the Sacrament, without giving any other reason then this; That some body did desire me to forbear (who this somebody was I could never learn) I went forthwith to several members, to know what they had against me, who answered, they had nothing, but my going to hear others, which practice (they said) was destructive to the Church. By all which it is manifest that this was the only thing they had against me, until I had left them, and yet this is omitted, and other things are pretended. Let all the world judge whether this be not Serpentine subtlety: As to this charge of (lying) I shall desire the Reader to consider farther these three or four particulars.  
1. The time when they found me Tripping, (as he saith) it was after I had left them. Before I had sent them word that I was resolved to withdraw from their Society I was never questioned for a lie: what doth this imply, but that they resolved my going off should cost me dearer than my coming in among them, according to the Elder Mr Eveleighs threatening.  
Again, it was at that time when I went to them in love, in the simplicity of my heart, to give them satisfaction why I left them, as I did at the first why I associated myself with them; thinking as little to be charged with lying, as with theft, murder, or other sins not to be named among Christians. And here I cannot but commend Mistress Allen her discretion, in refusing to adventure herself singly among them, which had she done, they would have made her as great a liar, as myself, thereby Mr Stucley would have been freed from the trouble of framing two indifferent bills of indictment against us.  
2. Secondly, the matters about which they examined me at that time were such as had been done and passed long before, some years: so that if through weakness of memory, my tongue had tripped, how will it follow hence that I lied so egregiously as to deserve Excommunication? How could they be sure that I made a lie, though I had spoken an untruth, unless they knew certainly, that I spoke against my knowledge?  
3. Thirdly, I did in my answers to their frivolous and cavilling questions insert by way of caution (viz.) as I remember: according to my best remembrance, etc. which might have satisfied them, as it did Mr Rolls at that time, had they not been fully bend to slander me for leaving them.  
4. Fowerthly, I was only accused, not convicted, of lying: Mr Stucley said, here are they who will witness, but yet they did not witness any particular, that I absolutely denied, except John Whitehorne, whose testimony (though he offered to confirm it with oath) was presently contradicted by another of their members. Why did not Mr Stucley according to the manner even of heathenish Romans, Act. 25.16. (who in this show the work of the Law written in their hearts) require as an Officer, every one to speak out what they had to say against me? was it for fear lest they should be found Tripping as John Whitehorne was? I appeal to all impartial Readers, whether it be not a most unrighteous judgement thus to condemn me without being convicted, yea when I was cleared by Mr Rolls.  
And farther let it be considered that I was so fare acquitted by the Ministers of this City, as that they gave me the right hand of fellowship, notwithstanding their impeachments, which I believe they are ready to witness unto the Church, of God when it shall be required of them. This may suffice to be spoken in reference to the charge of lying in the general.  
I shall in the next place proceed to Answer the Particulars of this lying Charge, as I find them laid down by Mr. Stucley in another Pamphlet of his, Entitled Manifest Truth. Being an Angry Answer to Mr. Toby Allein, in in which he hath unbosomed and discovered himself more fully then in Mr. Mall's Book. In pag. 41. and so onwards, he reduceth the grounds of my Suspension to three heads, contentiousness, censoriousness, and Lying, each of which he instanceth in several particulars. The last of these I shall begin with, and answer in the first place, which I shall do, having briefly considered what he saith concerning the grounds of my Suspension.  
As to that suspension that Ezekiel Pace gave me notice of, I say that it was near two months after I had left them, after I was withdrawn from their communion; which suspension (as the messenger said) was in order to my return. By which I gather that the chief ground thereof was my going away: and that it is so, as also their Excommunication, almost three years after, will be manifested fully by my following answer; wherein I shall show that they had no ground at all to suspend or excommunicate me for any of those three particulars mentioned by Mr. Stucley.  
And first of lying, which in pag. 44, 45. he endeavours to prove in six particulars.  
Instance 1. She affirmed, that she always acknowledged Presbyterian Churches to be true Churches in respect of Doctrine and worship, and that it was hard for her to separate from the Presbyterians in distinguishing ordinances; whereas she excepted against Mr. Toby Allein, for having his child Baptised by Mr. Ford, and opposed his admission on that ground: there were 4 witnesses to this.  
resolute. This instance hath more of Craft (if I understand it) than either truth or reason, and may very well (I think) answer itself. I am here brought in opposing Mr. Allens suspension, and in other pages of his book he saith Mr. Allen consented to my suspension.  
As Mr. Allen denies the one, so do I the other. But suppose I should have done it, they all know it was my judgement and my practice at that time: where is the lie?  
I told them it was very hard for me to separate in distinguishing Ordinances. And they may remember the same time I told them also what was my ground why I did separate: what can be gathered hence, but that I did that which was very hard for me to do, separate in distinguishing Ordinances, and dislike Mr. Allen, because he was not of the same mind?  
But I am very much dissatisfied and offended with this charge, because it doth differ from the charge which I was charged with by them, which was this, namely for speaking against Mr Allen, because he did partake of the ordinance of the Lords supper with the Presbyterians.  
And this I denied; my reason was, because I had never heard at that time, that Mr. Allen did partake with the Presbyterians in that ordinance; it's now Seven years since.  
Instance 2. She affirmed that she never opposed Mistress Dorothy Eveleighs admission, but was for it, whereas the generality of the then members of the Church witnessed, that a long time she openly contended against it to the grief of the Church.  
resolute. 1. I have marveild many times why they should question me about opposing of her, who was long before in her grave, and with whom I had loving and Christian converse to her dying day.  
2ly, That I affirmed that I never spoke against her is false, neither could I get any advantage by it, seeing others of the Church did the like, in whom it was not looked upon as an evil. I might say more, but that I am unwilling to rake in the ashes of the dead.  
3ly, I gave Mr. Stucley a Reason why I spoke against her at the first, (which he himself mentions pag. 43. in the 4th. particular of Contention) not to have her kept off, but that she might acknowledge her sin in breaking the law of Charity etc.  
4ly, That I did speak for her admission, Mr. Stucley himself witnessed it to Mr. Eveleigh in his own house, and also another of their members E.B. hath (as she told me) declared unto them that it was I who prevailed with her to consent unto the admission of Mistress Dorothy Eveleigh.  
Instance 3. She denied that she ever called the Presbyterian Churches by the name of Babylon, whereas most of the Church witnessed that she had often so called them.  
Resol. What I answered Mr. Stucley when he did in a manner reprove me for acknowledging that to be a true Church, which formerly I had called Babylon, appears in the Narrative. To which I shall farther add  
1 Suppose it were true, that I had in the heat of Contention at our first separation vented some rash and inconsiderate expressions in reference to the Presbyterian Churches, or the Presbyterians themselves, yet it ill becomes Mr. Stucley and the rest to be my accusers, who continue in the same practice; in judging me for this, they do but condemn themselves, according to that of the Apostle Rom. 2.1. Why do they censure me now for this, seeing I am not guilty of it at present? why did not they admonish me for it formerly, when I was with them?  
2 Would they even now be so faithful unto me, as to name any particular time, place, or other circumstance that might bring such expressions to my remembrance, they should find me as ready to condemn myself, as they are to accuse me, if done in an orderly manner.  
(3ly) It may be that which occasioned this report, was my mentioning of Babylon's brats, at the time when I spoke my Experiences.  
I did then declare how hard it was for me to Separate from those who were godly, and whose ministry had been so profitable unto me: But when I considered the command of god, Touch no unclean thing, and I will receive you. etc. I conceived it did sufficiently warrant our Separating from them: And farther I declared that there were many little ones, Babylonish Brats, which must be dashed against the stones, which (I then told them) I did understand of things, not persons. But they, many of them, being newly crept into a form of godliness, were so ignorant of that distinction, as what I spoke of things, they interpreted of persons; which was so far from my thoughts, as that when I began to read the Book Entitled, (one blow more to Babylon.) I laid it aside, as not being able to Close with the Author thereof, because of his many Reflections therein, though (as they all know) I had a high esteem of him, and did not use to slight him.  
