THE GAINSAYER CONVINCED:  
OR, An Answer to a certain scandalous Paper, subscribed and sent by certain seduced and seditious People to a Minister in the Country:  
IN WHICH The Calling of the Ministry of the Church of England, the Nature of a visible Church, the Power of the Magistrate under the Gospel, the right of Tithes, with many other Points now in controversy, are briefly, fully and plainly cleared, to the satisfaction of those that are wavering; also much of the spirit and many of the Errors of the Anabaptists of these days (who call themselves Saints) discovered and confuted.  
By T. T. Preacher of the Word at Kemble in Wiltshire.  1 JOHN 2. 26. 
These things have I written unto you concerning those that seduce you.  1 COR 14. 37, 38. 
If any man think himself to be a Prophet, or spiritual, let him acknowledge that the things that I writ unto you, are the commandments of the Lord. But if any be ignorant, let him be ignorant.  1 TIM. 6. 3, 4, 5. 
If any man teach otherwise, and consent not to wholesome words, even the words of our Lord jesus Christ, and to the doctrine which is according to godliness;  
He is proud knowing nothing, ●●t doting about questions, and strifes of words, whereof cometh envy, stri●e, rail, evil surmisings,  
Perverse dispute of men of corrupt minds, and destitute of the truth, supposing that gain in godliness: From such withdraw thyself.  
LONDON, Printed for Tho. Vnderhill at the Bible in Woodstreet. 1649.   

TO the Inhabitants of the Town of CIRENCESTER, Grace, Mercy, Peace and Love be multiplied, through the knowledge of God and our Lord Jesus Christ.  
Beloved,  
THese are the last and perilous times which the Apostle speaks of, wherein 
2 Tim. 3. 1 2, 3.  men do abound in all clo●ked corruptions, having a form and show of godliness, but denying the truth and power of it: many give Christ but judas kiss, saying, Hall Gospel, but do betray it. There is a Scylla and Charybdis, two gul●s that are almost full to the brim of the blood of souls: On one hand ignorance, impiety, profaneness, drunkenness, chambering and wantonness, strife and envy, etc. These open vices (like a flood) carry down to hell multitudes of souls: on the other hand there is a more subtle device of Satan, whereby many thousands are destroyed, heresies, errors, blasphemies, schisms, under the colour of truth and more than ordinary devotion, eat like a gangreen and canker, and run like a plague from city to city, town to town, family to family, person to person, to the overspreading of the 
2 Tim. ●●  whole land, and that without any remedy. Now the loss of so many thousand souls, which profaneness and errors do daily destroy, will cry for judgement to heaven against those who use not all their endeavours to stop these mischiefs, and to apply what remedy lies in them to these heavy evils: Those in the state that regard it not, may in due time find the civil inconvenience of the toleration of, or conniving at these things: But the Lord forbidden that any of the Lords Watchmen should be Gallios' in this, to care for none of these things, that the loss of souls and the flourishing of Satan's kingdom should not touch their hearts. For my own part I must seriously confess, I am so conscious to myself of my many wants and infirmities, that I was very willing to content myself to approve my doctrine to God, and the consciences of my d●ar people committed to me (for whom I daily be●ge of the Lord that he would preserve them, as (blest be his holy Name) he hath done hitherto from the infection of these times:) But being invited by your pious, painful, worthy and faithful Minister, and by many of you to bestow my pains sometimes amongst you on your lecture day, I could not refuse. And being very sensible and apprehensive of your peril, by reason of some that are crept in amongst you, and have already drawn away some of your town from your Minister, and indeed (as appears in their following paper which you may hereafter read) from Ministry and public Ordinances, I could not but do what did lie in the fathom of my power, to prevent the imminent danger of your souls, by endeavouring to discover some of their deceits. I endeavoured (with what clearness I was able) to speak a word in season to every soul, and to hold forth to you from the Lamps of the Word, some rays of divine light for your direction in these dark and misty days, wherein 'tis as hard for many poor souls to find out duty as to vanquish difficulty. You were my witnesses (with God) that I delivered rothing but the words of truth and soberness: but 'tis hard for whosome doctrines and seasonable reproofs to find an open and obedient eat in these days, wherein there are so many itching ears abroad, for you may read in the following paper sent to me, how many have charged me, which railing, faction, sedition, etc. (and yet I am confident most of them never heard me in those Sermons:) But had the paper charged or aspersed me only, I should have endeavoured with patience and silence, to have put up any thing, but finding the truth so charged as you shall find it in their paper by them, I thought it might be my sin to be silent, and to sit down and not contend for that. Therefore I was willing to set pen to paper, and to take a little pains to vindicate and clear both the truth and myself, from those false aspersions and scandals cast upon it and me: I was resolved to have sent them in my answer in writing only privately, and the Lord knows how unwilling I was to appear in public: but being overperswaded by many godly judicious friends and brethren (who had the perusal both of their paper and my answer) that the publishing of it might conduce much to the clearing of the truth to many poor sons, who are in these days miserably puzzled by seducers in the things herein objected against us and answered, to the glory of God, and the good of the Church of Christ, in directing and informing some, convincing others, and pulling others out of the snares of Satan, in which they lay captive, being (I say) upon these ground● importuned by them, I could not deny the printing of it; And if it may (by God's blessing) have any of these effects upon any (though some may scoff and scorn) yet I shall not repent the publishing. Now because the occasion of this work was given amongst you because the gainsayers herein answered, do live among you, and are your neighbours, with whom you have daily converse, and hereby your souls are in much danger of being 
〈…〉.  infected with the same errors with which they are carried away so headlong. In compassion to your souls, I desire to dedicate this my answer and labour to you, for the preserving of you from further infection, and enabling you to resist those tempters you may meet with among you. Your loving acceptance of my former pains and labours in preaching amongst you, assures me that this also will with the same love be accepted and received by you, as 'tis in love presented to you from me. I shall speak no more to you at present, but the rest I shall speak to God for you, that he would sanctify all means both preaching and printing, for the converting of those that are unconverted amongst you, for the preserving those that are yet sound, for the recalling and restering those that are gone astray, and are seduced to live in error, and for the performing of that good work which is begun in any of you, that the God of all grace would make you perfect, establish, strengthen and settle you, and preserve you by his own 
Pet. 5. 10.  power, through faith unto salvation: If your souls reap any benefit by any of my poor endeavours, let the Lord alone receive all the glory and praise: all that I shall desire of you is that which Paul so earnestly desired of the Romans, I beseech you, Brethren, 
〈◊〉. 15. 30.  for the Lord Jesus Christ his sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me. And let me be known to you, as one whose desires, prayers and endeavouss have been, are, and (by God's grace) shall be, to the the utmost in my sphaear, for the making up of the divisions that are amongst you, and the building up of your souls in your most holy faith, Ever resting  
The Churches and your servant, (though the weakest and unworthiest of all) in the work of the Gospel, Th. Th.   

To the Reader.  
Friendly Reader,  
SEeing divine Providence hath made it my lot, and a calling hath induced me (who am less than the least of all the servants of Christ) to appear among others in the cloud of public witnesses to the truth of jesus Christ, I desire for thy better satisfaction to give thee a word or two of the occasion of these sheets coming abroad. Whosoever thou art, thou canst not but know that we live in times wherein diversities of opinions are blown (with all licence) by the spirit of error over all the land, to the great dishonour of God, and the endangering of men's salvation: And that there are many Simons abroad, who (though they are but sorcerers) doyet give out of themselves, that they are some great ones, and many people give heed to them as to the great power of God: though indeed (as Paul said of his Galatians) they are but bewitched by them, that they should not obey the truth. By these men the way of truth is evil spoken of, the Ministers of Christ brought into contempt and despite, the Ordinances of God slieghted and cast off all the truths of the Gospet miserably invaded by them, and the sons of thousands poisoned and perverted. This is certainly an hour of darkness wherein all sorts of devils are crept out of their dens, and walk familiarly amongst us; and (hinc lachrimae) O that we could weep tears of blood, and sigh to the breaking of our loins for this: that we could smite with the hand; and stamp with the foot, and cry out, Alas for this! that there are no Orders nor Acts made no new Laws made, nor old Laws executed, for the restraining, punishing, preventing of the spreading of the most cursed heresies, errors and blasphemies that ever bell hatched, or heaven or earth heard of, But that under a cursed pretence of conscience and liberty, our poor Church and Kingdom should be a quiet habitation for all the devils in bell. Surely these are dales wherein the saith of God's people needs all props that either prayer or preaching pulott or press, public or private instructions or admonitions can afford them. And nothing is more necessary in these times than a spirit of discerning, whereby we may be enabled to know chaff from wheat, gold from dross, a serpent from a Saint, A●●ichrist from Christ. And surely it errors were set out In their true, clear and live●y shape, that they might be seen as they are in themselves, without any disguise, their bare and unmasked face would be very ugly and abominable to judicious and intelligent minds.  
Now in the ensuing pages thou shall find, First, Satan appearing as an Angel of l●ght, whilst he is in a great show of zeal, ralling against the truth, And in the answer, thou host his mask so far taken off, that thou mayst plainly perceive him to be the Prince of darkness. The Occasion both of that Paper and my answer was this: Being called to preach in the Lecture at cirencester (where (with grief of soul I think of it and speak it) Satan hath been suffered exceedingly to prevail of late with many, to the sucking in of most grievous errors; The Paper which thou wilt see here subscribed by no less than ten, being a sad Testimony of this) I being directed by Providence to preach upon the latter part of the 2d verse of the 2d chapter of the Revelation, viz Thou hast tried them which say they are Apostles and are not, and hast found them liars. The prosecution of the several doctrines raised from the words, some seemed to be offended at, as 〈◊〉 I had preached untruths, persecuted the Saints, etc. I hearing of this offence taken (though none given) when God brought me to preach among them again: in my next turn I preached upon the same text again, and publicly desired the Congregation, that if I had or should deliver any thing, in which they were not fully satisfied, that they would either speak there, or come to me ere I went out of the town, and I should in all love and willingness endeavour to satisfy them: not one of them ever come to me, but continued still to revile and slander me, and those truths that had been delivered. I being informed of this by their worthy Minister Mr Gregory, could do no less but write to one of them, who seemed to be somewhat offended, and made often complaints to their Minister about it, which Letter I had here in the first place given you, but that I had no copy of it, and I know not how to gain it out of their hands again. But I appeal to God and to their own consciences, whether it was not written in expressions of soberness, love and meekness, and whether there were any passage in that which might justly give any offence to any of God's people: I desired him to whom I wrote in that Letter, to set down under his hand (seeing be refused to come in person to me) what or wherein the offence was which they had taken, or what it was that so much troubled them; And I there engaged myself to endeavour a satisfaction, and a clearing of all their doubts to the utmost of my power in a loving and brotherly way.  
This M. Rudge (for to him I wrote) communicated this Letter to some others of that faction, who (as it seems) betook themselves to one H●rris●n a man who was formerly a Stationer in London, after that (as I an informed) a Troopar under the Earl of Essex, and having run through some other employments, found this at last to be the most likely to live by in these distracted times, viz. to turn Preacher: A man (who as you may perceive by the Paper (if it were of his penning) as is most probable; it being his hand-writing (as some know that have seen it) and he being their Teacher) looks upon the Ministry of the Church of England as Antichristian, upon our Church as in Church, denies all our public Ordinances, and goes about now from place to place to draw disciples after him. And by the way take notice, that That Vigilant Committee of Gloucester have approved of, and pla●ed this man a Pastor to a Congregation at Chatleton in Glocestershire near Cheltnam where he now exerciseth his gifts. To this man I say (as I am informed) these gainsayers betook themselves for assistance, he being at that time and to this day their Teacher in private. He draws up the following invective, and though it be in many things most hellish, yet ten of them set their hands to it, and send it to me, wherein they desire ●y answer under my hand. Truly having read it, I found it so full of malice and bitterness, that I was once resolved to sit down and to conceal it, and only in private to pity, to mourn, and to pray for them, that the world might not see their madness and folly. But some of them began presently to crack and to cry out A Victory, (supposing their paper unanswerable) They reported about the Country, that they had proved us to be Ministers of Antichrist, and that we cou●d not or durst not answer them, and justify our calling; Being informed of this by some Gentlemen of Country, I took myself bound in conscience to send them an answer, which 〈◊〉 had (at last) been in private, only to their own hands, had not they themselves first proclaimed it publicly, and had not I been overperswaded and importaned by some of my Brethren to publish it for the satisfaction of all that are at present in doubt of those things here cleared and the keeping fast and confirming of those who yet stand, and may be in danger of falling into the same snares: and that which made me somewhat more willing to publish this, was, the testimony which some of those Brethren of the Ministry, which had the perusal of it, gave to it under their hands, which thou shalt hereafter find. So that I may say as Paul writing to his Galatians, chap. 1. vers. 2. Paul an Apostle, etc. And all the Brethren with me to the Churches of Galatia. In writing to them he doth not come forth singly by himself alone, but as it were guarded with the company and consent of all his believing and faithful Brethren: Quasi dicat Paulus (saith Luther upon the place) At if Paul should have said, lest I should be alone, ●adde over and besides myself all the Brethren which writ this Epistle as well as I, and hear witness with me, that my doctrine is true, They are all of the same mind, they think, writ and teach that self same things that I do.  
So I can say, I and the Brethren with me, who th●nk, writ and teach the same things, contend for the same truth which I do, which was once delivered to the Saints.  
In their Paper thou shalt find that they strike at our Church, Ministry, Magistracy, Ordinances, all which the Anabaptists of these times strike at.  
In my Answer, I desire to give thee notice that there are some passages concerning the maintenance of Ministers, and the rigbt of tithes, which thou mayst find more largely set down in that excellent tract of that worthy and learned D Reynolds upon the 110th Psalm, out of which I have gathered some flowers, the Note in the Margin will direct th●e to the Page.  
Friend, The Lord knows that with very sad thoughts I look upon the disaffection, differences and divisions, which are betwixt Christians in these days, as that which portends more evil, than all our enemies can bring upon ●●, and that which sadly exposes not only our persons, estates, posterities, but that which is dearest of all, our Religion to the bloody advantages of our enemies. And the Lord knows that the desire of my soul in this work, is not to make wider or increase, but rather to compose our divisions, rather to beat then to heighten them, ●●●ing that it may some way conduce to the making o● us all of one mind and of one judgement, when we shall see where the truth is, which I have endeavoured here to clear up. Read therefore and search the Scriptu●e, whether these things are so or no, despise not the werkendeavours of thy brother, that desires only in this God's glory and thy good, but prove all things, and hold fast that which is good, abstain from all appearance of evil: And I pray God that the Lord jesus Christ, who is the light of the world, the morning star, the way, the truth, and the life, would clear up all our darkness, and show all his people the way and the truth, guide them in it, and bring them at last to life and light eternal. Amen.  
T●ine T. T.  
We have read this ensuing Answer, and find it so full to every particular in the Charge, clearing so many material points now in contr●v●rsie, that we judge the publishing of it may be very beneficial to the Church of God.  

ALEXANDER GREGORY Minister of Cirencester.  
WILLIAM EDWARD'S Minister of Tethury.  
RICHARD BRITON Minister of Bisley.  
WILLIAM HALL. Minister of Avening.  
RICHARD HALL. Minister of Beverston.    

Sir,  
ACcording to your desire we have presented you the particulars of those things which we could not but much dislike, except we should be like many now in our days, mere time-servers and men pleasers, and so prove perfidious to our principles and professions, and make shipwreck of faith and a good conscience, and betray our freedoms into the hands of our bloodthirsty adversaries that hath long sought our downfall.  
First therefore, We cannot but dislike with your praying and prating against those which formerly you have both prayed and preached up (which presents you mere weathercocks) they desiring nothing but truth and justice may take place, and our (almost lost) freedoms may be repaired, which hath been earnestly endeavoured by a corrupt Magistracy and Ministry to deprive us of, for the recovery whereof, our ever to be admired lebovah hath raised up a poor despised (yet gallant godly) Army, Who hath faithfully ventured their lives, and God hath crowned their labours with good success, for which good service, you and the whole Kingdom are bound to pray for (not against) them, and we trust while we have life, we shall own them and stand by them, with heart, hand and tongue against all their inverterate and embittered adversaries, so long as they stand for truth and justice, as now they do.  