(4ly) When I did at any time afterward name Babylon, I never meant it but of Babylon in the Mystery, consisting either in the joining of men's Inventions with Christ's institutions; or in pressing of things indifferent upon the conscience, as necessary; or in the setting up of mixtures in the Ordinances of Christ, So far as I apprehended any of these, I did declare against them: And for these very things do I now declare against that Congregation from which I have departed, which I little thought at first would have been found amongst them.  
Jnstance. 4. She denied that ever she endeavoured to have Mr Stoneham pastor, and under her own hand were these words, I never laboured to bring him to that office; whereas the contrary was witnessed by three persons.  
resolute. What I affirmed in my letter I believed to be truth, neither have I reason to think the contrary: if it were as Mr Stucley saith, More than three would have been able to witness it: 'tis true, he being an ancient non conformist, and very sensible of the evils under which the Church of God did formerly groan, I had a good esteem of him; but that I laboured to have him Pastor, will never (I believe) be clearly proved, yea two or three of the chiefest of them, did witness in the meeting, that they never heard me speak for him.  
Jnstance 5. She affirmed that she never profitted by Mr Stonehams' preach, and never approved his Ministry, the contrary hereunto was witnessed by three persons.  
Resol. What I affirmed concerning Mr Stoneham was in a letter in these words, (viz.) As for M. Stonehams' preach, I have had little benefit by it, but I have imputed it to my own dulness in hearing, and did hope that when I was better acquainted with his method in teaching I should profit more by it: they that witness other than this witness a lie.  
Jnstance 6. She denyeth in a letter, That she suspected those that had Kindred and Relations among the Presbyterians, whereas many witnessed the contrary.  
Resol. 1. If the contrary were true, than I must have suspected myself having Kindred and acquaintance that were Presbyterians, with whom I had daily society, & intimate communion, and whom I did highly honour, for the image of God shining in them; though our judgements differed.  
2ly. Let them show me the persons whom I suspected, and I will show other grounds of my suspicion.  
3ly. They themselves questioned me for my affections to those of different judgements, even Presbyterians, and therefore I cannot but wonder, that they should dare to charge me with this.  
This may (I hope) suffice with all judicious and impartial Readers, for the wiping off that filth, which they fling after me at my leaving them, in reference to lying, one of those three generals to which he reduced the ground of my Suspension; the other two are contentiousness, and censoriousness, so he is pleased to miscall, Love and Faithfulness.  
Contention. The first of these (Contention) he saith, pag. 41. in his Answer to Mr Toby Allen, was proved by many witnesses in six particulars.  
Ans. As to this I answer, that I was cleared by the whole Church of this Impeachment, (as in my narrative) which all of them can witness if they will; since that time none of them ever undertook to prove it to my face.  
I was so far from delighting in Contention, as that I complained of it to Mr. Stucley several times, and also in a letter I told him plainly, that I was not able to live in the fire of Contention, nor sit down under a ministry that I could not profit by, and therefore I should willingly withdraw from them; which I did accordingly for this and other reasons, & therefore he hath little reason to accuse me of Contention. But he saith it was proved in these particulars.  
Instance 1. In very many, if not in most of those debates which have been in the Church since our first coming together, she hath been usually silent, until the Church have been ready to come to some determination, or had determined, and then she would object against what she perceived was the Judgement of the Church, and pursued it with much violence. This the generality of the then Church witnessed.  
Sol. 1. Was I silent till the last? why may not Elihu's Apology be mine? Job. 32.4, 5, 10, 11, 12.  
2 My Assent was required to their determinations, and therefore it was very fit I should know what ground there was for them; especially considering that the then Church-members, the generality of them were novices in Christianity, and very weak in the first principles; so unacquainted with the Rule, as that they knew not how to behave themselves in the Church of God, knew not how to direct either themselves or others, in matters of faith or order, without instructions from abroad; yea we were then in a bewildered condition, without officers and some of the ordinances, and professed ourselves to be a people that had lost our way, and that were seekers of the way to Zion.  
3 As for my pursuing it with much violence, I know not what he means, unless it be that I refused to be satisfied with their determinations, when they gave me no sufficient ground for them.  
Instance 2. Secondly, when it was moved in the Church to this effect, That it was very necessary to have respect in our admission of Church members to union in Judgement, (at least in all the ordinances of Christ) that peace and love in the Church might be preserved; she did eagerly contend against this motion, and occasioned long and sad disputes between the Church and herself, especially concerning singing of Psalms, the practice of which she absolutely denied, and declared That praises and thanksgivings unto God in prayer were only that singing which the Scripture requireth. This also the generality of the then Church members did witness.  
Sol. 1. Mr. Stucley was not present at this meeting.  
2. Those who made this motion were some of them very weak and erroneous in their Judgement.  
3. When this motion was made, we were without some of the ordinances, and so continued for some years after this, And they who made this motion were of a very indifferent Spirit, as to the procureing them, until they had settled themselves in public offices. This was such a burden unto me, as that I was very much dissatisfied; when as they (who needed some to inform their judgements) who made so little Reckoning of the ordinances, should yet be so forward after union in judgement: I conceived the work we had to do, was to free ourselves from that Confusion in which we were, by getting officers and ordinances.  
4. As to Singing of Psalms, It's true, I did at that time question it, which doth administer matter of daily humiliation unto me, to consider and remember the darkness of my mind, that hath and continually doth, cause me to wander from the way of the lord to the right hand and to the left; But yet Mr Stucley hath little Reason to Charge me with it, for,  
1. He was the first that unsettled me as to this practice, by Speaking against it himself, &  
2. Some of his members have spoken more slightingly of this ordinance then ever I did, in affirming that one who was possessed of the devil would sing Psalms, that they who sung Psalms, sung lies etc.  
3. The generality of the People that were for separation every where Scrupled Singing, as to the matter, manner, place or time: So that it was a vain thing at such a time to Expect union as to this ordinance, much more to press it so eagerly, as to make it a necessary qualification of Church member ship, when as the Apostle saith, Him that is weak in the faith receive you, but not to doubtful disputations: whereupon I did oppose, not union, so much as the pride and irregularity of three members,  
Mr Owen, and John Whitehorne (than servant to Mr maine) who took upon them to deny Admission unto two persons who proposed themselves, because they differed in judgement about the Circumstance of this ordinance, and that before it was debated by the Church (consisting at that time only of eight or nine persons) when as admitting or refusing of persons was then accounted a Church act, that which was to be debated by the whole. These persons did affectionately declare, that they were in the dark about the manner of singing, not knowing whether it were a praising of God in a musical tune, or praising of him in prayer: one of them being asked, whether she looked on singing of Psalms as an ordinance of God, she answered, that she looked on praising of God, as an ordinance of God, and as for singing, as now used, she could not say but it might be an ordinance of God, however it was doubtful to her: This person was afterwards received into the Church, and hath attested this under her own hand; so that its evident, these words were spoken by others, and if I did afterwards speak them, it was on the behalf of those persons whose judgement I spoke, more than mine own. And farther, the desire I had to be informed concerning it, put me upon objecting many things against it, especially when Mr Stucley was present: for this cause also was I very earnest with them to procure an able Minister, as all the then Church can witness.  
Instance 3. Thirdly, she hath opposed several persons in their Admission, who have been known to be of approved godliness and integrity; and those who have been most liable to Exception, she hath most contended for, insomuch that the Church, having respited the admission of a person concerning whose conversation they were not sufficiently satisfied; she did openly declare against it, in these words, That it was an unrighteous sentence: this particular was witnessed by four persons.  
Resol. As to the former part of the Accusation, my opposing persons (reputed godly) in their admissions, I answer,  
1. They themselves have done the same, as appears in my answer to the Accusation immediately preceding this: They denied admission to two persons, esteemed godly, because they scrupled Singing, and for their unwillingness to speak their Experiences in a public meeting.  