Secondly, We dislike the misapplication? (as indeed is your common practice, whereby youleade people in dark paths) of that expression [the base are risen up against the honourable] who do you mean by base? and who by honourable? this Riddle wants an Interpreter, these are but balls of wildfire to set the Kingdom fresh on fire, and to fill the hearts of the sons of Belial with dishonourable thoughts of the Kingdom's Worthies in the Army. But if truth may take place with our time-serving generation, who are base, but such who are content to be basely cheated out of all their privileges, spiritual and temporal, by a few fine empty notions, who basely betray the lives and liberties of themselves and posterities for present shadows? who are base, but such as basely falsify and betray the trust reposed in them, but such as seek their own advancement by a Kingdom's ruin? And who honourable, but such that venture their lives rather than they and theirs should be vassals to the base wills of any, though never so great? Is not that honourable service to bring Delinquents to punishment, such Vipers that would eat out the heart of our liberties, which is as dear as our lives (which the Army only doth) Doth not the Scripture declare, that Righteousness exalts a Nation, but what shall we say to this gainsaying generation, or generation of gainsayers? who will not understand, may it not be truly said to them, as Christ said to Nicodemus, Art thou a Ruler in Israel, and knowest not these things? or rather as Christ said to (seeing) blind Pharisees that sin open-eyed, joh. 9 last. If you were blind, you should have no sin, but now you say, we see, therefore your sin remaineth: and this we fear is your condition, because we cannot but remember carriage and zeal for those who you now condemn. Oh! what pains was spent in their behalf, what prayers was put up for them, what   

The ANSWER.  
Friends:  
SO in charity I call you, (because you subscribe yourselves so) though your Paper, from the beginning to the end, be full of gall and bitterness; and savours as much as may be of that enmity, which God from the beginning, did put 'twixt the seed of the woman, and the seed of the Serpent.  
Having received your Letter, and perused it, I took it (and as Hezekiah did with the reproachful letter of Sennacherib, 2 King. 19) I did spread it before the Lord, who knoweth the secrets of all hearts, and judgeth righteously.  
And for Answer to it, which you desired speedily, in that I have been thus long about it, I must say as Paul did to his Thessalonians, 1 Thess. 2. 18. I would have come unto you (even I Paul) once and again: but Satan hindered me. So I say to you in this case, I would have answered you once and again ere this, but Satan hindered me. You desire me to answer you in Scripture language, I promise you here in the beginning, that I will endeavour in 
2 Tim. 2. 2 last ver.  meekness and love to answer, and to instruct you (with much patience) if God peradventure will give you repentance to the acknowledging of the truth, and that you may recover yourselves out of the snare of the devil.  
But me thinks 'tis strange, that you who desire Scripture language from others, you who pretend so much to the Spirit, should yet so fare forget Scripture language, and so far put off the meekness of the Spirit, in this your Letter as you do: for I appeal to the world, or rather to God (who knows the hearts from whence these expressions come) whether it be not filled up with that which St. Paul saith grieves the Spirit, viz: Bitterness, wrath, anger, clamour, evil speaking, malice: Ephes. 4. 31. whether it savour not of many of the works of the flesh reckoned up, Galat. 5. 20, 21. viz. hatred, variance, emulations, wrath, strife, seditions, envy, with that reviling which the Apostle reproves, 1 Cor. 6. 11.  
Look upon some of your expressions: you call us, Time-servers, Weathercocks, blind Pharisees, Ministers of Antichrist, false Apostles, bloodthirsty men, Popish, swearers, forswearers, drunkards, liars, seducers, Jews, Heretics, men of no Religion, that our Doctrines are destructive, and damnable; yea Devils, and the like: and this you have set your hands to.  
But I shall endeavour with the Apostle being reviled, to bless; or as the Apostle commands us to imitate Christ, who being reviled, reviled not again; but committed himself to God, who judgeth righteously: 1 Pet. 2. 23.  
I would willingly speak something to every material passage in your Letter; but I shall pass by many of those extravagancies which I am willing, charitably to believe, did unadvisedly drop from your pen, and not take notice of them: for should I stay upon every piece of your madness and folly, the profit (redounding to you or me) of such a work, would not countervail the labour.  
I shall therefore pass over all your bitterness, base slanders, your reproaches, your reviling and railing accusations, with the words of Michael the Archangel contending with the Devil, The Lord rebuke you: and the Lord help you to see from what spirit they come, I hearty pity you (as knowing the Author of these) and that nothing of what you have sent, comes immediately from yourselves, though by reason of your ignorance) you have been easily seduced, and led to set your hands to: and (in that) to speak evil of those things you know not. I shall therefore speak only to such passages in your Letter, as do demonstrate to any common eye, the undeniable footsteps of the spirit of Error walking amongst you: I hope the Lord will enable me so to discover it to you, that you may at present be ashamed, and grieve that you have been nursing fathers to any of Satan's brood; and that for the time to come, ye may with all carefulness learn to avoid the deepdeceit of that seeming Angel of light.  

To begin.  
You first say, you present me with such particulars, as you could not but dislike, except you should be (as many now adays) mere Time-servers, and men-pleasers, and so prove perfidious to your principles, and prof●ssions, and make shipwreck of faith and a good conscience, and betray your freedoms into the hands of your bloodthirsty adversaries, that have so long sought your downfall.   

To this I answer.  
First, that many of your dislikes presented in your Paper are such, that if you father the ground of them upon me, you are false accusers, if you look into the 8. Joh. 44. ver. Christ will tell you, that the Devil is a liar, and the father of lies. And therefore look to it: if I am not mistaken, the one half of you at least, (who have subscribed this Paper, and these exceptions against my praying and preaching) were not present, when either of those Sermons were preached; yet it seems, (that believing by an implicit faith) you have set your hands to them: 'twas bravely and boldly ventured.  
2ly, I answer: that (if ever any did in any thing) you have in this your Paper, if you will look upon it, and the times together) declared yourselves to be mere time-servers, and men-pleasers; and you have herein proved yourselves perfidious to your principles and professions, and have made shipwreck of faith and a good conscience: And were it not that the power of the Church, and the golden reins of discipline, were at present violently taken out of her hands, you might (with Hymeneus and Alexander) be delivered over unto Satan, that you might learn not to blaspheme.  
3ly, Whereas you say, that if you should not have presented these your dislikes, you should betray your Freedoms into the hands of your bloodthirsty adversaries.  
1. I answer. First, I desire you to remember the words of the Apostle Peter, 2 Ep. 2 Changed 19 who speaking of false prophets, saith, that while they promise them liberty, they themselves are the servants of corruption. It is one bait, which seducers do fish withal (and never more than in these times) viz: Promises of Liberty and Freedom; and from hence 'tis that they have many followers; because a carnal heart loves liberty, and accounts the commands of God and his Word a yoke, strong cords, and bands: Psal. 2. But such a freedom and liberty, while 'tis enjoyed, brings a man into the greatest and basest bondage and slavery in the world, viz: under sin and Satan. Now I only advise you, that while you so eagerly pursue your Freedoms, and are so encouraged with the promises, and hope of liberty, that you do not become in it the servants of corruption; 'tis an easy matter to be deceived herein; The heart of man is deceitful above all things: Jer. 17. 9 and carnal liberty hath a false shadow of that Christian liberty whereunto we are called.  
2ly, For your bloodthirsty adversaries who (you say) seek after your downfall, who they are I know not: I thank the Lord I can wash my hands in innocency, from thirsting after your blood; the Lord knows I hate none of your persons; and I can speak that for your souls, which Paul did to his Romans, 10. Chap. 1. ver. Brethren, my hearts desire and prayer to God for you is, that ye may be saved.   

To come to your dislikes.  
First, (you say) you cannot but dislike my praying and prating against those, whom I have formerly prayed and preached up, viz: the gallant godly Army; and this presents us mere weathercocks, etc.  
I answer: First, to your dislike of our praying for, and against — while our gallant godly Army, kept in God's ways, and in their own sphere, they were honourable and precious in the eyes of all God's servants, they then had our hearts, our help, and our prayers for success therein; and we have blest our ever to be admired Jehovah, for crowning their labour and valour with success: But if these or any other for whom we have prayed, and whom we have preached up, do decline that pitch, and we then withdraw, I hope no understanding indifferent man can for this call us Weathercocks; they that do, are revilers, and slanderers; I leave it to the Lord (who best can) to judge betwixt us and them, who have turned about, and who have kept their station.  
2ly, As for my praying against them, the Lord (who is a God hearing prayer) knows that my prayers have been such for them, as for mine own Soul; viz. that God would show them all the evil of their ways, (I hope you will not make them infallible) that he would give them repentance unto life; that so their iniquity might be blotted out: Now I am much mistaken, if the understanding and wise in heart, do call this praying against a man: I shall thank any Man that hath any interest at the Throne of Grace, that will thus pray against me; if this, I say, be to pray against one.  
In the next place, where you call our preaching, prating; if you be not quite brazen and impudent (me thinks) ye might blush and be ashamed of your uncivil and unbeseeming language, to call the preaching of that (which I challenge you or all the world to prove) to be any thing but the truth of God; — Prating.—  
But this is no new thing; Paul, tells us that the preaching of the Cross, is to them that perish foolishness. 1. Cor. 1. 18. And Paul himself, by Idolatrous Athenians (though preaching Christ) yet counted a Babbler. What will this Babbler say? Acts 17. 18. ver. Here was language as perverse as their Religion, and for my part, I expect no more mercy at the Tongues of men, than the Apostles had; In all Ages the wicked bend their Bows, and shoot their Arrows, even bitter words.  
Paper. In the second place, you say you dislike the misapplication of that place of Scripture, Isa. 3. the base are risen against the honourable, you say it is my common practice whereby I lead men in dark paths; you say this is a Riddle that wants an Interpreter; and these are but Balls of wildfire, to set the Kingdom fresh on fire, and fill the hearts of the Sons of Belial, with dishonourable thoughts of the Kingdom's worthies in the Army. etc.  
Ans. To this I answer. First, That that place of Scripture is no Riddle (if you know what a Riddle is) and so needs no Interpreter at present, if you do not shut your eyes, such plain places cannot be hidden to you, and as for the misapplication of it, which you charge me withal, you charge me falsely, for I made no Application of it all to any; you venture to expound the words in your Paper, & to show who are the vile and base, and who the honourable, viz. who base (say you) but those who basely falsify and betray their trust reposed in them? who base, but such as seek their own advancement by a Kingdom's ruin? Truly these are base ones indeed: The Lord help you to apply, as rightly as you have expounded, and then I doubt not but you will see who they are that are led in those dark paths which you speak of.  
2ly, In that you say 'tis my common practice, to misapply Scripture, and to lead people in dark paths: I say here as Paul, 1 Cor. 4. 3, 4, 5. being disgraced by some Corinthian Doctors, and false teachers that were crept in amongst them (whose steps many do follow in these days, and do make it their work to beget a prejudice in people against their Ministers) with me, it is a very small thing, that I should be judged by you, or by man's judgement; for I judge not my own self; for I know nothing by myself (in this which you here lay to my charge) yet am I not hereby justified, but he that judgeth me is the Lord: therefore judge nothing before the time, until the Lord come; who both will bring to light the hidden things of darkness, and will make manifest the counsels of all hearts.  
3ly, In that you dare say, that any parts of Scripture, are Balls of wildfire, etc. Remember what St. James saith of an evil tongue, Jam. 3. 6, etc. The tongue is a fire, a world of iniquity, and is set on fire of hell: the tongue that dares cast iniquity upon God, or his Word, is surely set on fire of hell.  
Pap. 4ly, In that you charge us as seeing-blind Pharisees, and say that 'tis our condition, to sin with our eyes open, because you cannot but remember our carriage and zeal for those whom we now condemn: Oh what pains (say you) was spent in their behalf? what prayers put up for them? etc. is all this buried in the grave of oblivion? and what is the reason? have these Worthies (say you) fallen from their faithfulness? No, no.  
I answer. In this case you nor I must not judge, at least say whether they have or no: only all that we desire is, that the Lord may judge betwixt us and them. I shall say no more of this, in this place, because I have spoken something to it already, in my Answer to your first dislike of our praying for, and against.  
Paper. I shall speak but one word more to your second head, and that is this: you speak of the honourable service of some in bringing Delinquents to justice and punishment, and that from this, that the Scripture saith, That Righteousness exacts a Nation.  
Ans. For answer, let me only tell you here, that that justice which exalts a Nation, must be, both for the matter and merit, as also for the manner and form of doing it, unquestionable and clear; and must not be executed without an orderly Authority derived either immediately from God, 
Dr. Gaud. Rel Prot.  or mediately from those Politic Laws and settled Magistracies, which are Gods ordinances amongst men. But where the execution of Justice is unjustly usurped, and carried on without any warrant from God's Word, or man's Laws, either as precept and rule, or example; such an execution of justice, is a turning of judgement into wormwood, and doth depress and bring a Nation low under the judgements of God, rather than exalt it: I speak not this in reference to any persons, or actions; only to inform your judgement a little.  
Paper. In the next place, you charge me with praying that the Lord would bring the King out of the hands of those that had restrained him, and what was this (say you) but a stroking Malignants on the breast? and a making the Army odious in the eyes of the simple deluded ones?  
Ans. To this I answer. First, that this accusation is from the father of lies too, if ten more of you had subscribed it. This you take upon trust too, from those who it seems have already given so much liberty to their consciences, as to make no conscience of a lie: having forgotten it seems, or counting those places Apocrypha, where the Spirit of God tells us, that a lying tongue is one of those seven things which is an abomination to the Lord, and which he hates: Prov. 6. 17. And (if this be an old Testament text) that of the Apostle, Ephes 4. 25. Putting away lying, speak every man truth to his neighbour: and if you had as much truth and honesty as you seem to lay claim to (no disparagement to your honesty) I could bring twenty and ten as honest men as yourselves to testify the contrary. What I said, I trust I am able to make good, as being nothing but what was, and yet is, justifiable before God and men, and that was this: I prayed, that God would deliver the King out of the hands of those that sought his destruction; and this was no more than what I was bound in conscience to do (while he was living) being one of his Subjects, and having many Oaths, Protestations and Covenants, sacred and civil ties and bonds lying upon me, obliging and engaging me to obedience and loyalty; and to endeavour in my place, the preservation of his person, and the promoting of his honour and safety. And certainly you have not lived so long, nor undergone so many Offices in the Commonwealth (as some of you have) but some of the same Oaths and Covenants have been more than once taken by yourselves: Now I must plainly confess to you, that (what new Religion soever you have lately met with to absolve your consciences from so many oaths and obligations, in all which, you have called the Almighty and all seeing God of heaven to be both a witness to you, and an avenger upon you) I for my part am (as yet) ignorant of any power under heaven that can absolve me from such oaths taken before God to my lawful Sovereign. I know but one power that pretends to it, and undertakes to do it, and that is the Pope. But for God, I doubt not but you (who pretend so much to walk by the rule of the Word) do know, what a swift witness the Lord is against such as swear falsely by his name, and what a revenger he is to such sins. Read Zach. 5. 4 first verses, there's a flying roll of curses, that shall enter into the house of him that swears falsely, it shall remain in the midst of his house, and shall consume it with the timber thereof, and stones thereof. Now (I say) though you may (perchance) have found liberty of conscience, yet (for my part) I cannot yet find liberty to swallow down such a camel as this is without choking.  
Pap. 2ly, Whereas you say, that in this we stroaked the Malignants, and had this end in it, to make the Army odious, that these prayers savour more of flesh than spirit, more of zeal than knowledge, that they proceeded from self ends, etc.  
Ans. I answer. I bless God, I have learned to bear with patience these, and more such reproaches as these are; the Lord forgive you: what my prayers were, and from what spirit they proceeded, and what I aimed at in them, as my end, the Lord knows; that's my comfort: and you shall know too one day, when the secrets of all hearts shall be made manifest.  
Again, whereas you charge us with not laying down our Call from the Bishops; I shall more fully speak to that hereafter; you give me occasion in the following part of your Paper to clear that, and therefore I shall not meddle with it here.  
Paper. In the fourth part you say, I prayed that the Lord would take the Sword out of those hands in which now it was, etc.  