2. I never opposed any for their godliness, and as for any who were esteemed godly, I never opposed them alone, without other members, why am I therefore more Contentious than they?  
3. They were not all godly whom I opposed, as is evident in Ganicle, who after his Admission (which I withstood) turned Quaker.  
As to the second part of the Accusation, my contending for those who were most liable to exception, I answer. The persons I contended for are now many of them Church-members, and such (I conceive) as Mr Stucley, and the rest, do not now look upon as liable to exception.  
As for the person concerning whom I used those words, that it was an unrighteous sentence, it was A. P. one generally accounted godly, yea Mr Stucley himself hath given this Testimony of her often, that she would oppose Sin where ever she found it, that she would not fear to Reprove it, where ever she came, she being in fellowship with us from the first beginning, did at length propose herself to be admitted a Church-member, but this was denied her, because of her unwillingness to declare her Experiences in a public meeting, this was the only reason (that ever I heard) why she was then kept off.  
Afterwards, when the Admission of members began to be in private, she proposed herself again, but was refused the second time, because that some had a prejudice against her, for which (as I conceived) they had little reason, the things whereof she was accused were trivial, neither were they sufficiently proved, yea Mr Stucley himself cleared her, as to some one of the particulars: and although she was in society with us for some years, yet she was not permitted to speak for herself: Her companion also, a Church-member, who lived continually with her by reason of her many weaknesses, was ready to answer for her, but it would not be permitted.  
After this meeting was dismissed, I desired M. Stucley that I might not be present at such debates, for I looked on this as an unrighteous judgement, of which he seemed then to take no great notice: if he were offended at that expression, why did he not presently examine what ground I had for it? why did he not convince me of the Equity of their proceed? which until it be done, I cannot but look on it to this day as an unrighteous sentence, such a sentence as they have cause to be humbled for. It is not unknown to those, who were acquainted with her, how that she was a person that had been under great Terrors of mind, and affliction of spirit, even from her youth, that she walked very sadly continually, partly by reason of the weakness of her body, and partly by reason of those temptations, with which her whole life was accompanied. so that it is not to be wondered at, if she were troubled at her being twice refused admission, by those whom she did so highly honour; and that she was so exceedingly troubled at it, appears by what she said to me two days before her death, which was within few days after they had denied to admit her, she then told me that their cruel dealing was the cause of her sickness, and would be the cause of her death. And when she was told that death could not come till his commission was sealed by him who had the keys of hell and death; she answered, she known that very well, but yet they were the instruments which had effected it: she desired me likewise to tell them of their pride and cruelty, and to beware of them; she likewise grieved very much that Mr Stucley came not unto her when she sent for him in her sickness: however she testified her love unto the Church and him, by leaving them both Legacies: the morning after she died Mr R. (as I heard) came to the house, and did with tears in his eyes, tell her companion to this effect, that he and his wife had blessed God solemnly for that they had no hand in this censure. Mr Stucley himself honoured her so fare after she was dead, as to preach her funeral Sermon: by all which it appears how little reason he hath to charge me with being dissatisfied with their censuring her, and calling it an unrighteous sentence, when as others besides myself did not look on it as righteous.  
Instance 4. She opposed the Admission of D. E. for her joining with the Presbyterians in the ordinance of the lords Supper, & insisted upon it with much Earnestness, she then declareing that she could not be satisfied otherwise, then by her acknowledging it to be her Sin in breaking the law of Charity: This was witnessed by Seven persons.  
Solution. This cannot prove me Contentious, any more than the generality of them, who have acknowledged that they did speak against her; and some of them told me, that whereas I had one thing against her, they had twenty: yea Mr. Stucley himself was so dissatisfied with her, as that he took advice with another minister about her; but I remember the law of Charity to the dead, and therefore forbear to add any more, but refer the Reader to my Narrative, where she is brought in as a witness against me for lying, as she is here to prove me contentious. Surely if Mr. Eveleigh did ever love her whiles she lived, the best testimony he can give of it will be by letting her alone, to rest quietly in her grave, and not urge me any more to publish that, which the law of Charity requires to be concealed.  
Instance 5. She caused a great deal of disturbance amongst us after the Officers were chosen, in pressing with much earnestness that Mr. Stoneham might be chosen Pastor: this was witnessed by three persons.  
Resol. I know not what he means by disturbance, nor who was disturbed, neither have I any ground to believe that I caused the least disturbance to any, as to this particular. If I had caused such a great deal of disturbance amongst them, it might have been witnessed by more than three witnesses. And as for Mr. Stoneham I wonder they should allege him as an Instance of my contentiousness now he is absent, who when he was present in the name of the Church pronounced me innocent, as to this very impeachment, after he was Officer.  
Inst. 6. She did a long time contend for women's speaking in the Church; and being admoshed for practising accordingly, she did openly profess that she would not be present at Church meetings when matters were debated, unless she might have that liberty, and being denied, she ever since contemptuously neglected Church meetings, and slighted the officers of the Church.  
In pag. 20 of Mr. Mall's book, he lays down the charge in these words. She took liberty of speaking in the Church for some time, and being reproved by me for it, from time to time there was a visible decay of affection to me etc.  
Solut. That it is false, as to the whole charge taken together, appears, in that there are none (as in the former particulars) mentioned who did witness it, neither will he ever find any (unless they be desperately hardened) that dare affirm it, which I shall make evident in my Answers to the several particulars thereof.  
As to the first particular (viz.) she took the the liberty of speaking, and she did a long time contend for women's speaking etc.  
To this I answer,  
1 As for women's speaking it was usually practised amongst us by the rest of my Sex. And it is well known that the power was pretended at first to be in the body of the people, in the multitude, so that every one had the liberty of assenting or dissenting, of arguing and debating any matter proposed, whether men or women. If women were denied the liberty of speaking, how could they declare their Experiences: yea A. P. was kept off for refusing this.  
2. It is false that I took the liberty of speaking, it was not only given me, but the liberty of being silent was denied me, and that by Mr. Stucley himself, who would send for me at the meetings, even then when there was never a woman of the Church but myself: and afterwards many times he would single me out in the meetings, and urge me very earnestly to declare my Judgement in reference to what had been proposed.  
3. As to my contending for women's speaking, by my former Answers it appears, that Mr Stucley hath little reason to charge me with it, unless he expected that I should be as fickle as himself, in taking up, and laying down opinions and practices, as they suited with, or thwarted his humour and interest.  
As to the second particular, whereas he saith he admonished and reproved me for it from time to time, I answer,  
That all the Admonition and Reproof I had from him, was that mentioned in my Narrative, viz: that my speaking was disrelishd by some, whereupon I resolved Silence for the future, although I had looked on the Contrary as my duty formerly; which resolution I accordingly kept always after the Officers were chosen, unless it were when I was required to give in my thoughts concerning a person, proposed or asked a question; yea Mr. Stucley witnesseth for me in the charge itself, where he saith, it was a long time that I contended for women's speaking, and in Mr Mall's book for some time etc. By which it is evident that I did not continue in the practice thereof to the last: how can then my speaking be brought as an Instance to prove me contentious (one ground of their Suspension) near three years after I had left of this practice.  
As for what he saith followed on his Reproving and admonishing me, viz. 1 A decay of Affection to him.  
I answer, if there were such a visible decay of affection, he mistook the cause of it. It was not his reproving of me, no, the reproof was so mild and gentle, and at such a distance, as that I had little reason to be angry with him for it. But it was his self-seeking, and minding his own things more than the things of Christ etc. against which I did declare my dislike both before and after this reproof and admonition.  
As to what he says, that after their denying me the liberty of speaking, I contemptuously neglected Church meetings, and slighted the officers.  
I answer that it is a gross lie, a lie so egregious, as that the whole church can witness (if they please) against it.  