Ans. Ten of you have subscribed this too: Pray how many of you dare say, that you heard me speak the words? This you take upon hear-say too: And let me tell you, that if you give credit long to the informations of those, who have thus learned to stretch their mouths, you'll forfeit your own credit quickly: I say in this to you again, if the number were trebled, I am able to make it good, by as good, and far greater testimony, hat this too is false, for there was not such a word spoken: you tell me in the next branch, that true Ministers should be no false accusers. May the people be such. The same spirit tells us, that every righteous man will hatelying: Prov. 13. 5. The Lord in mercy give you grace to repent (if that be not too legal a grace to be wished to such high flown Christians) but however let me tell you (that except you repent) the Scripture saith, that A false wi●n●sse shall not be unpunished: and he that speaketh lies shall not escape. Prov. 19 5.  
Paper. In the fifth place, you say, you cannot but wonder, at that abominable assertion, and false aspersion hinted in our expressions, as if the Army would down with truth, with Government, faithful Ministers, and set up false Apostles, etc. and how false this is, the world sees.  
Ans. 1. I cannot but wonder at your abominable ignorance, and impudence, to call that a false assertion and aspersion, and so cruelly to condemn it as abominable, and a false accusation; which yet in the same place you say was but hinted at in some expressions; blush and be ashamed (if you be not passed it.)  
2ly, For what the Army pulls down, or intends to set up, it is not for you nor me to meddle with now; therefore no more of that: let it suffice that the world sees (as you say.)  
Paper. 3ly, That only which I chief would answer in this fift place, is this:— you say, you conceive that none are true Ministers in our account but such as come by State approbation, and have their call from the Bishops, and they from the Pope, and such is ours if you mistake not.  
Ans. To these things I will answer particularly. First, whereas you say that (you conceive) that none are true Ministers in our account but such as come by State approbation.  
1. I answer. I shall herein give you a certain account of my judgement and opinion herein, which I hope I shall be able to make good against you, and all other gainsayers. To proceed plainly, and by degrees.  
First then I say, that our Lord Jesus Christ as he doth invisibly teach and govern his Church by his holy Spirit, so in gathering, preserving, instructing, building and saving thereof, he uses Ministers as his instruments: and hath appointed an order of some to teach, and others to learn in the Church; and that some should be the flock, and others the Pastors.  
Again, besides the first founders of the Church of Christ, extraordinarily sent, and furnished with the gift of miracles, whereby they might confirm the doctrine of the Gospel, he appointed also, ordinary Pastors and Teachers for the executing of the Ministry even until his coming again unto judgement. See Ephes. 4 11, 12, 13.  
2ly. I say that it is not lawful for any man, how fit soever, and how much soever enriched with gifts, to undertake this Office of the Ministry, in the Administration either of the word or Sacraments, by the will of private persons or others, who have not power and right to call; much less is it lawful for any, by their own judgement or arbitrement, to assume & arrogate the same to themselves: But before it be lawful to undergo that sacred Ministry (in Churches constituted) a special calling (yea beside a lawful Election (which alone is not sufficient) a mission or sending, or (as commonly it is termed) ordination, is necessarily required; I say, necessarily required, not only to avoid confusion, and to shut out Impostors, but by reason of divine institution delivered to us in the holy Scriptures. See these places, Rom. 10. 15. How shall they preach except they be sent. 1. Tim. 3. 10. where the Apostle showing, how Bishops and Deacons should be qualified; saith, Let these first be proved, and then let them use the Office. Again, 1. Tim. 4. 14. Neglect not the gift that is in thee, which was given thee by Prophecy, with the laying on of the hands of the Presbytery. Again, 1. Titus 5. For this cause left I thee in Crect, that thou shouldest ordain Elders in every City as I had appointed thee. Again, Acts 13. 2. 3. etc. where you find that the Holy Ghost commanded the Prophets and Teachers in the Church at Antioch, to separate Barnabas and Saul, for the work whereunto he had called them; and the Text saith, that when they had prayed and fasted, and laid their hands on them, they sent them away: Can any thing be more clear? Barnabas and Saul were questionless gifted men; they had a Call from the Holy Ghost, the text saith so plainly, but yet this was not sufficient, till the Prophets and Teachers there, had fasted and prayed, and laid their hands on them: Once more see the 5. Heb. the first 4 verses. Every High Priest, taken from among men, is ordained for men, in things pertaining to God, that he may offer etc. And in the 4 th'. verse. And no Man taketh this Honour to himself, but he that is called of God as Aarou was.  
Now you must know that there is a double calling, necessary to a dispenser of the myderies of Salvation, viz. inward and outward; the inward enableth them, the outward authorizeth them to discharge their sacred Function. Where there are gifts (if God incline the heart of the heart of the Party to enter into the Ministry) there is an inward calling, yet this alone (as I have showed) sufficeth not, without an outward calling, either ordinary or extraordinary— extraordinary callings (seeing miracles are ceased) we are not now to expect; and if any (as many now) do pretend to such, we are not easily to believe and give way thereunto, to the ordinary calling, by fasting and prayer, and the imposition of the hands of the Presbytery— as before mentioned. 1 Tim. 4. 14. and by the way you may take notice, that though the word Presbytery be (in these days) so distasteful, yet 'tis Scripture proof.  
From hence now my account (which you said before you did conceive) is this: that all that take upon them, to execute the office of a Minister of the Gospel, aught to have a Calling, not only inward, but outward thereunto; I say, not by the Approbation of the State, but the probation and approbation of the Presbytery, & the imposition of their hands: And they who presume to undertake to be your Ministers without these whatever their gifts be (which many Laymen, Artisans, Mechanics, and broken Tradesmen in these days pretend to) they are no Ministers of the Gospel, but deceivers and Intruders.  
And thus I have showed you, whom we account Gospel Ministers.  
In the next place I shall endeavour to remove the great block at which you stumble so often, that Crum which troubles you so much even to your choking almost, and that is the Ordination of some of our Ministers by the Bishops.  
Paper. You say we have our call from the Bishops, and they from the Pope, and such is our Call, if you mistake not.  
Ans. 'tis well you put in an [if] here, if you mistake not. 'tis no news for you to mistake, and your mistakes are very foul ones; such that every understanding man cannot but wonder at, that they should come from such men as you, who pretend so to light: But it appears plainly, that the new light which hath lately shun about you, 'tis as that extraordinary light, that did shine about Saul at his conversion (if I may make such a comparison) it hath struck you quite blind at present, and the light that is in you, appears to be darkness, and how great must that darkness be; as our Saviour saith, Matth. 6. 23. The Lord in mercy to your Souls, hasten the time, wherein the Scales may fall from your eyes, I shall endeavour to pluck off some of them at present.  
Paper. We have (you say) our call from the Bishops, and they from the Pope, and this (if you mistake not) is our call to the Ministry.  
Ans. First, in that you say our Bishops are from the Pope; do you mean in their Names or Functions? These are both from Scripture, from the Apostle, See 1. Tim. 1. 3. If any man desire the Office of a Bishop, he desires a good work. Again, 20. Acts 18. Take heed to yourselves, and to all the flock, over which the holy Ghost hath made you Bishops,— so the word is in the original.  
Or 2ly, do you mean that they are Popish in their opinion and religion? if some have been so, you cannot condemn them all for that; no your ignorance and your malice, would then shame you to all the world; for the contrary hath been witnessed, by the blood of many famous Martyrs, eminent in the Prelacy, which in fresh Records you shall read hath been shed for God, against the Harlot of Rome; and by the excellent labours of 
Bp. Hall Apolog: against Brownists  others, (and those late Bishops of this Church) whose learned Pens have pulled down more of the Walls of Rome, than all the Corner-Creeping Brownists and Separatists, will be able to do while the World stands.  
Or 3ly, Do you mean that they are from the Pope in their Superintendency, superiority and Lordlines, if in any thing, it must be in this? Now to this I answer; That we received our Ordination from them, as they were Bishops and Elders of the Church, not as they were Lords; and if they were Lords for their external dignity, yet they were not Lords of of our faith, and if we looked upon them in any thing of their Superiority, it was as they were our Elders, and Fathers, not our Masters.  
Farther yet I shall desire you to take notice, that in the making any man a true Minister of the Gospel, there are some things required, which are essential to the Ministry, without which a man is not a true Gospel's Minister.  
Again, there are some other things which are but circumstantial, or Accidental, which a man may have, or may not have, and yet be a true Gospel's Minister.  
Now if I may make it appear to you, that we have all the Essential requisites of Gospel Ministers (I hope you may be convinced, that we are Ministers, and Ministers of the Gospel (how opprobriously soever, you censure our calling (or else you must make the contrary appear to us.  
Now than if God hath made us able to teach, if he hath inclined our hearts to the office of the Ministry, and hath made us desirous to teach: if he hath separated us, for this cause to the work, if our People have had a lawful Election, if we have been admitted upon due trial, both of Ministers and People, if we have been ordained by imposition of the hands of the Eldership, and prayer, if (I say) we have had all these things (which appears to all the World) and yet be no true Ministers; pray let me know from you, what is further required, to the substance of a Gospel's Ministry? If we have all this, and yet have our calling from the Pope, let me know I say from you, what is a Gospel calling; and if this be not according to the will of Christ and his Apostles in the Scriptures, (but Popish) show me what is.  
A little farther yet in this point, if God upon this call hath committed a charge to us; if he hath followed our Ministry with power, and blest our labours with gracious success, if (I say) God hath done this for us, and by us; with what face dare you challenge our Ministry as Popish and Antichristian? I am sure you cannot but grant the Ministry in general, to be the outward means by which God gives grace, and increases inward grace. Now than that Ministry by which God hath given grace & increased it, that ministry is of God's appointment: now whether God hath not given grace and increased it by our Ministry, some of your own hearts and consciences (if ever you had grace, which you will be loath to deny) shall be our witnesses. I am able to make it good to some of you (and that by your own confessions) that God hath followed our Ministry with power, and blest our labours with gracious success, even in some of your hearts, whose tongues are now so busy to call in question and to deny the truth of our Calling.  
Lastly, If Episcopal Ordination be a Popish and Antichristian rite, as you say 'tis, I desire to learn from you, what was the Christian for me or manner of admitting men into holy places for 1500. years after the Apostles time, can you show me any other Ordination that was heard of, at least approved of for the space of 1500 years? during which time, it there were no lawful Calling, there were no Pastors feeding and governing the flocks; and if no lawful Pastors, than no visible Churches: Now pray tell me, if they were not a true Church in those several Centuries and ages while they lived under Bishops; where had Christ a visible Church upon earth since the Apostles times? Certainly if the Calling of their Pastors and Teachers were not (at least for substance) sufficient (though perhaps not perfect) Christ never had any in his Church since the Apostles left the earth.  
And having thus given you an account of ours; I pray, tell me seriously (seeing you have separated from ours as abominable, as you speak afterward in your Paper) whence is that office of the Ministry which you now follow? I dare say, not from Christ, nor his Apostles, nor their successors: what Church ever in the world can be produced (unless in case of extremity for one turn) whose conspiring multitudes made themselves Ministers at their pleasure? what ●ule of Christ prescribes it? what reformed Church ever did or doth practise it? what example warrants it? where or when have the inferiors laid hands on their superiors? what Congregation in Christendom affords you a pattern? The Apostle indeed tells us, that the time should come, when men should not endure sound doctrine, but after their own lusts should heap to themselves teachers, having itching ears: And they shall turn away their ears from the truth, and shall be turned unto fables. 2 Tim. 4. 3, 4. And if ever those words of the Apostles were fulfilled, 'tis in these times upon which the Lord hath cast us. And certainly there was never any fable a more errand device of man, than some part of that Ministry of yours so much gloried in, for sincere correspondence to the Primitive Institution.  
Pap. In your sixth place, you say, you dislike not our zeal in Preaching against errors, heresies, and Heretics.  
Ans. Truly we thank you for nothing; 'tis a wonder almost: do you not indeed dislike it? 'tis well there is something that comes not under the penalty of your dislike: hut if you do not dislike it, I marvel why you (above others) do so wince at it; surely this argues that there is some gawled place. Where is't?— you tell us something in the next place. Paper. You say we take not a Gospel-way to convince, and to reprove them; as first to prove them such. 2ly, by the same rule to reprove them, and then cast them out, if you are a Church of Christ,— which if you are, we wonder at your disorder, etc.  
Ans. We thank you for your instructions, and teaching us, how to reprove, and convince heresies and heretics. And I desire to let you know, that we have known, and do know, and have sufficiently proved, and reproved some of your errors, and shall (if God permit) do more in that way hereafter: but for our casting them out, in the first place you save us that labour, for you separate yourselves; and besides if you did not, the Church is (at present) so robbed of her power, that Ochim, Zim and Jim, Owls and Satyrs, all the devils in hell, are broke lose amongst us, and may have a quiet habitation amongst us; and we are (at present) stripped of all power, (but that of our prayers, and the immediate power of Almighty God) to cast them out.  
You need not (me thinks) wonder so much at our disorder, seeing we live in an age, wherein all order and government in Church is counted Popery, and Antichristianity, and persecution of tender consciences.— For our disorders, I shall say as Paul to his Galathians, I would to God they were even cut off, that trouble our order: but they shall in their due time receive their reward, and bear their judgement whosoever they be. 
Gal. 5. 10. 1●.   
But I cannot but take notice of your supposition (if we be a Church) which if you are, we wonder at your disorder.  
It seems you conclude us to be no Church, because of some disorders: what? is it come to an [if] with you? truly you have made haste to run thus far already: what are we no Church? To satisfy you in this, let me ask you, do you know what makes and constitutes a true visible Church? It appears you do not, and therefore I will tell you.  
According to the Scriptures, and the joint consent of all Protestant Churches in the world, the sincere preaching of the Word, and the due administration of the Sacraments, constitutes or makes a true visible Church. Again, do you know what is a true particular visible Church? It is a particular company of men, professing the Christian faith known by the two marks abovementioned, viz: the sincere preaching of the Word, and the due administration of the Sacraments.  
Now I tell you (and if you have any thing to say in denial of it, I shall make it good to you) that by God's mercy we have the true use of the Word and Sacraments, and all other essential gifts and graces of God to make us a Church; and though (at present) by reason of many such disorderly fellows as yourselves, and by reason of the want of some helps in execution of that power and authority which Christ hath invested our Church withal, there may be many disorders amongst us; and we are annoyed with many practical evils: but yet so long as the Gospel is itself amongst us; so long as the air of that is clear, so long as we directly and inviolably hold the foundation; I tell you, that though every railer may term us no Church, and every Ignoramus may doubt whether we be a Church or no, yet there is no Separatist, shall be able to prove us no Church: If you can do it, I desire to hear what you can say against us: and I promise you (if you can prove us no Church, and prove yourselves to be one) I will be your disciple: and I will acknowledge that you have received more new and miraculous light then all the 
* Dr. Featly Dipper dipped.  Russet Rabbis, and Mechanic Enthusiasts, that ever I yet heard or read of.  
For surely though some of the Masters of your new way have bitterly inveighed against the Hierarchy and tyranny of some of our Prelates, yet the same tongues and pens have both justified our Church, and extolled it: many have indeed opposed some of our Appendances and circumstances (which we dislike with them) but they have acknowledged and defended our substance. And many of our late most rigorous Fathers have not more disliked our Episcopal Government, than embraced our Church: we are but little beholding to your charity, who seem to question our true visibility of a Church, and the world cannot but laugh at it; and we cannot but pity your ignorance, that you, for some corruptions and disorders amongst us, should hold us to be no Church, and so separate from us.  
Again, are we no Church? pray then (tell me) what are you? can you be so impudent as to deny this, that some of you have been begotten again by the word of our Ministry? will not your own consciences convince you? lay your hands upon your hearts, what saith conscience to ●his? Have you not I say (some of you) acknowledged, doth not conscience yet acknowledge, that (as Paul said to his Corinthians, 1 Cor. 3. 10. according to the grace of God which hath been given to us, some of us have laid the foundation of Christ in your souls? though now another buildeth thereon (as the Apostle said) I am sure of this, Other foundation ●an no man lay, then that is laid, which is Jesus Christ. Now let every man ●ake heed how he buildeth thereon, he that builds upon this foundation, wood, hay, stubble, this work will not abide, but shall be burnt, and he ●hall suffer loss, and though himself be saved, yet it will be so as by fire. Again, what saith Conscience to this? have not many of you acknowledged, that since your new birth, you have sucked much consolation and strength from the breasts of our Church? have not many of you been nourished, and growed thereby? and are we now doubted to be a Church? what's the matter? is the food changed? is there any alteration in that? or have you a sick man's palate, that can relish no wholesome savoury food? Surely, surely, it is not because there is no savour in the food, but because of the distemper of the palate. The Lord help you to see your condition: there is no disease more dangerous, than those which rob the party of his senses: and every one will tell you, that 'tis a sad sign of death, when he that is desperately sick will tell you that he is well, and feels nothing. I beseech you remember from whence you are fallen (in roofing your first love) even out of the Church already, whither will the next fall be: I tremble to think of it, if God give you not grace to repent, and to do your first works: therefore let me press upon you St. Peter's counsel, 1 Pet. 2. 1, 2, 3. Laying aside all malice, and all guile, and hypocrisies, and envies, and evil speakings; As new born babes, desire the sincere milk of the Word, that you may grow thereby: If so be that ye have tasted that the Lord is gracious.  
Once more: If you look upon us as questioning whether we be a Church or no, and separate from us as no Church, let me ask you one question more: Have you renounced your Baptism? if you renounce our Church, you must lay down that, or else you are still of our Church; for that was the ordinance by which you have been all admitted, and initiated into our Church. Now, I say, if that be not renounced, you are yet members of our Church, which yet you say is no Church; and so by consequence you must either be members of a Church, which is no Church; (and if so) consider, and tremble to think of your condition; for whiles you are out of the Church, you are such as Paul said his Ephesians were before their Calling, Ephes. 2. 12. Without Christ, aliens from the commonwealth of Israel, strangers from the covenants of promise, having no hope, and without God in the world.— Now if it be not thus with you, what new Church are you members of? (I hope you are able (at these years) to give an account of your faith, and you would have us to look upon you as believers) have ye then been dipped lately? or hath the weather been too cold? I believe all the arguments of your new Pastor have scarce (as yet) prevailed with you for this; what sign or seal have you then, of your being admitted into a new Church? That which makes me doubt of this, and ask the question, is because I see you still retain your old names taken in your Baptism, in our now forsaken Church; you subscribe yourselves, Thomas, and William, and Giles, and John, and Roger, etc. do you not look upon these names too, as received in that Antichristian ordinance, and so away with them, as rags of Antichrist, and such superstitious things as not to be retained any longer?  
Paper. In your next place, under your sixth branch, you complain how the poor, despised, forsaken, godly people of the Land, have not worldly powers to side with, but against them; and persecution hath been raised by those worldly and secular powers against the godly, to death, and banishment, witness the late endeavours and desires of the Presbyterian Ministers.  
Ans. In this I must note two or three things: First, if you mean yourselves, and such as you are, by the poor godly people of the Land, surely you will no more complain (I hope) of being despised, and forsaken, and persecuted by worldly powers; you are yet alive, and you need not fear banishment, or persecution to death; for you have now gotten the worldly secular powers (as you call them) to be with you, and not against you: Now if you make the syding of the worldly powers, against a people, to be always a mark of the godly people of the Land; what then are you at this time, with whom the present powers of this part of the world (in which you live) do side?  
2ly, I cannot but smile at, or rather pity your ignorance here again; you say you are persecuted by the secular powers of the world; witness the endeavours of the Presbyterian Ministers: wherein you say plainly, that the endeavours of the Presbyterian Ministers, are the endeavours of the secular powers of the world: how gross and absurd is this ignorance? learn for shame to distinguish better against next time, lest the world hisse at you.  
Paper. 3ly, You say, the secular powers raise persecution against the godly to death, and banishment; witness the endeavours of the Presbyterian Ministers.  
Ans. Here again you plainly say, that the Presbyterian Ministers raise persecution against the godly. We may here justly say (with David) we live among men that are set on fire, even the sons of men, whose treth are spears and arrows, and their tongue a sharp sword. Psal. 57 4. and 59 7. Behold, they belch with their mouth, swords are in their lips: But we doubt not but our God will deliver us (as he said) from the reproach of them that would swallow us up.  
Again, I cannot conceive what your meaning should be, except it were the late testimonies of the Presbyterial Ministers to the Solemn League and Covenant, and to the Truths of Jesus Christ, against Errors, Heresies and Blasphemies: (your meaning can be nothing but this) Now if you call this an endeavour to persecute the godly of the Land; you must necessarily conclude, those that hold errors, heresies, and blasphemies to be the godly of the Land. (and if that be your opinion, 'tis most abominable to all those that know any thing of God, or of truth) And I tell you farther, that the banishing, or putting to death, those who after conviction persist in heresies and blasphemies, is no more than the written Word of God allows, and commands (if you be not gotten already above the Word, and so lay that by) neither can it be called persecution no more than the hanging of a thief, robber, or murderer, by the Laws of the Land, can be said to be persecution, when the just and deserved punishment of their wickedness is inflicted.  
Paper. Again you go on in your sixth exception, and say 'tis no new thing for worldly wise and seeming godly men, to persecute the Saints and power of godliness; and the very same thing is practised in our age; and that if men were acquainted with the working of the mystery of Iniquity, they would never be such slaves to time-serving selfseeking men, who only seeks their gain from their quarters; and those that will not put into their mouths, they will raise war against them; and this you positively say, doth evidently appear in me in my slighting and reproaching those whom I formerly rejoiced in, but now are accounted by me, Sectaries, and troublers of the State, though I have nothing against you but the case of Daniel, concerning the Law of your God, and will not now believe as I believe, and put into my mouth to feed you with untruths; and therefore I now dis-own you; and on the contrary, own, embrace, and hug in my bosom, those openly wicked, and profane, which formerly I professed myself a stranger to.  
Ans. Friends, wast in cold blood? were you in your right senses? did you not for that present lay by that little reason, truth, honesty, and charity that you pretend to, when you did set your hands to these things? did you not forget that of Christ: Matth. 12. 36, 37. that for every idle word that men shall speak (much more for every lying, reviling, slandering word) they shall give account thereof in the day of judgement. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Will you justify these words before God or men? or will they not condemn you without repentance? Here you charge me, with persecuting the Saints, and the power of godliness, that I am a time serving selfseeking man, who seek only my gain from other men's quarters: that I raise war against those that will not put into my mouth; that I slight, and reproach, and call those Sectaries, whom I formerly rejoiced in, because you will not believe as I believe, and put into my mouth to feed you with untruths; and that I now hug and embrace, the openly profane,— etc.  
Are ye able to make these accusations good against me? truly you speak very largely, as if your tongue (that unruly evil member full of deadly poison, wherewith you pretend to bless God, and yet do curse men made after the similitude of God) were your own; and that none could or should control you.— Had I received such words from openly profane men, or from professed devils, I could have born them better; but to be so traduced, by men that would be accounted understanding men, men professing conscience as their rule, yea from professed Saints, truly this makes me much more to suspect, and mistrust the truth of that you profess, than ever I did before: remembering the words of the Apostle, James 3. 12, 13, 14, etc. Can a fountain send forth at the same p●ace sweet water and bitter? Can a figtree bear olive berries? or a vine, figs? so can no fountain yield both salt water and fresh. Who is a wise man, and endued with knowledge amongst you? let him show out of a good conversation his works with meekness of wisdom. But if ye have bitter envying and strife in your hearts, glo●y not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. See also Jam. 4. 11, 12.  
1. But to answer the particulars: First for my persecuting of the Saints, and the power of godliness; I do here appeal to the Lord Jesus, who takes all such persecutions of Saints, as done to himself: Act. 9 5. In this point (I say) I call heaven and earth to witness, and shall say with David in Psal. 7. 3. 5. O Lord my God, if I have done this; if there be this iniquity in my hands: Let the enemy persecute my soul, and take it, yea, let him tread down my life upon the earth. And as he in Psal. 69. 19 Thou Lord hast known my reproach, and my shame, mine adversaries are all before thee.  
2ly, In that you say I am a timeserver, and self-seeker, and that I seek only my gain from other men's quarters, etc. What timeserver I am, let the times judge; and for the seeking of myself, or my gain from my quarters: I thank the Lord that my rejoicing is this, the testimony of my conscience, that in all quarters (especially to you-wards) I have preached the Gospel without covetousness: and the gain that I have sought for, hath been the gain of souls to Jesus Christ, (knowing that this also shall turn to my gain) In this (I hope) you will allow us to be covetous: and as Paul said to his Thessalonians, 1. Ep. 2. ch: Being allowed of God to be put in trust to preach the Gospel, even so we have spoken, not as pleasing men, but God, who tryeth our hearts. Neither at any time used we flattering words, (as ye know) nor a cloak of covetousness (God is witness) neither of men sought we glory, nor of you, nor yet of others: when we might have been burdensome as the Ministers of Christ. Yea you yourselves are witnesses (and God also) that I have both travelled to, and laboured amongst you in preaching the Gospel of God; neither ever yet have I been chargeable to any one of you (to my best knowledge and remembrance) no not for a penny, though most falsely and impudently you here charge it upon me; And if I had sought myself, and my own gain, so much as you speak of, surely I should have sought me out some more charitable quarters, than I ever yet found yours to be: But the Lord forgive you your unthankfulness, returning, and requiting me in this, evil for good.  
3ly, In the next place though you cannot but be convinced of this in your own consciences, that you never as yet put any thing into my mouth, yet pray tell me; when or wherein have I endeavoured to raise war against you? will this be made good, or must I put it into the number of your most unchristianlike slanders?  
4ly, Whereas you say that I slight, and reproach, and dis-own you, whom I formerly rejoiced in; because you will not believe as I believe, and put into my mouth to feed you with untruths: I answer as Paul said to his Thossalonians, 1 Ep. 2 Ch. latter end, that ye were our joy, and our glory, and the crown of our rejoicing, while ye seemed to stand fast in the Lord: But since you have been so foolish (as he said to his Galathians, 3. Ch: 1. ver.) to be bewitched by others not to obey the truth; you must pardon us this wrong if we be in heaviness for you: and though we be far from slighting or reproaching any (as you falsely object) yet (I say again) you must pardon us, if we dis-own you in your errors; which of us it is that hath changed, let the Lord judge betwixt us, whether our doctrine, or your profession and practice, hath been, yea and nay. We dare appeal to the same God, and to the Lord Jesus Christ, that the word of the Gospel which hath been preached among you, by us, was not, is not, yea and nay, but in Christ was and is yea.  
But farther, you say we slight and dis-own you, because you will not believe as I believe, and put into my mouth to feed you with untruths.  
I answer. First for your believing as I believe; for my belief, I shall say, first as Paul, 2 Cor. 10. 7. If any of you trust to himself that he is Christ's, let him of himself think this again, that as he is Christ's, even so are we Christ's: my belief is in the Lord Jesus, neither have I ever endeavoured to invite or entice you to any other belief than the faith in Jesus Christ. And whosoever he be that shall preach to you any other Gospel, or another belief, though he were man, or Angel from heaven, I must say as Paul, Galat. 1. 8, 9 Let him be accursed. What other belief you have lately found out, that you will not believe as we believe, I know not.  
In the next place, for your putting into my mouth, to feed you with untruths.  
I call you and all the world to witness against me, and to make it to appear to me, what untruth I ever fed you withal: even here in this also (I thank my God) I can say with the Apostle, 2 Cor. 2. 17. We are not as many, which corrupt the Word of God; but as of sincerity, but as of God, in the fight of God, have we spoken in Christ. And as he, 4. Chap. 2. We have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the Word of God deceitfully, but by manifestation of the truth, commending ourselves to every man's conscience in the sight of God.  
Lastly, for your putting into my mouth (which you here again speak of) I here again answer you, I need no other witness against you then yourselves: I here ask you again, Where, or when any of you, did put any thing into my mouth, though my mouth hath been open to and for your souls in preaching the Gospel of consolation to you; Though I have sown unto you spiritual things, yet when or where have I ever reaped any of your temporals? Certainly therefore (if you have not put on a whore's forehead) you cannot be ashamed of this your so false and groundless a reproach, which you so often here cast upon me.  
In the last place, whereas you charge me with embracing and hugging in my bosom, open profane ones: I desire you to let me know, who are those open profane ones whom I do now so embrace and own: I believe l must set this by amongst the rest.  
Paper. In the next part of your sixth branch, you say, If we were Ministers of Christ, we durst not give the children's bread to dogs, much less press others to sin to partake with such.  
A. I wonder that you do not set the saddle upon the right horse (as the Proverb is) either show us plainly who does so; or else confess to your shame, that you let fly at all, at random, and speak more out of malice then knowledge. And surely such tongues want bridles: I dare challenge you to make it good against any of us, where ever you have known any of us, to give the children's bread to those whom we have known to be dogs: or where ever we have pressed any to sin; or to partake with those whom we or they have known to be dogs: surely this too, will prove to be another of the same, with your former slanders.  
Paper. In your 7th branch you say 'tis your desire, that wolves may be brought to light, that you may know them and avoid them; but we fear some that would be thought true Apostles, will prove false, and so must and aught to be avoided, as the most desperate enemies to the truth, and to the professors thereof.  
Ans. In all this we join with you, and (never fear it) I will warrant you, that some who now appear to you to be true Apostles, and are now transformed into the Ministers of the Gospel, and Ministers of 
See 2 Cor. 10. 13, 15.  righteousness, and spiritual men; when their vizor is plucked off, will be seen in their colours: God hath promised it, and God will perform it, that their folly and their madness shall be made known unto all men, and they shall proceed no farther. See 2 Tim. 3. 9  
Paper. Here again you say, some are afraid to come to light, and therefore have gained Orders from Authority, that none must question what they say in public; and be sure they will never meet in private: so they will avoid all occasion of being questioned. Therefore let all the wise in heart judge who are afraid of light.  
Ans. I answer. That we are so far from avoiding the light, that we creep not into houses, we preach not what we deliver in corners and Conventicles, but in public Congregations And that there hath been any order gained from Authority, that none should question what we say in public, is false: who gained that Order (that was put out by Authority) I know not; but (if I do not mis-understand it) it only prohibits that disorder, which (for all your large liberty afterward mentioned in your Paper) you would scarce admit of in your private meetings, viz: that in the midst of your exercise, you should be disturbed and called out upon, to answer every question, which every piece of ignorance in the company or congregation should propose: but the exercise once ended; as our doors (as well as yours) are open to all comers; so if any man hath any thing to speak, he may speak without fear of being questioned by the Magistrate. And as you say you have often heard your Teacher's desire, so I say (for my own part) I desired it myself in public, but the last time (save one) that I p●eached to you (& so have others before me there) that if any man hath any thing to say against what we deliver, they should stand forth and freely speak, (only desiring (as you say) that they should speak in order, in love, for edification, and one by one) or that you would come to us before we went out of your Town to be resolved, which none of you did, (though entreated in a Christianlike way to do it) but when we were gone from you, (and as you thought out of the hearing of it) then with most black and dishonest mouths, and tongues full of lying and bitterness, have gone from place to place, and traduced us and our doctrine; let the Lord judge, and let your own consciences speak, whether this be not so; and if it be truth, we say with you, let the wise in heart judge who are afraid of light.  
Paper. For your 8th branch: wherein you say you dislike our Babylonish confusion in making no difference twixt the Church and the world, but jumbling them together, contrary to the mind of God in Scriptures, and the clear practice of Christ and his Apostles.  
Ans. In a part of this Answer before, I have showed you what difference there is twixt the Church and the world; in showing you according to the mind of God in Scriptures, and the clear mind of Christ and his Apostles, what doth constitute a true visible Church: and if you would have had a larger Answer to this silly objection and dislike, you should have showed us wherein our jumbling them together doth appear, and I doubt not, but we should have given satisfaction, at least a reasonable answer, though perhaps that would not have satisfied you.  
Paper. Your ninth dislike is this; That we cry out against, and accuse persons as overthrowers of public Ordinances; and neither declare the persons who, nor the manner how.  
Ans. Did not our Saviour Christ tell the disciples when they were together, that one of them should betray him; yet he did not tell them presently which, nor the manner how; he did not tell them that 'twas Judas by name: however (when they asked him) he gave them a sign by which they should know him, as well as if he had named him, viz: He to whom I shall give a sop, etc. So here I shall not give you the very names, as to say 'tis you Thomas, or you William, or you Giles, or you Roger, etc. yet I will give you a sign in a word or two, by which you shall know the very men.— Thus then: They that separate from, and they that refuse, and do lay down the practice of public ordinances, and do cry out against them. These are ●hey that do what they can to overthrow public ordinances: In these few words now, ye have the persons who, and the manner how: I think now I need not give you the persons by name; by this that I have said, (if the Lord help you to try yourselves and your brethren by rhis note) you will quickly see who are the men.  