For I was after this constantly at church meetings, the liberty of speaking by a Brother being allowed me; yea I declared that I was very much dissatisfied, because the meetings (after the Officers were chosen) for conferring one with another, were not continued as formerly, I never absented myself, but upon some necessary hindrance, which was not often.  
As for slighting of the Officers—  
I answer, that I gave them so much honour as was due unto them according to my power; if they had not so much as they desired, let them consider whether they did not desire more than they deserved. They that rule well, are worthy of double honour.  
3d Charge. The Censoriousness of her Spirit was evidenced in her uncharitable language concerning the Presbyterians, and us also: reporting one to be fallen from the faith, another to have nothing of God in her; charging Mr. Stoneham to have walked contrary to the Apostles counsel, 2 Cor. 4.2. And to have such expressions in preaching and prayer, as were but as chaff to the wheat. And imputing the afflictions of some of the church to their unworthy receiving of the Lords body. These were proved by many witnesses, and her own letters.  
Ans. As to the first Article, which concerns the Presbyterians, I answer, I must acknowledge & confess, that difference in judgement did likewise cause some breach in affection, that I was too much swayed with a spirit of separation, which made me prone to censure those who differed from me in judgement more than was fit, which I have cause to bewail and lament. But yet I cannot but wonder that Mr Stucley should be so fare blinded with passion, as to censure me for this, when it is well known that neither himself, nor any of his Congregation, are in a capacity to fling so much as one stone at me upon this account. It is now the fifth time he hath mentioned the Presbyterians in his threefold Accusation; for what reason, though he himself knows best, yet others cannot be ignorant of, and as for the hope he puts in this, I believe it will prove but a Spider's web. I shall only add this, That if my Tongue were against the Presbyterians, so would my hand likewise, had I hearkened to Mr Stucley.  
As to my uncharitable language concerning themselves, he doth instance in several particulars, which I shall answer in that order he lays them down, having desired him in the general to consider those reproachful, bitter, unchristian Rail against Mistress Allen and myself, wherewith both his Pamphlets are full, and see whether they do not fare exceed all the hard speeches I have given of them.  
As for the particulars they are (viz.) 1. My reporting one to be fallen from the faith.  
Resol. I do not remember that ever I used such an expression in reference to any of them, as (fallen from the faith.) There was (its true) one, concerning whom, when they were about to choose him to be an Officer, I said, that I did fear he was not sound in the faith, for which I had good ground, neither did I hereby intent to reproach that person, but to prevent the evil that might follow, in case one not sound in the faith were chosen an Officer.  
2ly. That another had nothing of God in her.  
Resol. I never heard the least hint from them of any such expression, neither do I remember that I ever used it concerning any among them. If it be that person which I admonished, that is meant by Mr Stucley, as I have some ground to conjecture, for I cannot conceive who it should be else. Then I say that it is a gross mistake, if no worse, to affirm that I reported, that she had nothing of God in her.  
She was a person that pretended to a great deal of Assurance, whereupon I was willing to have some conference with her, to know if she had any ground for such an assurance. To this I was the more willing, because a member of the Church did somewhat question it, who desired me to try whether it were so or no, which I did: in my discourse I told her, that they who had this assurance knew how they came by it, that where there is assurance, there is likewise adherence, a closing with the promises, the workings whereof will be evident to that soul which hath attained it, that therefore she should do well to look to the ground of her confidence, and be sure that she had Scripture for it. What her answers were I shall not here mention; but it seems she did not like this my plain and faithful dealing with her, as appears by her complaining of it to some, who hereupon have now accused me for being so censorious as to affirm that she had nothing of God in her, which is false; yea, I was so unwilling to dishearten her, as that I told her, that grace was in the hidden man of the heart, and not discernible many times where it is, though assurance hath always its evidence. Had I known that they had been offended with me for this, I should have given them a full Account of what passed between us, whereby they would have known the truth of what was reported concerning her: this had been fare better than to accuse me for it so many years after.  
3. As to that of Mr. Stoneham etc.  
Resol. I must confess that when Mr Stoneham refused to declare the End of that fast mentioned in my Narrative, I did look upon it as walking in Craftiness, contrary to that of the Apostle, 2 Cor. 4.2.  
And as to his Expressions in preaching etc. I conceived Mr. Stucley the fittest to admonish him of his weakness; and therefore in a letter, I wrote unto him these following words." I shall entreat you to speak to Mr. Stoneham of those Expressions he doth often use to express spiritual things by; the word (I conceive) is fittest to express spiritual mysteries and duties: I am sure that is the sword of the Spirit, and that is able to make the man of God perfect, throughly furnished to all good works. The more wise the preacher was, the more he sought to teach the people wisdom, and to find out acceptable words, words of wisdom, that are as nails and goads fastened by the master of the Assembly: I must confess I cannot close with his Expressions which are usual and ordinary both in prayer and preaching, which is as the Chaff to the wheat; and what is the chafed to the wheat? I should speak to him myself, but I fear he will not hear it from me.  
The ground on which I went, was that of the Apostle: say to Archippus, take heed to thy ministry that thou fulfil it. Would it have been an ingenuous return of Archippus to censure, suspend, or excommunicate a person for giving him such an admonition? let Mr. Stucley judge.  
Lastly, concerning my imputing the affliction of some of the church to their unworthy receiving etc.  
Resol. For answer hereunto, I shall here set down what I wrote in the same letter concerning it, viz.  
" It is and hath been a great trouble to me, that there is no means of instructing by Catechising, which is like, in my apprehension, to put a stop in the way of the Gospel. And I conceive the ordinance of the Lords supper cannot be kept pure, without instructing those that are of the Church, younger ones especially, in the mystery of discerning the Lords body: for this many are weak and sick, the Apostle lays it down as a Cause of that sickness and death that was amongst them. For my part it is my fear that the Lord hath a controversy with us for not discerning the Lords body, and not judging ourselves. Surely the Lord's hand that is upon us, and those afflictions that have been upon me, hath put me upon serious enquiry after the Lord in his word; and I am afraid we do not walk up to our own principles, and keep the ordinances pure.  
Behold Mr. Stucley's discretion and ingenuity in censuring me for censuring myself, which I did in that letter as well as others. I did impute the afflictions on myself and them, either to the omitting of the administration of the Lords supper for a long time, without giving any reason; or to our not discerning the Lords body, which I was persuaded that many amongst us by reason of their ignorance could not do, I did verily think that the Lord was angry with us for this. I was so sensible of Gods afflicting hand, as that I could not but discover my fear unto Mr. Stucley, that he might set upon reforming what was amiss, for I thought I had herein to do with Christians, and not with Scorners: it was the least of my thoughts, that ever I should be censured for it.  
Having finished his threefold charge, he proceeds to add somewhat concerning my contumacious refusal of admonition in pag. 45. of his Answer to Mr. Toby Allen, in these words: I might tell thee I have several times endeavoured to convince her of her sin, yet I do not remember that ever she acknowledged herself guilty, and that several persons that were sent to her (or that went voluntarily) about the work of admonition, came away from her with a burdened spirit. But I shall refer thee to 20 & 21 pag: of my Sermon in the true Account etc.  
Here he tells the world that I refused admonition, first from himself, secondly from others, and then refers the Reader for farther Satisfaction to the true Account, etc.  
1 As to his admonition he saith, I might tell thee I have several times etc.  
Resol, You cannot tell this without telling a lie, for I was never admonished by you for any sin that I continued in after admonition, either before my leaveing you or since.  
Not before. This you acknowledged to me when I asked, whether you had ever admonished me, you told me you had not: this you confessed to Mr. Ford and Mr. Bartlett.  
Not since. For I could never speak with you, after you had accused me of lying.  
It's true you admonished me for hearing another minister; but that this is a sin, you dare not (it seems) affirm or maintain: for it is not so much as named among those Crimes laid to my charge either in the true account, or in your Answer to Mr. Toby Allen. And therefore what reason is there that I should acknowledge myself guilty?  
2 As to the Second (viz.) that several persons that were sent unto her etc. came away with burdened Spirits.  
Resol. The errand they came about was not to admonish me for lying etc. But partly to take me off from hearing other ministers, and since I left them to persuade me back again: it was my not consenting unto them in this, that made them go away with a burdened spirit, and not because of my proud and lofty Carriage (as he saith pag. 20 True Acc:) for I always treated with them Civilly, returning them thanks several times for their (pretended love) to me; I never balked discourse with them. And always at their departing, said, let me be convinced from the word what my duty is, and I shall submit.  
I desired the Elder before the fast in order to their Excommunication, and since that fast others also, that they would bring the business to a new Trial before the ministers, whom they themselves had acquainted with it formerly, and with whom I was then in Communion: had the Incestuous person done so, I am persuaded he would never have been delivered to Satan.  
The letter likewise sent Mr. Stucley by Mrs. Allen and myself makes it evident, that neither of us contemptuously refused admonition according to the rule of Christ.  
3 As for his referring the reader to pag. 20. 21. of the true Account, as if there were other Crimes mentioned there, for brevity's sake he omitted here, I say.  
That in pag. 20 of the True (which yet some think to be a very defective) Account, there is only one Crime mentioned, which he hath not accused me of here in this other Book, and that is my unfaithfulness in not reproving privately.  
Charge. I am confident (saith he) that there is scarce one Brother or Sister that can bear witness of her faithfulness in Reproving privately, though she so much Blazoned abroad supposed or real infirmities, etc.  
Resol. 1, I am Confident that some can (if they will not hold the truth in unrighteousness) bear witness of my faithfulness in reproving them privately, I reproved Mr. Raddon and his wife, Mr Eveleighs maid, yea Mr. Eveleigh himself, both privately, and publicly when his offence was public, according to that of the Apost. 1 Tim. 5.20. And if none of these will witness, yet Mr Stucley himself can, if he call himself to mind, he can bear me witness, that I reproved him for his indifferency of Spirit in the work of God, for his preaching funeral Sermons, for his Serpentine subtlety in his Entrance on his Office, and in reference to his Carriage in Mr. Madder's business, yea he hath witnessed that I reproved him for the unrighteous sentence in reference to A. P.  
2 As for Blazoning abroad their supposed or real infirmities, I know not what he means, or of what thing he speaks it, whether whiles I was with them, or since I left them.  
If he mean thereby that when I was among them, I did discover the nakedness of a Brother or Sister to others who were not in Communion with us, I say it is false, and dare him to instance so much as in one particular.  
If by abroad, he mean others of the Society, I acknowledge it. But than it was to such as by reason of their intimacy and familiarity with the offenders might in all probability prevail, more with them than I could. And for this very reason did I several times address myself to Mr. Stucley, which he acknowledgeth a little before this charge, though, through Envy, he call it an Impeachment and accuse me for it, though I had the house of Cloe for my Example.  
Lastly, If (By abroad) he mean that I have divulged their miscarriages to others since I left them, To this I answer.  
That even since my leaveing them, It was my desire to continue a good opinion of many among them: So unwilling was I to make known that which might blemish any of them, As that I suffered in mine own name, by concealing their miscarriages, until such time as it was noised abroad, that I had not left them, but that they had cast me out as a liar, a contentious and a troublesome person, whom they could no longer Suffer, nor have communion with: Then indeed I did begin to pull off their masking robes and vizards, as Mr Stucley expresseth it in the true Account, that so it might appear to the world, how unlikely it was, that such (as many of them were) should cast off any upon the Account of lying. Again,  
Charge. In pag. 21. He brings in a passionate expression of mine in these words, And being farther pressed to hear the Church, she refused, and (if my memory fail not) she said, She would be drawn asunder by wild horses rather than come among us.  
Resol. I confess the expression, whether there were not cause for it, let others judge, they having dealt so basely with me as to accuse me of lying, when I went unto them a little before to give them a reason why I left them. A burned child (we say) dreads the fire: I had been burned once by adventuring singly among them, therefore I durst not do it again the second time. So that Mr Stucley needed not here to insert this parenthesis (if my memory fail me not) it would have done better in all the other Articles of his accusation, in which, if his memory did not fail him, he will never be able to free himself from that, for which he pretends he hath Excommunicated me.  
But that I did not refuse to hear the Church, the several answers I gave to the messengers sent me can witness. Besides, when M. Eveleigh came to acquaint me with the Fast, in order to Excommunication. I desired that the business my might be referred to Mr Ford, and Mr Bartlet, who had formerly heard it: and after the Fast I told two other of their members, that they should bring it to a new trial before the Ministers of Exeter with whom I was in Communion, promising to stand to their determination.  
The letter likewise Mistress Allen and myself sent the Church, doth witness sufficiently, that neither of us refused to hear the Church.  
Unto this Charge he adds that of separation.  
Charge. And though she had lifted up her right hand to heaven to walk in fellowship with us, yet hath she separated from us, and to this day sought not reconciliation, neither hath she expressed Repentance for her Sin, etc.  
Resol. This is likewise confessed and acknowledged that I Separated from them, The grounds of my Separation are laid down in my narrative. To which I shall farther add.  
1. That there was a clause in our first Engagement binding every one of us not to rest in the light then received, but to Study to know the mind of God, and live up to it, and so accordingly having Studied the mind of God, concerning our separation from other Churches of Christ, I found it to be Sinful, and therefore durst no longer to continue therein.  
2. If I engaged so to walk in fellowship with you as to deny it to others of God's people, of which there are many (I hope) in this City, I am Sorry for it, and to show my Repentance I have reform, by leaveing your Society. in which I could not continue without the guilt of Sin, If a man should promise, yea Swear to that, which is Sin he had better to break then to keep his oath.  
yea we were likewise engaged to hold communion with other Churches of Christ; But this is now denied, unless it be with those that are congregational.  
As for what he adds concerning my not expressing repentance for my sin: etc.  
Resol. I shall answer with Job: c. 27. God forbidden that I should justify you (by confessing that which I am not guilty of) till I die, I will not remove my integrity from me. My righteousness (as to your impeachment) I hold fast, and will not let it go: my heart shall not reproach me (for basely submitting to any thing against my conscience) so long as I live.  
In pag. 23. He speaks of my undervaluing, Excommunication & slighting it, in these words (viz.)  
The other (meaning me) as little valued this Institution of Christ for (as I am informed) she said, Excommunication was but as the breaking of a horse over the hedge, etc.  
Resol. I have been heretofore, and am at present so far from slighting excommunication rightly administered, as that it makes me tremble to behold myself accused thereof, as if I slighted the ordinance itself: I look on it as an ordinance of Jesus Christ, as that Sword which he hath given his Church for the cutting off contagious members, as that, which he hath appointed and ordained to as high an end (for aught I know) as any other ordinance, (viz) the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.  
And as for the slighting expression concerning this ordinance, with which he chargeth me.  
I say it is a notorious slander, as he hath laid it down, the truth is, that to some, who spoke about excommunication I told them how it had been formerly abused in this nation by many who (as it was reported) would excommunicate for such a Trespass, as a horse to break over a hedge; and farther added, that I valued an unjust excommunication no more than I did that: and because I look on Mr Stucleys late excommunication as such, therefore do I set light by it: as Luther did by the Pope's bull, for which he was never charged by any Protestant: in doing of which I am no more to be condemned for slighting this ordinance in general than he. It will be found upon trial that Mr Stucley hath a fare lower esteem of this ordinance, than myself, otherwise he would never have so abused it as he hath, for the promoting his own interest and carnal designs, which is the ready way to make it contemptible, in the Judgement and opinion of those who are not well acquainted with it.  