Paper. In your next place you say, That it hath been offered by some of you, to Indicate the true use of ordinances, according to Primitive Institution, yet you could not prevail with our party to give a meeting to try it by the light of God's Word; and now again you offer it to me, that when I shall appoint a time you will cheerfully give a meeting to clear the truth from all false practices and innovations of men.  
Ans. To this I answer. That except you were men of more moderation and meekness, than your Paper shows you to be, except you knew better how to bridle your tongues, and to overrule your mad passions, to which you have so freely given the reins in your Paper) I cannot blame any man for refusing to give you a meeting. Surely it is to be feared, that instead of clearing up the truth, such meeting (with such men) might prove to be but just such as Paul commands Timothy and Titus to avoid and shun, viz: Vain babble, which will increase to more ungodliness, a striving about words to no profit, but to the subverting of the hearers. And again he calls them foolish questions, contentions, and strive, which are unprofitable and vain. See 2 Tim. 2. 14, and 16. v. Titus 3. 9  
But thus far I entertain your proffer (because you shall not think that we are afraid of you) that if any among you, or any one for you, (for as for your own parts (poor men) I know you are no way able to undertake such a work) but if any of your new inspired Rabbles, for you, I say, shall undertake under his hand and yours, to set down what that truth of doctrine and practice is which you hold, profess, and practise in ordinances; I do here promise you that I shall be ready to entertain it, and to give you in, either my assent to it, or my dissent from it; as I shall find it upon faithful trial by the Word, to be either dissonant from, or agreeing to the Primitive Institution of Christ and his Apostles. Or if you can charge us with any false practices, or Innovations which we allow of, let me hear what they are, and I shall give you in my Answer. And I take this to be far the better way (so you will do it without railing and scolding, and as you say in Scripture language) to satisfy and resolve both yourselves and us in the truth; for words spoken (you know) are apt to be forgotten, and oft miserably mistaken; but words written, remain, and you may all take copies of them, and lay them by you) to pause upon; and I shall give you a fair occasion of this in my Answer to the last clause of this your ninth branch. Wherein you say:  
Paper. You desire to be ashamed and confounded, for your former evil practice, and for all your former abominations, in the abuse of the precious ordinances of Jesus Christ, not only as you were Atheistical, Papistical, Prelatical, but also Presbyterial in Doctrine and Discipline, contrary to Christ's institution.  
Ans. To this I answer. If you have any shame in you, you never had more cause to be ashamed and confounded in yourselves; then for some things in this your profession: some things (I say) which are abominable, and they are these which follow.  
Here first you plainly confess, that you have been Atheistical, Papistical, Prelatical, and Presbyterial already, in your Doctrine and Discipline: truly 'tis no marvel to see you such whistlers, and to see you carried about like empty clouds, with every wind of new doctrine that you meet with now adays; if you have passed through so many changes already: let's view them a little.  
First, you say, you have been Atheistical in Doctrine and Discipline, here's a riddle indeed (as you say) needs interpreting: poor men! let me ask you again, did you know what you did when you set your hands to this? how miserably have you been betrayed to discover your ignorance, and to lay yourselves naked thus to the view of all? Pray tell me, what doctrine and discipline have Atheists? do you see your simplicity? Atheists are such as live without a God, and do acknowledge none; such are said to be Atheists: Now I say, what doctrine or discipline is there amongst Atheists? I think you would be looked upon as admirably inspired men; men that have deep revelations; if you would set out the Atheists religion in doctrine and discipline: In these times wherein there are so many new ones that are sprung up; I never yet heard of this till now from you.  
Next, you say, you have been Papistical and Prelatical; this is not so much to be admired, because there have been some Papists and Prelates that have had their doctrine and discipline in England; but I never knew (before your confession here) that Thomas Clutterbuck, Giles Hancox, Thomas Shepherd, Calcb Self, and those of you whom I know, (for truly I cannot say that I know you all, or that I have ever (to my knowledge) seen some of your faces) I say, I never till now knew that you had been Papists in doctrine and discipline: and I am sorry to hear it now: and for these your abominations, I cannot blame you (nay I shall help you what in me lies) to be ashamed, and confounde●●n yourselves for them.  
Paper. But lastly you say, you desire to be ashamed, and confounded for all your abominations, as you hav● been Presbyterial in doctrine and discipline contrary to the institution of Christ Jesus.  
Ans. To this I answer, (and here I shall give you that occasion which I but now promised you) first what your abominations have been, whilst you professed and lived under Presbyterial doctrine and discipline I know not: 'tis like, very many; be ashamed and confounded, and repent quickly for them.— But for the Doctrine and discipline Presbyterial in itself, that which the Orthodox Presbyterian Ministers of this Kingdom, do now profess, and desire to practice: I do here undertake to make it good to you, and to him that shall undertake it for you; That it is according to the Institution of Jesus Christ and his Apostles; this I shall do when I hear what you have to say against it: and if you have any shame left in you (which you profess to have) I hope the Lord will then help you to be ashamed of, and confounded for all the abominable slanders you have cast upon it, and to be ashamed and confounded in yourselves for that you have so causelessly and sinfully separated from it, and have fallen from the Ordinances and Institutions of Christ, to the practice of those new ones that never had ground or being, other then in the vain and foolish speculations of some newly inspired men.  
Paper. As for your tenth branch, which is nothing but sinful raylings, and revile; I shall not look upon that as worth times and words to answer. You call us, men of blind zeal, you say we are desperate and damnable in opinions and practices; That most of our own cloth and calling are Malignants, Prelatical, drunkards, swearers, liars, hypocrites, that we are most against those that are most conscientious; and greatest friends to profaneness, and profane ones, etc. a roll of Shemei's and Rabshekah's language: the Lord help you to see your wickedness in it, and to repent, that your iniquity may be pardoned, and forgiven by the Lord, for my part I forgive you freely.  
Ans. I shall only ask you, how you would take it to have your Argument turned upon you? Thus: Some new Lights, Separatists, and Independents are railers, revilers, slanderers, swearers, drunkards, liars, follow all abominations; if one should say, such are some of you, therefore you are all such, and to be condemned for such; how would you like the conclusion? Now remember Christ's rule; Whatsoever you would that men should do unto you, even so do you unto them: for this is the Law and the Prophets.  
Only I shall speak one word to that, which you call to witness some of us to be liars openly in Pulpits; because that will turn the lie upon yourselves. That is Dry Baptism: that was once publicly mentioned in a Pulpit, to be amongst you. Now pray tell me (if you may not give it that name) what name do you give to this ordinance practised amongst you? instead of baptising an Infant, to pray over it only, and to give it a name without the use of any water, either by dipping or sprinkling, tell me (I say) I shall be glad to be informed by you, what do you call this ordinance? where is your ground for it? your primitive institution which you profess to stick to? Is this orderly or disorderly walking, I dare be so bold to say, that this hath no ground in Scripture either from rule or practice, precept or precedent, from Christ or his Apostles; nor in any of the Churches of Christ, till these late times, which every day (like Africa) bring forth some new Monster: yet that this hath been lately practised amongst you, will be made good to your faces, by those who were eye and ear witnesses: and therefore you need not to take so much snuff at this.  
Paper. In your 11 th'. place you say, you cannot but dislike our disowning of the Saints meeting to communicate to each other of the things of God, being as clear a command of Christ's under the Gospel, as any other: but (you say) we discountenance the practice, that we may keep men in ignorance, etc.  
Ans. Here's another gross slander: when will this mouth of lies be stopped? did you ever hear any of us dislike or disown the meeting of Saints, to communicate to each other the things of God? when or where did we ever discountenance such a practice? who 
* See I am. 4, 11, 12.  are you that you dare judge other men thus? as to say it is our endeavour and practice, to keep men in ignorance and blindness, can you answer this to God? The Lord will one day judge you for this judging, and you will have the same measure meted to you: are you the men that call your meetings the meetings of Saints? look upon every branch of your railing Paper, and deal truly with your own souls, judge yourselves, that ye may not be condemned; doth any part of it savour of a Saints spirit, or of the things of God? if this be Saintship, the Devil is a Saint, he is a liar, a railer, a false accuser, the accuser of the brethren; and whether there be not much of these things in your invective, I leave it to God, and to the world to judge; ye make it appear to the world in it, what spirit ye are of, and what Saints ye are.  
Again, for the meeting of Saints, for those ends you speak of, I here tell you again, that we do own it, countenance it, exhort to it, commend it, practise it; but what we dislike, and must disown, and discourage our people from, that I likewise tell you, viz: The following after those, who (having a form of godliness) creep into houses, and lead captive silly women, laden with sins, and led away with divers lusts. 2 Tim. 3. 5, 6. Again, we call to them to mark those which cause divisions and offences, contrary to the Doctrine which they have learned, and to avoid them. For they that are such, serve not the Lord Jesus, but their own bellies, and by good words, and fair speeches, deceive the hearts of the simple. Rom. 16. 17, 18. Again, we call to them to remember Christ's words, and to take his counsel, If any man shall come unto you, and say, Lo here is Christ, or there: believe it not. For there shall arise false Christ's, and false Prophets, and shall show great signs, and wonders, in so much that if it were possible, they shall deceive the very elect. Wherefore, if they shall say unto you, Behold, he is in the desert, go not forth: Behold, he is in the secret chambers, believe it not. Matth. 24. 23, 24. 26. We call to our people to remember the Apostle Peter's words, who tells us, that as there were false Prophets amongst the Jews, there shall be false teachers amongst us, which shall bring in damnable heresies, that many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of: And through covetousness shall they with feigned words make merchandise of you; These he describes to be such as despise government. Prosumptu us are they, selfwilled, they are not afraid to speak evil of dignities. 2 Pet. 2. 1, 2, 3, and 10. verses. Again, we desire them to remember the counsel and direction of St. Judas, who exhorts the Saints to contend earnestly for the faith, that was once delivered to the Saints. For (he saith) there are certain men crept in unawares, who were before of old ordained to this condemnation. He likewise does describe them to be men that despise dominion, and speak evil of dignities; that they are wanding stars, that they are mockers: and these are they (saith he) that separate themselves; sensual, having not the Spirit. If you call this a disowning of the Saints meetings, to communicate to each other the things of God, a discouraging of others from them, and discountenancing of Saints practise, we leave it to God, Angels and men, to judge betwixt you and us. And truly seeing these are those last times, in which there are many Antichrists abroad, as St. John, 1 Ep: 2. Ch: 18. I know not any counsel that can be more seasonable to you yourselves then this, if the Lord would give you hearts to receive and embrace it.  
Your 12th. branch is very large, a great deal of Riffraff raked up together to make one dunghill: much of the same stuff that hath been spoken to before; the fruits of that spirit that reigns in the Saints of these times: I shall pass by, and turn over (as I promised you) all your raylings and revile, and shall endeavour to answer a●l that deserves an Answer.  
Paper. In the beginning, you cannot but wonder, you say, at our contradictions, in that we would make the world believe, that we are like to suffer the loss of all, and to be brought to prisons, nay stakes, for our consciences, by the Sectaries; and yet condemn them at the same time, for endeavouring a prodigious toleration of all Religions: what a strange contradiction is here (say you.)  
Ans. Have ye not read the story in 1 King. 12. 13. how Jeroboam suffered all the people of Israel to go a whoring after the Calves which he erected at Dan and Bethel; and that when the man of God came out of Judah to cry against his Altar upon which he offered to his Calves, Jeroboam stretched out his hand against him, and cried out, Lay hold on him.  
We need not use many arguments to make the world believe, that we are like to suffer the loss of all, to be brought to Prisons, and Stakes, and that for our consciences: The world sees it sufficiently; that some of us have already been brought to prisons, and some are now in prison; (and this not without loss) and all have been threatened, (if not with stakes) yet with as cruel deaths, and all this only for our consciences.  
Again on the other fide, that there is a Toleration of all Religions endeavoured, Heaven and Earth do see; and surely this is prodigious, and we may here cry out, as the Lord by the mouth of the Prophet Jerem. 2. 12. Be astonished, Oye heavens, at this, and be ye horribly afraid, be ye very desolate, saith the Lord. Now if you will wonder; wonder not that we speak of such contradictions, when ye see such contradictions acted: wonder at these things.  
Paper. But you undertake in the next place to justify these proceed, where you positively say, that we are (indeed) of no religion, and so not to be tolerated by them.  
Ans. Doth this sound like the charity of Saints? you are of no Religion; let me a little look upon your names that have subscribed this: Thomas Clutterbuck, William Burge, Giles Handcox, Thomas Shepherd, Caleb Self, etc.— one while you say we are Antichristian, here we are of no Religion: neither we nor our people, nor our Churches can in this estate be judged to be so much as Christians. What can any Devil in Hell say worse against us then this? if we denied the true God, and whom he hath sent Jesus Christ, if we denied every Article of the Christian Faith; if we were the most damned Heretics under Heaven, what could you say more of us then this, that we are indeed of no Religion? you Thomas, or William, or Giles, will you make this good to any one of us, that we are of no Religion? Certainly this uncharitableness is above all example monstrous: Calumnies invented by Pagans against Christians have not been so horrible: It could hardly have been imagined, that the Devil himself, had been able to have led any reasonable creatures, into such an excess of impudence and slander, unto such unchristianlike reproaches; yet these men would fain be accounted, The Saints. Well, take heed lest while you run on in these ways, you hear old jacob's words; Cursed be their wrath, for it was fierce; and their rage, for it was cruel.  
Paper. Again, you are of no Religion (which indeed is true.)  
Ans. Friends; have ye not heard of, nor read the stories of John of Leyden, Kinpperdollin, and David George? Those famous (or rather infamous) Anabaptists, and of the pranks they played in Germany: and whither the Lord suffered Satan to lead those proud hypocrites; who in their own eyes were such holy Saints, as they could not but (in the tenderness of their consciences) separate from the best reformed Churches of Christ (as being of no Religion) how they apostatised from that religion, and service, which the Scripture prescribed, how they did put away baptism, the Lords Supper, and the preaching of the Word; and persuaded many poor ignorant people, to follow their pernicious ways, to their destruction, drawing them along after the directions of these new Prophets? have ye not heard of these things? whether or no the same spirit which was the author of that Anabaptism (and under that of all other their prodigious and horrible impieties in Germany) doth not now make his appearance in England, and walk amongst us, I leave to all to judge, who have but half an eye open, and are any whit acquainted with those stories:— out of pity and compassion, and mere love to your souls, the Lord knows) I beg and pray for you, that you be not taken captive in those snares.  
Paper. Again you are of no Religion (which indeed is true.)  
Ans. Of no Religion? we acknowledge the only true God, Father, Son, and holy Ghost, for our God, and he hath acknowledged us to be his people, he hath taken us into Covenant with him; we believe that he hath given his Son Jesus Christ to die for our sins, and that he is risen again for our justification; we enjoy union and communion with him in grace here, being spiritually, and mystically (yet really and inseparably) joined to Christ as our Head and Husband; we partake of the virtue of his mediation, in our justification, adoption, sanctification, we live in expectation of everlasting communion, with our head Christ Jesus, in that glory of heaven, the first fruits of which glory with Christ, is communicated to us in this life, as we are members of him, our head, and so in him are interessed in that glory which he is fully possessed of; And as an earnest thereof, we enjoy the sense of God's love, peace of conscience, joy in the holy Ghost, and hope of glory: and whilst we continue here in this life, in the communion of Saints, the Lord hath given us the presence, the help, and support of his own Spirit, to teach, guide, direct and enable us to, and to support us in his worship, fear and service, which we desire and endeavour to perform, according to that rule which he hath given us for our faith and obedience in his holy Word.  
All this, and yet of no Religion? if you have apostatised from this, I would fain know, what new religion you have found out; what God ye acknowledge, and after what way, and in what manner ye do worship: you tell me something in the following part of this branch of your Paper, that after that way which we call heresy, you so worship the God of your fathers; you have been lately taught to say this in a Sermon of your new Pastors; I see you can remember the text. But I tell you (and will make it good to you) that if you worship the God of your fathers after that way which we call heresy, your worship is incense in the devil's nostrils, and an abomination to the Lord. And this I doubt not but you will be convinced of anon, when I come to show you what way 'tis that we call heresy.  
Pray be so charitable for the time to come, as to think, that we are of some religion; though (it may be) not of yours.  
Paper. You say in the next place, that we are a hodg-podge made up of all like the Turks Alcoran, of Heathenism in permitting mere Atheists and profane ones to be members of our Church, and partakers of our Seals in worship, of Jewish Tithes and oblations, of Popish ordination and ceremonies, of Episcopal pomp, pride, and avarice, etc.  
Ans. What can you leave off so soon? is this all? have ye no more? 'tis wonder, but let's see what all this outcry is for.  
First, we are a mere hodgepodge; I would that you who pretend so to excel in Saint-ship and the Spirit, would but once discover, and manifest thus much, that ye had learned common civility, and how to give some civil language.  
In what are we an hodgepodge? you say we admit of heathens, and profane ones, to be members of our Church, and partakers of the Seals of our worship.— Truly no other Heathens, nor profane ones, than such as you yourselves are: I know of no Atheists, nor Heathens, that have been admitted members (as Atheists and Heathens) to any of our Churches, or any Church in Christendom: it may be that some of you that charge us with this have been travellers, and so may lie by authority, (according to the Proverb) pray tell me, let's be informed by you a little, where, or in what particular Church of ours have any Atheists or Heathens been admitted members, or to either of the Seals? are any admitted to the first or second Seal, but such as are born within the line of the Church, of Christian parents, professing faith in Christ Jesus? are any but such admitted (by us) to the first Seal? or any but such to the second? Now will you make those, that are born within the line of the visible Church, and that do profess faith in Christ Jesus to be Heathens and Atheists? what Brownistical, anabaptistical tenets are these? will not all the world that hears of this, hisse at your madness, your simplicity, and nonsense, and your witless, groundless uncharitable charging and censuring of us?  
Again, where can you show any merely profane ones, who continuing openly such; without profession of godly sorrow, and desires of coming to the Lord Jesus for forgiveness, and for increase of grace, that they might be enabled to lead a more holy life for the time to come, that have been admitted by us to the Lords Supper? This is as very a slander as all the rest: and if they do desire to come in this way, I would fain know of you, where is your warrant, and authority from Scripture to deny them? To satisfy you further in this; I long to see, where your rule, or your command is from Christ, to require satisfaction, by convincing Arguments, of the true grace of every Church-member: I am confident of it, that if that were strictly stood upon by your new Pastor, he would have but a thin Church, I am afraid (were an honest and sufficient, impartial understanding Ch●istian to be Judge of this) the greatest part of the Ten Subscribers would be found tardy in this, and so not fit to be members, (what ever you lay claim to)— What ever your new guide pretends to, he must stretch his tender conscience, in dispencing with, and in taking many upon charitable suppositions in this point, or else his quarters would quickly grow as cold, and as thin at Cirencester, as they have been at other places, and so he must again turn Traveller, and an Itinerary.  
Again, I see you do not know (poor men) and therefore I would have you to go to your spiritual and gifted man to teach you, what is the nature of a visible Church; and (lest he should be ignorant of it) I will give you a hint or two of it: The visible Church, it is such a body whose members are never all gracious (if you will believe the Scripture) it is not like the Church invisible, the Church of the Elect: but it is an Heterogeneous body (do you understand that word?) I'll help you, the parts of it are very dissimular; some chaff, some corn, some wheat, some tares, a net of fishes good and bad, an house wherein are vessels of honour and dishonour; a fold of sheep and goats; a tree of green and withered branches, a table of guests some with, some without a wedding garment: In a word, every visible Church is a society, wherein many are called, and few are chosen. Except therefore you will alter the nature of all true visible Churches whereof the Scripture speaks, we must grant, and so must you, that in every visible Church, there are some members which have not true grace. If you have any thing to say to this, let me hear your Arguments, and I shall answer you.  
Paper. Your next grounds upon which you say we are of no religion, are, because we receive Jewish Tithes and Oblations; because of Popish ordination and ceremonies, Episcopal pomp, pride and avarice.  
Ans. For matter of Tithes you give me large occasion by and by after, and therefore I will refer that till I come to it there: Though your Paper be full of Tautologies, to stuff up your invective, I shall shovel up as much of your filth as I can together, into order in my Answer.  
For Popish ordination, if therefore Popish because by Bishops, I have likewise formerly said enough already to satisfy reasonable men, (though perhaps not you) and therefore I shall say no more of that here neither.  
For Popish Ceremonies, we renounce them, and are as far as the precisest Anabaptist of you all, from tollerating them, either in ourselves or others, where we may in a lawful way hinder and remove them— For our Episcopal pomp, pride and avarice, which you say is in us; I tell you again you will be judging till you are judged, if you leave not the sooner: The Lord forgive you.  
Paper. To pass by much of your rubbish; the next thing you give me occasion to take notice of is— your zeal against evil in opinion, and practise, against all humane inventions in the worship of God, and for the truth once delivered to the Saints; And here you (very well) put in a parenthesis (so far as the Lord shall discover it to you.)  
Ans. Here I cannot but commend your zealous profession; but withal cannot but tell you plainly, that yet the Lord hath not discovered that truth to you which was once delivered to the Saints, or else you have shut your eyes, that you will not see it. For were your eyes open, and were you but clear sighted, you must needs fall first upon yourselves if you look discerningly into your ways, and into your judgements, here declared in this your Paper; if you will bring these to the Text, viz: the written Word, you will find abundance of evil both of opinion and practice, which tends rather to the subverting, than the defending and maintaining of the truth once delivered to the Saints. The Lord discover it to you, for men are very blear-eyed and dim-sighted when they look upon their own ways: Solomon tells us that every way of man is right in his own eyes: Prov. 21. 2. Said we not well, thou art a samaritan, and hast a devil, said the Jews to Christ: but I say let you and I lay by ourselves, and let us bring our ways and worship, our opinions and practices to that text in Isa. 8. 20. To the Law, and to the testimonies: and if they speak not according to this word, there is no light in them.  
Paper. In the next place you tell me, you are resolved (the same power assisting you) that if I or any other (as we have done) do or shall vent any opinion, or hold any practice contrary to what is held forth in the Word of God, in the simplicity of its own sense and spiritual meaning, that we shall hear of it, etc.  
Ans. I answer. First I must here reprove you again for a falsehood, and a base slander, in that you say I have vented, and do hold any opinion or practice contrary to what is held forth in the Word: if we vent any thing (say you) as you have done: I challenge you and all the world to make that good; or if you do not, or at least cannot, then be ashamed and repent, acknowledge your fault, else you will be seen and known to the world to be such as you are.  
Secondly, if when I do vent or hold any such opinion or practice, you will be as good as your word and promise; viz. to let me hear of it: I profess seriously to you, I will thank you for it; but let it be done then in a more civil Christianlike way then this is; leave off railing and slandering, and I shall say as David, Psal. 141. 5. Let the righteous smite me, and it shall be a kindness: and let him reprove me, and it shall be an excellent oil, which shall not break my head.  
In the third place, if any thing be vented contrary to what is held forth in the Word of God, in the simplicity of its own sense and spiritual meaning, than I shall hear of it.—  
I say again I desire it; But pray tell me, who shall be judge of the same sense and spiritual meaning of the Word in its simplicity? will you be Judges? Alas you are not fit, you can go no farther than the letter, and where the place requires more than a literal exposition to set forth its meaning, you must be at a stand: And I am much mistaken, if your new Pastor can help you; as spiritual a man as you take him to be, I am sure where you stumble upon some places, and do venture to give the meaning of them (your Paper shows) you sometimes mistake foully, and do make good that place of the Apostle, 2 Pet. 3. 16. where he saith, that in the Epistles of Paul there be some things hard to be understood, which they that are unlearned and unstable, do wrest, (as they do also the other Scriptures) unto their destruction. And if you fly to the old shift of the new lights of these times, and tell us that the Spirit will help you: I answer, first, 'tis the Spirit of God alone that must help you (if any spirit) to understand it's own spiritual meaning; And I must plainly tell you, that there be but few of the footsteps of the Spirit of God to be seen (in this your Paper) if those who are best acquainted with them, were to search for them here.  
Again, the Spirit doth not now help by miraculous ways, (as it hath done) by immediate revelations and infusions, and by giving men the gifts of tongues, to understand all languages, (as in the Apostles times) and they that pretend to such things in these times, are led along, and seduced by a lying spirit.  
Paper. In the next place: you say, you trust God will give you courage and boldness to maintain the truth, by sound doctrine; and to convince all gainsayers (though never so sophistical) that ye shall not need to use (as some do) indirect means, as stirring up the Magistrate against them, there being no footsteps, for such practice in the Gospel to maintain the truth, but is the way of Antichrist to set up his kingdom: Rev. 13. 7. 15, 16. but the Saints overcome the devil and his Instruments by the blood of the Lamb, and by the word of their testimony. Revel. 12. 11.  
Ans. I answer. First, I know not what courage and boldness God may give you to maintain the truth; but I am sure Satan hath supplied you with abundance of courage and boldness (even to Impudency) in speaking evil of the way of truth, and in endeavouring to hold up errors: And what worthy Patrons such as you are, are like to prove yourselves to Truth, 'tis much to be suspected if one view you well in that shape you appear in, in this your Invective.  
2ly, Whereas you say the Magistrate is an indirect means, that there are no footsteps of it in the Gospel, that 'tis the way of Antichrist, etc.  
I answer. It may be you have a means that's more direct in your concelt then by the sword of the Magistrate; though it hath fewer footsteps in the Gospel, and that is by the Sword of the Soldier.  
Paper. But I know you expect I should say something here (because you give the occasion) concerning the power of the Magistrate under the Gospel; The power of the Magistrate (in maintaining truth) (you say) hath no footsteps in the Gospel, 'tis an Antichristian way:— Did I not tell you in the beginning how exceedingly a carnal heart loves liberty, and freedom? Oh, 'tis a sweet morsel, how passionately do men pursue it? every coercive and vindictive power that would restrain it, and punish its wickedness; oh this is an Antichristian way. And to prove this, you urge, Rev. 13. 7. 15, 16.  
Ans. To this I answer. Now you speak like yourselves: Here's the pure pute language of all the Anabaptists that I ever yet heard or read of, or have spoken with.— I doubt not but to make it appear to you, that these are only the fancies and devices of fanatical Enthusiasts (and not to be deduced from Scriptures) who because they be dissolute would have no bonds of Laws; because they are Schismatics, would have no discipline in the Church; and because they walk inordinately, they would have no coercive power of the Magistrate to restrain them. This is only the spirit of those Schismatical Teachers, who under a pretence of spiritual freedom, will lead you into all carnal liberty, profaneness, sacrilege, and faction.— And have they (nor you) nothing else to prove Magistracy to be Antichristian, and to have no footsteps in the Gospel, but Rev. 13. 7. 15. 16. Poor men, did not I tell you but now, what miserable Expositors, and applyers, and wresters of Scripture you were, to your own destruction? will you see how ridiculous you are in this place, and how simply and sinfully you abuse Scripture. The text alleged plainly shows, that power was given to Antichrist to wage war with the Saints, and by his Armies to overcome them; and this you bring to prove, that the Sword of Justice in the hand of the Civil Magistrate under the Gospel is Antichristian; oh miserable ignorance and impudence; he that thus teacheth you to understand and apply Scriptures, is a blind leader of the blind, and (if the Lord open not your eyes the sooner) you will both fall into the ditch.  
Again, you urge, Revel. 12. 11. where the text saith, that the Saints overcame Satan by the blood of the Lamb, and the word of their testimony: and this you bring to prove, that the Power of the Magistrate under the Gospel in restraining and punishing errors, and maintaining truth, is an indirect and an Antichristian way: may not he that hath but half an eye see how grossly absurd you are in these things? The plain meaning of the place is no more than this, That by the death and sufferings of Jesus Christ (the Lamb of God slain) the devil and all his Angels, all the enemies of man's salvation, are overcome; and the Saints are said to overcome him by his blood, as they have their garments washed in the blood of the Lamb, as they are justified and sanctified by his blood, and by his Word; the victory of Christ over the devil and his Angels being obtained not in his own name, but for us; we (that believe in his blood, and the word of his testimony) are said (in him) to have overcome Satan, and his Angels, the enemies of our salvation.  
Do you see now how simply you have quoted Scripture here, and how little to your purpose? Surely this is no small fin, thus to abuse and wrest the Word and the truth of God, to the maintaining of errors; therefore repent for it.  
Again you say, the power of the Magistrate under the Gospel is an Antichristian way,— and you have fairly proved it;— Let me tell you, just thus did John of Leyden in Munster, all Power of the Magistrate amongst Christians, was by him and his followers cried down as Antichristian, and persecution of tender consciences; till he himself had gained power by his seduced ones, to murder and banish all the Magistrates in Munster; and John himself was got up into the Throne of Sovereignty, made, and proclaimed by them his followers to be King of the new Jerusalem in Munster, where he exercised a great deal of most barbarous and unheard of cruelty; and then Magistracy was no longer Antichristian, when the Saints there (as they called themselves) were once become Magistrates.  
I only mind you of this story, because the Town and Country 
Note that Giles Hancox one of the Subscriters hath (since this) taken his Oath for justice of the Peace, and now executes that office in Cirencester.  speaks it, that some of you that have here subscribed Magistracy to be Antichristian, are designed and appointed, and are ready to undertake the office of being Magistrates among your neighbours; I hope when you yourselves come to be Magistrates and Justices, than Magistracy will no longer be accounted Antichristian amongst you, when the Sword is once in the Saints hands.  
But that I may not discourage you in your young undertake, I will take a little pains to inform your ignorance; and to show you what footsteps the Magistrates executing of Justice upon transgressors (both against the first and second Table) hath in the Gospel. I hope I shall make it appear plainly to you, that 'tis so fare from being Antichristian, that it is Gods own ordinance, and that under the Gospel; and you shall see 'tis only ignorance, that makes you so impudent, as to say, that this hath no footsteps in the Gospel.  
In the first place; let me tell you, that all the best reformed Churches in Christendom, do renounce and detest these anabaptistical dreams of yours; and most harmoniously and willingly confess, and acknowledge it, to be God's will that the world be governed by Laws (by the way remember that the Church is within the Commonwealth;) and God himself hath appointed the Civil Magistrate, and hath delivered to him, the Sword, to the protection and praise of good men; and for punishment on the evil. And by this bridle, men's vices and wickednesses should be restrained, whether committed against the first or against the second Table.  
2ly, They confess the Power and Authority of Magistrates to be the ordinances of God himself, appointed, as well to the manifestation of his own glory, as to the singular profit of mankind: That by reason of the will of God himself revealed in his Word, we must not only suffer, and be content that they should rule, but also to love them, fear them, and withal reverence, and honour, and embrace them as the Ambassadors and Ministers of the most high God (being in his stead, and preferred for the good of their Subjects) that we should pour out prayers for them, pay tributes to them; and in all businesses of the Commonwealth (which are not against the Word of God) to obey their Laws and Edicts.  
3ly, They believe also, and do willingly acknowledge, that every lawful Magistrate being by God himself constituted, the keeper and defender of both Tables of the Law, may and aught, first and chief, to take care of God's glory, and (according to his place) to preserve Religion, when pure, and to restore it when decayed and corrupted; and to this end, to restrain and punish, as well Atheists, Blasphemers, Heretics, and Schismatics, as the violaters of Justice and Civil peace.  
Now by what spirit you are led, to run out of, and to cry down the opinions and practices, of all the Churches of Christ in this point, as Antichristian, every man may judge: And the Lord help you timely to see whither you are running headlong; not only beyond the Churches of Christ; but into absurdities and extremities, which even the Law of Nature teaches poor Pagans and Heathens to avoid, who have their Governors and government amongst them: nay even to be more brutish, and more void of understanding then the creature, the very beasts that perish, for even they too, are taught of nature to observe an order amongst themselves.— But to show it unto you from Scripture grounds.  
Paper. To stir up the Magistrate against those who oppose the truth, you say is an indirect way, that hath no footsteps in the Gospel, but is Antichristian.  