Thus I have done with the true account, and now return to what he saith farther concerning me in his answer to Mr Toby Allen: pag. 45. Her Crimes and contumacy being very great: the Church thought themselves obliged to suspend her from Communion before ever she joined in the Sacrament with any other.  
Resol. That this Suspension was for no other crimes or contumacy, than my leaving them, and my refuseing to return unto them: And therefore it was not thought sufficient to debar me from communion with others of God's people in this City, by those who heard the whole business, and throughly examined the Circumstances thereof.  
Char. In the next place he chargeth Mr Allen with a lie, for affirming. That the Quarrel between the Church and me began, because I had a mind to hear some other ministers which (he saith) is abominably false, and farther, that this was no particular for which I was ever admonished by the Church in pag. 45.46. And again, he saith, That the Quarrel began in my contentious Spirit and sowing Divisions, and was increased by lying.  
Res. 1 That I was admonished, for hearing other ministers, by the Church it is manifest by what is already set down.  
2 That the quarrel did not begin in my contentious Spirit, and sowing divisions; nor was increased by lying: it is also apparent, as for lying, I was never charged with it till I left them: and as for contention, etc. I never meddled with Church affairs after the officers were chosen; unless it were once in reference to a person proposed, when Ganicle interrupted me.  
The Qurarell Broke out at a Tuesdays meeting, Mr. Stucley was absent from that meeting and so knows nothing of it but by the report of others, it so much concerning me, I have reason to know it better than others: The account whereof according to my best Remembrance is this.  
On the day before, being monday after dinner Mr. Stonham and his wife came to visit me, Before I could come to them, my husband, in discoursing with them said, that I had heard Mr. Ford the day before, when I came into the Room, Mr Stonham looked on me with an Angry countenance and would scarce Speak, whereupon I asked his wife what did ail him, who answered that he was not well pleased with me for my going away to hear, she told me likewise that he did not like Mr Eveleighs maid, and farther added, that she heard that I had somewhat against her, she is (said I) a stranger unto me, and therefore it is my desire that she may be kept off one week longer until I have informed myself concerning her, Then (said she) do you be present at the meeting to speak to have her kept off, this she desired with much earnestness.  
On the tuesday following after dinner Mr Spraigue the younger came to me from Mr Stoneham (as he said) who had been with him the day before, and desired him to take me off from hearing Mr Ford. To this end (among other things) he told me, that those sheep, which had been used to mean feeding, were not fit for fat pasture, it was the way to bring them to the scab: he likewise spoke something about Mr Eveleighs maid, and earnestly desired me to be at the meeting. I told him that I then lay under some trouble of spirit, and so could not be fit for such an Employment, however upon his earnest entreaty, I fitted myself to go.  
When I was come, they began (contrary to their usual practice) to talk of the maid, before ever the Lord had been sought unto in prayer: Mr Owen, sitting at the table near me, I willed him to acquaint them, that it was my desire she might be kept off a week longer (as I remember) until I had informed myself concerning her.  
Mr Eveleigh, presently replied, that he would give Testimony for her: I told him that a master or superior was not so fit to give Testimony for a servant or inferior, and withal instanced in Gehazi, who carried himself fairly in his master's presence.  
After this one Ambrose a shoemaker was proposed, who (it seems) wrought with Ganicle, concerning whom Mr Eveleigh asked me whether I had any thing against him? I answered that I had nothing, and also that though he were a stranger unto me, yet I had heard a good report of him: upon which Ganicle said that I would take his Testimony for his man, and not Mr Eveleighs for his maid, yea (said Mr Eveleigh) that is the very thing, because it is my Testimony, therefore she will not take it, adding farther that it was scandalous, and that I was offensive or contentious, and had hindered their proceed for many years, insomuch as he could not partake with me in the Ordinances, until he was satisfied.  
I replied, that this would not be borne, and that if my carriage had been so offensive, I should have heard of it, in some other place and in some other manner: and then I presently appealed to all the Congregation desiring them to be faithful unto me, as they would Answer it another day, by declaring wherein my carriage had been offensive, and what evils they had seen in me: And when I perceived they were unwilling to meddle in it, I told them plainly, that I would come no more among them, unless they would satisfy me herein.  
At length Mr Stoneham began his prayer after this manner: Lord, we have waited for a prayer, and now thou hast given us in a prayer, it may be, the return of many prayers, and then bewailed that the serpent was gotten into the garden: After the prayer, Mr. Eveleigh and myself were to withdraw; but Mr Eveleigh (before he went out) told them, he left it to the Church to determine, whether I were not contentious. Two things (said he) I have against her, Contention, and her going away to hear Mr Ford, which the Church neither can, nor will bear. And he farther charged John Whitehorne (the chiefest then in this business) that he should insist upon Contention, and if he wanted an Instance, that he should name Agnes Pullen.  
When we were withdrawn, the generality of them said, they did believe I was a good woman etc. But then they were asked again, whether through a mixture of Corruption it might not tend to Contention? to which this reply was made, That they did not know but it might. Mr. Stoneham told me, that they would not for a world charge me with contention, but did fear lest through a mixture of Corruption, it might tend thereunto.  
Many of them were offended with the Elders dealing so disorderly with me, but knew not how to help it, and desired me to take no notice of it.  
By all which it appears  
1 That they were very much displeased with me for hearing others besides our own Officers, though they were unwilling to quarrel with me openly about it. Mr. Eveleigh ('tis true) accused me thereof at this meeting, but (as I am informed) some of them did very much dislike his mentioning of that particular; and refused to meddle with it, because they thought it fit to be concealed, then that it should be publicly taken notice of.  
2 That it is very probable they had a resolution (some of them) to quarrel with me about Mr. Eveleighs maid, in case I could not be prevailed with to leave off hearing of other ministers, why else should they be so earnest with me (after I had given a sufficient Excuse for my absence) to be present at the meeting? why else should Mr. Stoneham use such expressions in his prayer.  
3 That although Mr Eveleigh at this time (when the Quarrel broke out) accused me of Contention; yet that the Quarrel did not begin in my contentious spirit, and sowing divisions, is apparent. 1 Because I did no more than Mr. Stoneham approved of, and Mrs. Stoneham desired me to do; so that I could be no more contentious in opposing Mr. Eveleighs maid, than they. 2. This business was ended in three days; they had nothing after this against me, but my hearing other ministers, as Mr. Eveleigh himself told me.  
4 And therefore notwithstanding the quarrel broke out at the time, when I opposed Mr. Eveleighs maid, yet it is very apparent that it began, was continued, carried on, and increased even to a breach, only for my hearing of another minister: for as to the charge of lying I never heard of it till my coming off, as I have already declared.  
In the next place he takes shame to himself, that he did not sooner excite the church to their duty, as to the last Remedy for the healing of this woman, etc.  
Resol. I believe in the end he will see more cause to take shame to unto himself, in that he hath so rashly excited them to this censure, before he ever discharged the duty of admonition.  
Let him consider whether he hath not run before the Lord sent him, let him produce his warrant to Excommunicate, before ever he proved the Crime, or admonished me of the Evils, for which he says I am Excommunicated.  
He adds, that there are some full of evil surmises about this matter, as if the Church would never have proceeded against her, but upon a design to hinder others from deserting us.  
Resol. It is no surmise, for  
1 One of their own Officers (Mr. Slade by name) talking with an Alderman of this City about this Excommunication, told him that if they had proceeded against me sooner, Mrs. Allen would not have left them.  
2 Mr. Stucley doth not in plain terms deny it. And though that which follows concerning the unquietness of his spirit about my not Repenting may imply a denial, yet  
3 It is that which he hath in a manner acknowledged in pag. 10. of the True Account, in these words, If we had discharged our duty sooner on the liar, we might have prevented the others fall, her disobedience and perverseness of spirit.  
As for that he professeth, he had no quiet in his Spirit, that a Person should lie so long suspended, and give no Evidence of Repentance, but the Contrary etc.  