Ans. First, let me present you a glass wherein you may see your own faces drawn to the life. In 2 Pet. 2. and St. Judas in his Epistle, these two (speaking of false prophets that were then in those days; and foreshowing what ones should creep into the Church) do so describe them that all men may see them: They walk (saith Peter) after the flesh, in the lusts of uncleanness, and despise government and dominion. Presumptuous are they, selfwilled: they are not afraid to speak evil of dignities; Whereas Angels, which are greater in power and might, bring not a raising accusation against them before the Lord. So St. Judas, 8. ver. These filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. If you note it; these words of these Apostles do as directly fit the Anabaptists of these times, as if they had aimed at them.— This by the way.  
In the next place: I'll show you out of Scripture, that the office of the Civil Magistrate, is so far from being Antichristian, that it is an office appointed by God himself, for the administration of Justice, and preservation of Peace both in Church and Commonwealth. And that in this way of administering Justice, and preserving Peace in Church and State, their authority extends, to the punishing and restraining of Heretics, Blasphemers, Schismatics, as well as Murderers and thiefs: First see these places of Scripture, Exod. 18. 20, 21, 22. 2 Chron. 19 6. and 11. ver. Prov. 8. 15, 16. Dan. 2. 21. These places will show you sufficiently, that Magistracy is God's ordinance. If you would have a Gospel proof, see Rom. 13. 6 first verses, where they are called several times, The ordinance of God, and the ministers of God.  
2ly, You shall see it cleared to you (de fact●) that these Magistrates have exercised their power, in suppressing errors, heresies and blasphemies, which have been contrary to sound doctrine and true Religion. See 1 King. 15. 13. 2 King. 10. 11, 24. 2 King. 23. 20. 2 Chron. 15. 13.  
3ly, You shall see that they did exercise this power (de jure too) upon God's warrant, and by virtue of his ordination: See Deut. 13. from the 5. to the 10. ver. and 17. Chap. 2, 3, 4, 5, ver. Exod. 22. 20. Levit. 24. 16.  
All that you can say to this is, that these be old Testament texts, and God appointed Magistrates under the Law, and the Jews were kept in order by them; yet this doth not prove that Christians under the Gospel may exercise that power one over another, or that they need any Civil Magistrate.  
I answer. I shall show you the weakness and simplicity of this reply, and that in this order.— First, there is the like necessity of the Civil Magistrates and Judges under the Gospel, as well as under the Law; for the sad experience of these times shows us, and the Scripture shows us, that the same disorders fall out amongst Christians, as did among the Jews; not only envyings, strifes, debates, going to law, etc. and the like disorders in the State, but also errors, heresies, and blasphemies, and divisions in the Church. See 1 Cor. 3. 3. and Chap. 6. 6. Phil. 3. 18. 2 Pet. 2. 1. etc.  
Now if there be the same disorders in Church and State (amongst Christians) as were among them; it must necessarily follow (and you cannot but in reason grant,) that here's need of the same power and authority for the restraining and punishing of these.— If we have need of the same power and authority, and that hath been a power appointed of God for the same end, if you will deny it to us under the Gospel, you must show me, where ever that Command and ordinance was repealed, or that practise prohibited, under the new Testament. I must confess to you that I could never yet find it repealled or prohibited by Christ or his Apostles; and therefore rational men must grant that it stands still in force under the Gospel.  
And to satisfy you further, I will show you several grounds why, and places from which you must conclude, that their Calling is warrantable by, and agreeable to the Gospel.  
First, we having need of such, as well as the Jews under the Law, you must either grant us them, or else you must conclude, that the State of the Church of Christ (in respect of the Civil Magistrate) is worse under the new Testament than is was under the old, which no man will be so mad as to say.  
Again, if the office of the Magistrate, were an office and ordinance under the Law, and not under the Gospel, than it must be because this ordinance was ceremonial and typical; but this cannot be: for I shall plainly show you that the power of the Magistrate is moral and perpetual.  
First look upon the fift Commandment, Honour thy father and thy mother, etc. I hope you will not turn Antinomians too, and deny the morality of the ten Commandments: if you do, the Apostle Paul's words will show, that if you condemn all the rest, yet this Command is moral and perpetual; for he renews it in the Gospel; and it must stand as long as the Gospel stands. Ephes 6. 1, 2. Now I believe that your inspired and spiritual Pastor will not deny, but that in that Command (though the Apostle applies it there only to parents and children) yet both this relate and correlate, viz: the Magistrate and Subject, the power and authority of the one, and the obedience and submission of the other, are both warranted and commanded.  
Again, the power of the Magistrate must needs be moral and perpetual in the Church; because the reason, and ground, and end of that power is moral and perpetual: one ground and reason why that power was established amongst the Jews, was because seducers and dreamers of dreams, would turn away the hearts of God's people from the Lord; and the end of exercising and executing that power, was that all Israel might fear, and do no more so wickedly, Deut. 13. 5. 11. Now these grounds, reasons and ends of the ordaining the power at first, and the executing of it are perpetual, and are at this time amongst us, therefore it cannot be denied (by reasonable men) but that the power must be still in force: you know that the grounds, and reasons, and ends of both the institution of it, and the execution of it are now with us, viz: seducers do still endeavour to draw away the hearts of God's people from the Lord (if Justice were executed on these) the people would fear, and do no more so wickedly.  
Again, you shall find that the want of a Civil Magistrate to sway the Sword of Justice, was noted by the holy Ghost, as a great plague, and a fearful judgement on the Jews: See Judg. 17. 6. and Chap. 18. 1. v. and 21. 25. So likewise on the contrary, 'twas foretell and promised as a singular blessing to the Christian Church under the Gospel: Isa. 49. 23. And Kings under the Gospel are required and commanded to employ their power to the advancement of Christ's kingdom: Psal. 2. 10, 11, 12. The Psalm is clearly expounded of Christ and his kingdom by the Apostle, Act. 4. 25. and Act. 13. 23. Now (saith the Psalmist) Be wise, O ye kings; be instructed, O ye Judges: Serve the Lord with fear. Now ye must 
Dr Featly in his Dipper dipped.  know, that Kings and Judges, serve God two manner of ways: First, as men by leading a godly life agreeable to the rules of the Gospel. 2ly, as Kings and Judges, they serve God by enacting and executing Laws with convenient severity; commanding just things, and prohibiting evil: So did Hezekiah and Josiah: And then properly do Kings and Judges serve God as Kings and Judges, when they do those things in and for the service of God, which none can do but they.  
Farther yet, ye shall see, how in the Gospel, Christ himself and his Apostles, have approved of the Authority of the Civil Magistrate, and have commanded obedience to them. Matth. 22. 21. Christ commands all to pay unto Cesar, the things that are Caesar's: And he himself paid tribute, and acknowledged even pilate's power over him to be from God: Joh. 19 11.— Again, the Apostle commands all people to submit, and to obey the Magistrate, and to obey for the Lords sake, and for that they are the ordinance of God. And therefore surely the Authority of the Magistrate is established by the Gospel. See Rom. 13. 1, 4, 5. Tit. 3. 1. 1 Pet. 2. 13, 14, 15. Again, the Apostle commands us to offer up prayers in special for them as Magistrates: 1 Tim. 2. 1, 2, 3, 4. that we may lead a quiet and peaceable life, under them, in all godliness and honesty. Which we could not do, except the Lord bless their government over us.  
May not a man now say to you here, as Christ did to the Pharisees, Ye err, not knowing the Scriptures: what a gross error is this in you, to set your hands to such a falsehood as this is? That the office of a Magistrate under the Gospel is Antichristian, and hath no footsteps in the Gospel? Ye see it hath those footsteps there which neither you, nor all the Anabaptists in England, nor all the Devils in Hell, shall be able ever to raze out. The Lord give you understanding, that you may see your error, be ashamed of it, and repent for it, and from it.  
Let's see what you say next:— Truly in 20 lines together, or more, nothing but a throwing out your very gall, in most unchristianlike slanders and reproaches; in which too, the Devil hath helped you, to belch out as hellish lies, as ever the father of lies himself vented. Oh, what a Saint-lik spirit this savours of? to rail, and brawl, and speak evil of Magistrates and Ministers, and all that come in your way. In your following page of your Paper, ye pretend much to the carriage of Christ and his Apostles; you say you are commanded to be gentle, and meek, and courteous; to be moderate, to walk as brethren, and to beseech men, and that you are condemned for following these; I leave it (even to yourselves) and to all the world to judge, of the meekness, and lamblike spirit, which you have in this Paper expressed to be in you. I leave it upon your own consciences (if they be not seared) if they be, the Lord soften them, and give you speedily a sense of your condition, (for my part) I shall beseech God to pardon you.  
Paper. You call us vain, time-serving, selfseeking Teachers, turning with every wind, perfidious men, who will be any thing, nay nothing for a little pelf, though under pretences of piety, penny masters, hirelings, false prophets; that our means is the prop of our ministry. That we will not trust God, that we are at every word of command from men; facing about, and turning as we were; that we have sworn to maintain Episcopacy with & cetera.  
Ans. We shall not revile again, but, as I said, commit ourselves to God who judgeth righteously. We may say of you as Paul said of Alexander the Coppersmith; you William, and Thomas, and John, and Caleb, etc. you have done us much wrong, the Lord help other men to beware of you:— only before I leave this, let me ask you one question or two: Pray let me know ('tis but a reasonable request from you who have charged us with it) in what have you found us vain Teachers? hath our teaching been in vain to you? we are sor●ie for you; and say as Paul 2 Cor. 4. 3. If our Gospel be hid, 'tis hid to them that are lost: In whom the God of this world hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them. For we have not preached ourselves, but Christ Jesus our Lord, and ourselves your servants for Jesus sake.  
Again, how many winds and times have you known us to turn withal? we have (the Lord knows) desired, and we hope we have hitherto held fast the profession of our faith without wavering; and we trust (through Christ that strengthens us) that we shall yet stand fast in the faith, and quit ourselves like men, though we have strong shake: we bless God, we have not as yet said a confederacy, nor feared the fear of men.  
Again, which of us, and which way can you make it appear, that we are selfseeking men? who amongst us have for Pelf or honour proved perfidious to our trust, and to our charges: we trust that the Lord hath seen, that we have no●, we do not seek our own, but every man another's wealth, and the things which are Christ Jesus. As Paul enjoins, 1 Cor. 10. 2. And for your parts (I think) you have as little cause or ground to charge us with this, as any, for in our labours to you wards, even to this day, we are able to say as Paul, 2 Cor. 12. 14. We are ready to come again unto you, and we will not be burdensome to you, for we seek not yours but you.  
Again, which of us can you charge (justly) with prophesying or preaching false things to you; name the men (if you can) that are false prophets, and prove it against us: we tell you again, that we are not of those that handle the Word of God deceitfully; and we desire to renounce the hidden things of darkness, and (we bless God) we can say as Paul, 1 Cor. 11. 23. We have received of the Lord, that which we also have delivered unto you.  
Again, when, or where, or which of us have you known to be Beagles to our Reverend Patrons (as you call them) the Bishops? where have we faced about, and turned again as we were? or whom amongst us can you prove to have taken the Bishop's Oath with & caetera: we are able to make your falsehood and slanders in this appear to the world; that in this County of Gloucester it was generally opposed, and refused: how base then are these accusations?  
Again, whom of us have you known to have lain at the Alehouse three days in a week?— blush for shame.— Did you know what you did, when you were led by the nose, to set your hands to such an heap of lies together, which are all from the father of lies; and any one of which we challenge you and all the world, to make good against us, if you can. Does it become the Saints to do such things as these are? Me thinks, here be fit grounds for you, to be ashamed and confounded in yourselves.  
Paper. In the next place you tell us, that certainly, if you should see the downfall of our means, you should see the downfall of our Ministry, that being the grand prop thereof; And therefore rather than we will trust God for our maintenance, we will take, nay force the legal maintenance of Tithes from the people, etc.  
Ans. I answer. First, we know that the downfall of our Ministry is that which you look, and long, and gape after; that so you may run on without control, in your villainies. But (me thinks) (if you were not wilfully ignorant) you might know, that Tithes are not the grand prop of our Ministry. 'Tis a promise of Christ, that is the prop of it; And that is such a prop, that the gates of hell shall never prevail against it: he hath promised to be with our Ministry (and us in our Ministry) to the end of the world; And therefore you are not like to see the downfall of it so soon as you think for: except you have a revelation (as one of your grand Prophets lately had) that the end of the world will be very soon; your hope in this (therefore) is but as the hope of the wicked which shall perish, and be as a spider's web.  
If the Lord strip us of that which you call legal maintenance, if he bring us to a morsel of bread, yea down to sackcloth and ashes, yet I doubt not, but you shall find, that we shall trust God so fare for our maintenance, that while we live we shall preach the Gospel: And while we do preach the Gospel, we doubt not but we shall live by the Gospel: and if our maintenance be in that way which you call legal, we shall not desire to keep it, if we be not able to justify it to honester men, yea better wits than yours; to be lawful, yea under the Gospel. And that in the next place I shall undertake to show you, by removing all those silly and ridiculous objections which you (in your Paper) have laid in against it.  
Paper. First, you say, 'twas a legal maintenance. 2ly, that 'twas only given to the Priests under the Law for their service. 3ly, that 'twas given to them as one of the ten Tribes, which they took only of their brethren, and that not by compulsion; but (you say) there is no equality that our Priests should have it. First, because they are not the hundredth part of the people: 2ly, because they have inheritance among their brethren. 3ly, (you say) the Priests of the Law had but the 10 th'. of the increase; ours of men's labours. 4ly, the Priests of the Law were not so covetous as ours be. 5ly, (you say) Christ having put an end to the Priesthood, hath also changed the Law which (you say) is Tithes: here you urge, Hebr. 7. 12. Hence you do farther infer, that to take Tithes under the Gospel, is abominable heresy: and a denying of Christ come in the flesh. 6ly, (you say) you may see God blasting them in our posterity, for they generally come to nothing, but are miserable Lastly, that in this we are Jewish, and may be called Jews.  
Ans. For Answer. First, whereas you say 'tis legal maintenance; this is just as you call repentance, humility, obedience, and all duties legal graces and duties. We need not value such a brand set upon the office, or Ministry, or maintenance of the ministry of the Gospel, when the very graces of the Gospel, suffer by you and your companions under the same reproach:— But to answer you.— 'Tis legal maintenance, (say you) how legal? (I believe your meaning in this, is, that which you speak more plainly in the 2d) as it was paid only to Priests under the Law, therefore legal: if this be your meaning (as it can be no other) here I shall presently show you your gross ignorance: Were Tithes paid only to Priests under the Law? how false is this? you might have seen in Hebr. 7. quoted by you, that Abraham paid Tithes to Melchisede●h, and Levi himself in Abraham's loins. Now the Apostle shows you that the priesthood of Melchisedech was not that of Levi; for this is taken away (saith he) but the order of Melchisedeches Priesthood abides for ever.  
Here than you see, that Tithes were paid to some other Priests then only to the Priests under the Law. Farther— when you read that Abraham and Jacob paid Tithes; I desire to know from you, by what law they paid Tithes: whether was it by the Law of Nature, or by the levitical Law, or by an Evangelicall Law? one of the three must be, 'tis plain as the Sun, that it could not be by a levitical Law, and by virtue of that; for that was not then enacted, and by that Law Levi was to receive and not to pay Tithes; yet Levi himself in Abraham paid Tithes to Melchisedech. Again, if they paid by the Law of Nature, that Law binds all men still, as well now as then. And lastly, if they paid by an Evangelicall Law, that binds also all Christians to pay their Tithes towards the maintenance of Melchisedeches priesthood which endures for ever. Pray let me see your Answer to this.  
Paper. In the next place you say, Tithes were given to the Priests under the Law, as they were one of the ten Tribes; which they took only of their brethren, and that not by compulsion; but there's no equality that our Priests should have it: first, because they are not the hundredth part of the people: 2ly, they have inheritance among the brethren. Again, they had but the tenth of the increase: ours of men's labours.  
Ans. In Answer to this, I must tell you here again your ignorance hath made you very bold and impudent, in speaking that which I shall show to you, and to all the world to be very false— And it must be under these heads. You put me here upon the consideration of these two things: first the proportion of the persons of the Priests under the Law▪ and 2ly, the proportion of their maintenance, and to compare it with ours now.  