Resol: The Suspension was two months after I had left them; the messenger that was sent to give me notice thereof said it was in order to my Return, a Return to them, this is the Repentance they expected, and I resolved against, unless (as I told the Elder) I might have communion with them, and not to separate from others that were godly.  
But what quiet can Mr Stucley have now, that he hath passed a Sentence of Excommunication without admonition, seeing I so earnestly desired it? uwhat comfort can he have in passing this Censure three years wanting a few days after I had left them? when as in all probability by reason of forgetfulness, there could not be a charging of sin, so as to convince and work a kindly Repentance.  
If his conscience had troubled him, because of my lying in Sin, without evidencing Repentance, than his conscience is either blind or baffled; else why had not his conscience checked him, when he discovered no zeal against lying, when he was so often pressed unto it by me? why had not his conscience troubled him, when there was a lie affirmed with so much Confidence by John Whitehorne, when he offered to depose it upon Oath, and yet there was clear Testimony brought by some of their members to prove it to be a lie? this person is under his charge, yet here his conscience hath not disquieted him.  
And for what he adds, That to quiet his conscience he took advice with several Ministers, and so concluded the matter by them and his own Conscience.  
Resol. 1. Why did he go so fare away? had he desired to have the truth brought to light, then why should he refuse to advise with those Ministers that he himself acquainted with the business; and when I so often desired them to bring it to a new trial before them, with a promise to submit unto their determinations, without expecting any favour from them.  
2. How could those Ministers (whoever they be) persuade him to such a censure, without advising him to bring the business to a Trial, without hearing both parties speak? will not Festus rise up in judgement against them? Did these Ministers in their advice duly weigh the weight of this Ordinance, and the preciousness of souls for which Christ did Sweat, Bleed and died, for which he ever lives to make intercession? Durst they upon the Report of one party without Examination, give such advice in a corner? the Lord lay not this sin to their charge: 'Tis not the first time that Satan hath made use of such instruments, Christ saw him in a Peter etc. I confess it would have been more easily borne, if they had been such as have not known the Father, nor the Lord Jesus, that had given this wicked advice; but that it should come from them, who have (or at least pretend to) more acquaintance with Christ than others, this is as the Vinegar and the Gall.  
Charge. p. 47. In the last place he gives the world a Catalogue of lying defamations, spoken by me since my Suspension.  
Resol. As for those lying defamations, I answer briefly: That many of those Reports are no lying Defamations, but manifest truths, as I have made it already to appear in my Narrative and Vindication; and make no question but shall be able to do the like of the rest, if called unto it, even as many of them as he shall prove to proceed from me, fare better than Mr Stucley will be able to make good (in a regular and orderly proceeding) those slanderous reports concerning me, with which he hath filled the world, notwithstanding he boasts so much of witnesses, at the end almost of every Charge.  
And now I suppose the Reader is sufficiently tired with perusing an unpleasing and broken History, I shall therefore now hasten to an End.  
If the Gospel be the great Salvation that is delivered by Christ himself, and the Revelation of it completed, and it be once delivered to the Saints, and no other Revelation to be expected till Christ come, and this Salvation being so glorious, as that the Angels desire to look into it, and there being such a Curse by Christ pronounced on such as shall add to it, or take from it, then let it serve as an Apology for me in my learning of them. This was that which I did desire and aim at, that I might be instructed in the mystery of this great Salvation, God manifest in the flesh etc. 'tis that was in my eye, and that I still follow after (although I have not yet attained) to comprehend with all Saints what is the breadth, and length, and depth, and height, and to know the love of Christ, which passeth knowledge; yet through grace this was, and is that one thing, that I may know Christ and him crucified, and that I may with the Apostle Phil. 3.12, 13, 14. know him, and the power of his Resurrection, and the fellowship of his Sufferings, so as to be made conformable to his death, that I may know this great mystery which hath been hid from other ages, but is now revealed unto us by the holy Apostles and Prophets by the Spirit, Eph. 3.1. Know him so, as to bear about in my body the dying of the Lord Jesus; that the life of Jesus may be made manifest in this mortal flesh, that the old man may be Crucified with him, that the body of Sin might be destroyed, that I might not serve sin; This was that which to the glory of free grace I can say in some measure (if my heart do not deceive me) was my desire in Joining with them, and in my withdrawing from them, I finding not a Sufficiency in their Ministry for edification and building up; and being disappointed of my expectation in the ministry, and continuing my practice of hearing Mr Ford, sometimes once a Lords day merely out of necessity, and observing what they did after they were in office and settled themselves, in stead of discovering their love and faithfulness to the people's souls in their diligent circumspection and watchfulness over them, and discovering to them the hidden mysteries of the Gospel, they were very remiss, the work they were employed in was to exalt themselves, and bring the people into Subjection unto them, silenceing some, and censuring others without allowing them any liberty to clear themselves, such as they supposed stood in their way, and when this was effected, than they proceeded farther to take them off from hearing any other minister, making that practice of hearing another minister, when themselves preached, to be a going out of the Bosom of Christ into the Bosom of Strangers; and such persons were Traitors and Rebels to Jesus Christ, and should be so dealt withal; and what benefit was received by another minister to be a delulusion and a Temptation, and a Judgement of God upon the soul. And engaging the people at their admission, to believe it as an Article of their faith, that a greater blessing was to be expected on their ministry, then on any others, as if they preached another Jesus, or another Spirit, or another Gospel: when the Apostle sayeth, he that planteth and he that watereth are one, 1 Cor. 3. Was there not a cause to suspect what they intended, but the liberty of dissenting was denied, and they proceeded to lay aside their meetings for to confer together, and to consider one another, and the ordinance of the Supper, that was laid aside a long time, fasting was perverted to carry on their own designs, and to keep the people ignorant of the occasion and ground of their fast.  
I being troubled at this, and resolved not to be Silent to see what was done by them, but rather to suffer, did discover my dislike of these practices, and blamed them to their faces for walking in craftiness, contrary to the Apostle, 2 Cor. 4.2. and perverting and laying aside of the ordinances, than instead of giving me any satisfaction (as I expected) did they craftily conspire to entangle me, to fall to dispute about true Churches. And to seek occasion against me, to defame me, and as if there had not been sufficient above ground, raked up the dead out of her grave, and made matter to frame an accusation against me, for doing that which themselves the generality of them did the same, as some of them have since acknowledged, and in what they accused me Mr Stuckley himself cleared me, and here is the ground of all their charge of scandal, which how cruel, and unjust, and unreasonable it is, I leave to the impartial reader to Judge.  
Thus seeing Gospel privileges, purity of ordinances, and liberty of conscience lay a bleeding, and they walking contrary to their principles, and often engagements, and having no way to free myself from partaking with them in their evils, not only the liberty of speaking but of dissenting being denied, unless it were purchased upon such terms as their ensnaring of me, and of looseing peace and a good name, I not daring to make it known to other members, lest I should be accounted contentious, having had experience of the people formerly, and seeing the officers to be masters of the ordinance, instead of dispensors, and to lord it over God's heritage, as if they had dominion over our faith: after often seeking of the Lord and enquiry in his word according to that light I had received, after I had declared my resolution and my grounds to the elder, I withdrew, according to the Apostles rule, 1 Thes: Hoping that by my withdrawing they might be more convinced, and that in time the Lord would make them sensible of their usurpations, when they saw what effects were produced, and so might put a stop for time to come to such proceed: and though I could expect little favour from them, unless the Lord did convince them, and so humble their Spirits, yet having the Testimony of mine own conscience, that I could say in in some measure with the Apostle, herein did I exercise myself to have always a conscience void of offence towards God and towards man: and I considered that I should hereby keep and preserve mine own peace, in having no hand in exalting of men and so opening a way to bring in men's inventions, and to worship God according to the precepts of men.  
And Mr Stucley himself in his Sermon on that black and dark day hath acknowledged (as the Copy taken from his own mouth will testify) that I separated from them on pretence of conscience, he might have left out the words (on pretence) unless he take upon him to Judge the heart and conscience, although Mr Mall in his printed True account (as he calls it) hath not afforded me so much charity as to put in that particular.  
And Mr Stucley himself afterwards pag. 23. saith that I went away to avoid the censure; here he contradicts himself more ways than one, for 1. If I went away to avoid the censure, than I could not separate on pretence of conscience, but if this be denied (as the leaving it out of his printed Sermon may infer so much) 2. If I went away to avoid the censure, than he must be forced to deny that I am excommunicated justly for lying, for how could I go away to avoid the censure for lying, afore ever I knew I should be charged with lying, for I was never charged by him with lying until such time as I had really withdrawn and separated from them.  
The like Mr Allen hath already declared of his wife, pag. 24. of his Truth's manifest, that the pretended crime or cause of excommunicating her, was in time long after she left them.  
Therefore (Reader) take notice of his gross contradiction of himself in what he affirms.  
And whereas he pretends that he had no quiet in his spirit that a person should lie so long suspended and give no evidence of Repentance, and in his prayer, that they have not past their censure in a revengeful way, and that they could not answer the neglect of their censure one day longer.  
If it be so, why must he take liberty to himself to defame me in my name, if it were the sin only he aimed at? & why did he use such Epithets, as, discontented liar, notorious liar, egregious liar, Briar in our sides, companion for damned spirits, when as his conscience must needs tell him, that he never accused me of one lie all those years that I was in fellowship with them: And if he found me guilty of a lie, let him produce what lie it was, I never heard of any yet, whiles I was with them, and when since I left them, he carged me at first, it was then with an untruth.  
And although I desired in our letter sent them to have the cause heard by understanding and impartial men and promised to Submit, yet he slighted that, and hath taken liberty in pulpit and in print to render our names and our persons odious to all the world, as if the sword of excommunication had not been sharp enough, unless it were sharpened by him at the Philistines forge, and in the mean time takes liberty to himself to practice that for which he pretends he hath censured me as for lying, I could instance in several of their charges that they are no other but lies.  
Not to mention the several reports that have been spread concerning me, as not worth the taking notice of, which have one contradicted the other, and not two of the Reporters found in one tale, as hath been taken notice of (as I am informed) by a person of credit, this is not worth the taking notice of.  
But that false report that hath been raised by them and spread in city and country on Mr Ford the minister, that he should slight lying, and that say lying was the property of a woman.  
Whereas the truth is, that when Mr Ford and Mr Bartlet Ministers, and Mr Stucley and Mr Eveleigh were met at Mr Fords house, Mr Stucley and Mr Eveleigh accused me of Scandal, and brought in a charge of lying against me, instancing in Mistress Eveleigh and my speaking against the Presbyterians (which I have already answered) Mr Ford still called for more, more charge: then to make up their accusation, they said that I was fickle, Mr Ford answered them, that is as much as to say, she is a woman, this I know to be the truth; and yet the report is spread by them in City and Country, that he said that lying was the property of a woman: and herein have they discovered their falsehood and rage against such an Eminent labourer in Christ's Vineyard, who hath given abundant Testimony that he seeks not himself but the things of Christ.  
And as for Contention, how hath Mr Stucley discovered himself guilty to all the world, Doeg like, falling on Magistrates and Ministers whom he supposeth stands in his way, as his Sermon and printed books do witness.  
Give me leave to take notice of it, as David, when he heard how Saul had cut off the Lords Priests (saith he) I have occasioned the death of all these.  
And for censoriousness, how doth it appear? not by secret search, but upon their several Accusations, wherein the greatest ground of their proceed against me, hath been a censuring of the ends of my words and actions, which is God's prerogative alone, who searcheth the heart, and tryeth the reins.  
Let the Impartial Reader judge whether they sought the glory of Christ, & to convince me of this sin, when it is that which was & yet is usually practised by themselves. Witness their usual calling Mr Fords preaching Railing and nonsense; and some of them would have the Pulpit shut against Mr Ford, and Would have had the notes of his Sermons to pick occasion against him, and persuaded me not to hear him; and I was questioned many times for hearing of him, not only the Lords days, but on Lecture days also.  
I cannot but take notice of Mr Mall in his reasons pressing them to renew their Covenant.  
He saith, such poor wretches are given up to Judicial hardness, so that they are sorry for nothing so much, as that they with such a Church entered into Covenant with God; and again, such wreaths they have renewed their Covenant with hell and Satan.  
For answer, what Covenant I have ented into with God, whether with them or any other, I desire still to own and acknowledge, that I am engaged unto to perform, and am resolved in the strength of Christ never to retract. And if in any particular I have denied my Covenant with God, it lies upon them to convince me of it. It is not enough for them to charge Covenant breaking, and perjury, and Schism: it lies upon them to prove their charge, otherwise I am not engaged to an Implicit faith to believe them.  
I think our letter (we sent to them) will testify, that we did not retract our Covenant with God, when we did profess our submission to the law and will of Christ, wherein I think we did own our Covenant with God more than they did, who by their Explicite Covenant engaged themselves to an Implicit faith, in subjection to Mr Stucley's ministerial guidance and teaching, without any restriction or limitation. And yet how doth he boast pag. 13. as if they were a company of believers that will part from life rather than from a little command, and their hands are filled with both Tables: is not this practice of theirs a contradiction to this profession, & yet pag. 29. exhorting them to keep to the Church of Christ, he tells them he cannot but approve of their purpose to subscribe a covenant, that will be a fence against a lawless Spirit.  
Moses who was a servant in the house of God, and God testifies of him that he was faithful in all the house of God; see Deut. 33.4. Moses commanded us a law, even the Inheritance of the congregation of Jacob.  
Is not this fence against lawless Spirits, that God hath prescribed his Church sufficient? but that Mr Stucley must engage the people to himself, as if his design were to seek himself, and to espouse a people to himself, and not to Christ.  
It was the commendation that the Apostle gives of his hearers, that they received the word with all readiness of mind, and earched the Scriptures daily, whether those things be so or no: but here they Engage to absolute subjection to Mr Stucleys Ministry without any Caution, I the rather take notice of it, because they may consider, that whiles they are Censuring us, they forget themselves, and their Engagements to Christ, and to his Laws; that whereas they have professed the taking Christ for their King and Lawgiver, now they set up men in the room of Christ, without any mention of the Law and Sceptre of Christ: And yet he pretends that his book (called Manifest truth) is set forth by him to prevent the Gospels' suffering, although he hath had a Bratherly admonition given him by the unknown author, Diotrephes detected and Archippus admonished, yet he never takes notice of this particular, to give any Satisfaction unto it, or to remove the offence taken by it.  
And now for a close of all I shall desire Mr Stucley to retire himself a little from the world and those multitudes of designs he is at present so much entangled with; having done this, seriously and sadly consider a while of that great day of accounts, wherein the hidden works of darkness shall be fully discovered by him whose eyes are as a flame of fire: if he doth think in good earnest that there is such a day coming wherein he must by accountable for all his actions: let him I say, consider what account he can give to Christ of his late proceed against Mistress Allen and myself; will it (thinks he) be enough to say, that his credit and esteem in the world could not be upheld without it? that the Interest of that party with whom he sided consisted therein? that he had Majors, Colonels, Knights, Ladies, to stand by him; if he account these vain and foolish pleas, now, why should he? how dared he act upon such grounds now? His only way therefore will be to repent of this his wickedness, and pray God, if perhaps the thoughts of his heart may be forgiven him; which will be more to his honour, then by Printing any more angry books against two weak women (who are not able to speak for themselves in Print (neither is it required) so well as men, especially Scholars) to withhold the truth in unrighteousness, to oppress the Innocent, and to cover his own Sin, which whosoever doth, shall not prosper, the mouth of the Lord hath spoken it.   
FINIS.