If you will look upon these two things in Scripture; you shall find how falsely and absurdly you do argue in your Paper. I will show you, first for their persons, that it will not be hard to prove, that the Tribe of Levi under the Law, were not the fourtieth part of the people. 2ly, for their maintenance, they had three times as much as any one Tribe.—  
First for their persons; look upon the numbering of them, and compare, 
See Dr. Reynolds Exp: Psal. 110. pag 477, 478, etc.  Numb. 1. 46. with Numb. 3. 39 and you shall find, that the other Tribes were numbered from 20 years old and upward, to all that were able to bear Arms, which was to the age of fifty years (as Josephus reports) (for at that age they were supposed to be unserviceable for war) and yet being thus numbered, but from 20 to 50 years, their number amounted to six hundred and three thousand, five hundred and fifty men able to go to war. On the other side, the Levites were numbered from one month old and upward, and yet the whole number amounted but to two and twenty thousand. Now conjecture the number of those in the other Tribes, who were under 20 years of age, and who were above fifty years to be but half as many as the rest, (as it cannot be supposed that they were less) yet the whole number of the Tribes reckoned from their infancy upward, will amount at least to nine hundred two thousand men, of which number, the number of the Levites, is just the one and fourtieth part. If you say that the Tribe of Levi increased to a mighty number afterwards, as may be found, 1 Chron. 23. 3. I say that the whole people increased accordingly; for the Tribe of Judah which was before but seventy four thousand, was then five hundred thousand, and in Jehosaphats time eleven hundred thousand: See 2 Sam. 24. 9 and 2 Chron. 17. latter end:— here then ye see, how ye are mistaken in the proportion of the persons of the Levites. They were so fare from being a tenth part, that they were not so much as the fourtieth part of the people. And in the next place look into the proportion of their maintenance, and you shall see yourselves more mistaken there, one would think that the fourtieth part of the people, could require but the fourtieth part of the maintenance in proportion.  
Paper. You say, they had no inheritance amongst their brethren, and that they had but the tenth of the increase only.  
Ans. How durst you thus belie the Scriptures? do you do it ignorantly, or wilfully? First you shall find that they had the tenth of all the increase of seed, and fruit, and great and small cattles. See Levit. 27. 30. and 32. ver. 2ly, though they were not the fourtieth part of the people, they had 48 Cities with suburbs for cattles, and for gardens. See Numb. 35. the 7 first verses; which Cities were next to the best, and in many Tribes the best of all: in Judah, Hebron; in Benjamin, Gibeon; both royal Cities: so that those Cities with about a mile suburb to every one of them, can come to little less than the wealth of one Tribe alone in that little Country, which from Dan to Beersheba, was but about 160 miles long.  
3ly, They had all the first-fruits both of clean and unclean beasts; see Numb. 18. 13. of the fruits of the earth, and of the fleece of the sheep: Deut. 18. 4. Nehem. 10. 35. of men to be redeemed, Numb. 18. 15, 16.  
4ly, The meat-offerings, the siu-offerings, the trespass-offerings, the heave-offerings, and the wave-offerings were all theirs. Numb. 18. 9, 10, 11.  
5ly, They had all vows and voluntary oblations, and consecrations, Numb. 18. 8, 9  
6ly, (excepting the Holocaust) they had either the shoulder, or the breast, or the skin, or something of every sacrifice which was offered: Numb. 18. 18. Deut. 18. 3. Levit. 7. 30, 31.  
7ly, The males were to appear three times a year before the Lord, and they were not to come empty handed: Exod. 23. 15: 17.— last, unto them did belong many recompenses of injuries, which was the restitution of the principal, and a fift part. Num. 5. 7. 8. Now put the Tithes, the Cities, and these other constant revenues together, and you shall find that the Priests and the Levites, who were but about a quarter as many as one Tribe, had yet about three times revenues of any one Tribe.  
And thus you may see how falsely, how blindly, and groundlessly you argue, from comparing the revenues and the numbers of the Priests under the Law, with the Ministers of the Gospel and their Tithes. And whereas you say, they took it not by compulsion, how simple and silly is this? where did the people deny it? or where did they refuse the payment of it? was it not a command of God? Doubtless had there been denial, there had been compulsion, in this as in other Laws.  
Paper. Your next objection against us, why we should not receive Tithes, is because we are covetous; we bring into our storehouses, but we do not give to the poor.  
Ans. I only ask you here again how ye dare? how ye are not afraid to judge others thus: how came you to have that searching eye to look into men's hearts, and to see how covetous they are? Certainly (though ye pretend to believe what's written, in the Law, and the Prophets) your practice shows that you make little conscience of making that your rule to walk by; or else you have learned the trick of many now a days, to slip the collar, and to lay by so much of the Word, as doth in any way tend to the bridling or restraining of you in any of your unruly lusts.  
Paper. In the next place you charge us with abusing that place of Scripture, Mala. 3. 10. which (you say) was lawful then, but not now; and you prove it thus: Christ having put an end to the Priesthood, hath also changed the Law: Hebr. 7. 12. which Law (you say) was Tithes. And hence you conclude, that to take Tithes under the Gospel (there being not the least syllable for it) is abominable heresy, and a denying of Christ come in the flesh, etc.  
Ans. I answer. First, for your charging us with abuse of Scripture, I may say to you as Christ to the Pharisees judging others, Matth. 7. 3. Why beholdest thou the moat in thy brother's eye, and considerest not the beam that is in thine own eye? Thou hypocrite, first cast out the beam out of thy own eye:— what a beam there is in the eye of your judgement, plainly appears to the world, in the very next line to this, in which you charge us with abusing Scripture: And that is in your text cited, Hebr. 7. 12. where the Apostle, saying, that the priesthood of Aaron and Levi being changed, there is of necessity a change of the Law; you very boldly and impudently say, that by the word Law there, the Apostle means Tithes; And hence you conclude, that the right of Tithes is changed;— abominable ignorance and abuse of Scripture: If this be not that wresting of the Scripture which St. Peter speaks of, let the understanding judge. Me thinks it would be incredible (if I had it not under your hands) that men who pretend so much to the spirit as you do, and are led by such spiritual men, as you are, should be thus blind.  
I'll take a little pains here too, to show you the Apostles meaning, and your own gross mistakes.  
The scope of the Apostle in several Chapters here, is only to draw off the Hebrews from the sacrifices of the Law, and from seeking perfection in them; and to bring them to Christ crucified (and offered up now a sacrifice for the sins of those that believe in him) and to the seeking of perfection, justification, sanctification, and life in him: To this purpose, the Apostle sets forth to them the excellency of Christ's priesthood and sacrifice, above the priesthood and sacrifices of Aaron and Levi. In this Chapter he sets forth the honour and excellency of Christ's priesthood, above that of Aaron and Levi under the Law, by showing, the excellency of Melchisedeches priesthood above that of Aaron and Levi (he having avouched and declared before, that Christ was constituted and made a Priest for ever after the order of Melchisedech) first here he shows that Christ is a Priest after the order of Melchisedec (as from a testimony of David in Chap. 5.) from that absolute agreement betwixt Melchisedech and Christ, the parts whereof are these. 1. As Melchisedech was King and Priest of the most high God, so Christ. 2ly, as Melchisedech was King of righteousness, and Prince of peace, so was Christ. 3ly, As Melchisedech his parents, kindred, beginning and ending of life are not recorded, so Christ as man without father, as God without mother, kindred, beginning, or ending of life, therefore Christ is truly a Priest after the order of Melchisedech.— Secondly (having showed that Christ is a Priest after the order of Melchisedec) he comes to show that Melchisedecs' priesthood is more excellent than that of Levi (and then 'twill follow, that he who is a Priest after his order (as Christ is) is greater than Levi.) This the Apostle proves, because he was greater than Abraham; in whose Joins Levi was: he proves him to be greater than Abraham, in that Abraham paid Tithes to him, and in that Melchisedech blessed Abraham, and without all contradiction the less is blessed of the greater. (saith he) The Apostle having thus proved the person and priesthood of Christ to be before and above that of Levi and Aaron; in the 11. verse he shows, that the priesthood of Levi was but imperfect in respect of Christ's priesthood, and therefore must justly now cease, and be abrogated, when the priesthood of Christ is come. According to that of the Apostle (in another case) 1 Cor. 13. 10. When that which is perfect is come, that which is imperfect is done away: Now to prove that the priesthood of Levi is imperfect, he shows it, because perfection, (viz: justification, sanctification, and life eternal) could not be obtained by the levitical Priesthood, viz: by their offering sacrifices of bulls, and goats, and rams, and lambs, etc. for under their Priesthood the people received that Law.) And he goes on to show that this perfection was not to be found in that service; for if it could have been found there, there had been no farther need that another Priest should have risen after the order of Melchisedech, which was a more excellent order then th●t of Levi. But seeing another priesthood more excellent than that of Levi or Aaron, (viz: that of Christ) is risen; in which there is perfection, viz: justification, sanctification, and eternal life to be found; (in the 12. verse) he shows them that the Priesthood is changed, and therefore that Law which they were tied to under Aaron and Levi (viz: of offering sacrifices of bulls and goats, etc.) is of necessity changed, and therefore must cease to them: This Law (he saith) is changed, because the Priesthood is changed under which this Law was executed; and now another high Priest is risen, (viz: Christ) who hath offered a sacrifice once for ever.— So that by the Law here, the Apostle plainly means those services which (pursuing the same argument) he calls (in the next Chapter) the old Covenant, and a temporal Covenant, which was established and ratified upon the legal priesthood. And in this 12. verse of this 7th Chapter, he shows the mutual relation betwixt the levitical priesthood and the old Covenant, that the Priesthood ceasing, when the priesthood of Christ did rise, the Law also, that old Covenant, must of necessity cease, being established and ratified upon the levitical Priesthood.  
'tis as much as if Paul had said, Your Priesthood being imperfect, and abrogated by Christ, your law (by which you were bound by those Priests to offer sacrifices for sin) doth now cease too, Christ having once for all offered himself a sacrifice for the sins of his people.  
Now whether the words of the Apostle here, can by any (but such as yourselves) be wrested to have any reference at all to Tithes, I leave all the world to judge. And I tell you, in your bold expounding the word [Law] here to be understood of Tithes, you have arrogated to yourselves, more new and strange light, then ever any man yet did, that undertook to expound this place of Scripture, since the Apostle did write it.— Oh glorious revelation.  
Paper. In the next place, you say, there is not the least syllable for it in the Gospel, and the Apostles never owned it.  
Ans. Pray show me where is the least syllable against it in the Gospel: or where did ever Christ or his Apostles disown it? if your texts be no other against it then what you urge, Hebr. 7. 12. (though it may pass amongst your selve●, and your silly women, who understand not Scripture) yet you will be laughed and hised at, for your simplicity, by those who have any knowledge.— Show me, I say, where the Law for paying Tithes is abrogated in the new Testament: whether it be not rather confirmed (at least in the equity of it) for Christ speaking of tithing mint and cummin, saith. These things ye ought to do, and not to leave the other undone. Luk. 11 42. You'll say, perhaps, that the priesthood of the Law being ended, Tithes also, which was their due are ended in them This I know is your argument you trust to.— But for Answer, I have showed you already, that the paying of Tithes did not belong only to the levitical Priesthood; they were paid long before that Priesthood was constituted.  
Again, in that Melchisedech received Tithes from Abraham (which the Apostle in Hebr. 7. takes special notice of four or five times) ye may observe (Melchisedech being a type of Christ) that Christ is a receiver 
Dr. Reyn: Exp: Ps●l. 110.  of homage and tribute from his people. And farther, there was never any type of Christ, as a Priest, but he received Tithes as those in the Law did: And these they received, not in the right of any thing in themselves; but merely in the virtue of their typical office; so that originally they did manifestly pertain to that principal Priest whom these represented, whose personal Priesthood is standing for ever, unalterable and eternal; and therefore the rights, thereunto belonging are such too.  
Obj. If it be objected by you, why then did not Christ in his life time receive Tithes.  
I answer. First, because though he were the substance, yet the standing typical Priesthood was not abolished, till after his ministry on earth was finished; for his Priesthood was not consummate till his sitting at the right hand of God.  
Secondly, he did not himself take Tithes, because he took upon himself a voluntary poverty, for special reasons, belonging to the state of his humiliation, and to the dispensation of man's redemption. See what Paul saith, 2 Cor. 8, 9  
Ob. You may (perchance) object farther, and say, now Christ's priesthood is consummate, and he himself is in heaven, whither no Tithes can be sent; therefore none are due, because he hath no typical Priests on earth to represent him.  
Ans. I answer. Though Christ be in heaven in his body, yet he is on earth in his ministry; and in the dispensation of the virtue of his sacrifice, and the Ministers of the Gospel are in his stead: 2 Cor. 5. 20. and aught to be received as Christ himself: Galat. 4. 14. So that men are not by this excused from rendering Christ's deuce unto him; first, because, there is in respect of him (whose sacrifice we commemorate, and show forth to the people) due, a testification of homage to him. 2ly, because in respect of us there is due a reward of our labour;— for the labourer is worthy of his hire.  
Now to lay all these together in one view.— In as much as all the types of Christ (as Priests) have received Tithes as due; and in as much as that right was not grounded upon any thing in or from themselves, but upon their typical office, and so did originally pertain to the principal Priest whom they typified; And in as much as his person and office is eternal, and therefore such are all the Annexa and deuce thereof; and in as much as he hath no where dispensed with, denied, or refused, or revoked this right, which from him (as the principal) all his types ever enjoyed. And lastly, in as much as he hath left to the Ministers of his Word the dispensation of his sacrifice, and made them his Ambassadors, and in his stead to the Church to set forth him crucified in his ordinances. For my part I desire to be resolved from you, (or by any other of your sect, if there be any wiser than other amongst you) why unto them (in the name and right of their Master) those rights should not be due which were manifestly in his types, and of which he himself hath no where in his Word declared any revocation.  
Paper. In the next place you say, That receiving of Tithes is an abominable heresy, and a denying of Christ come in the flesh.  
Ans. Oh abominable ignorance! I see you had need to be told what heresy is, (and I cannot yet but commend your desire of being informed) to this point what hath been already spoken may satisfy reasonable men: And because this is yet but (dictum) spoken by those, who have spoken but little truth in this Paper, I must defer the giving any farther answer to it, till I receive some more of your new light, whereby you will prove, that the receiving of Tithes, denies Christ to be come in the flesh, when I see how you go about to prove it; I doubt not but I shall show your folly in that as in the rest of your stuff; therefore no more at present.  
Paper. Your next objection against Tithes is this: (you say) if we were not wilfully blind, we might see God blasting them: for 'tis remarkable, that scarce any of our posterity come to any thing, but are generally miserable.  
Ans. To this I answer. First, if you were acquainted with the Word of God, or any of his deal with his people (as you pretend, and indeed it appears to be but a pretence) you might know that prosperity in this life, and increase in riches, is not always a token of the favour of God. Read Psal. 17. 14. and there ye shall see who they are, whose portions are in this life, Whose bellies are filled, and who leave the rest of their substance to their babes. For our parts, we are not envious at the foolish, when we see the prosperity of the wicked. Psal. 73. 3.  
Again, 2ly, that our posterity are generally miserable, is no better than a bold lie.  
3ly, If it were truth; yet the simplicity of your argument appears to the world; I will make it appear to yourselves: you argue thus, because men that receive Tithes do not grow rich, nor thrive in their posterity, therefore 'tis not lawful to receive Tithes: You shall see the absurdity of your conclusion, in turning it upon yourselves, thus. Some men have been Mercers, and have broke in their Trade; some have been 
* Note that their new Pastor hath passed through all these Trades, & Callings, and thrived in none.  Stationers, Soldiers, Dairy-men, Schoolmasters, etc. and have been blasted in all these, have not thrived in all or any of these, but in all have proved miserable; therefore 'tis not lawful for any man to be a Mercer, a Stationer, a Soldier, a Dairy-man, a Schoolmaster, etc. Do you see now what senseless absurd arguing this is?  
Paper. In the next place (you say) we call ourselves the Tribe of Levi, that we may have Tithes. — Ans. This is another of your lies.  
Again, in this we are Jewish. — Ans. I have already manifested your simplicity and ignorance in this; therefore 'tis worth no more words here: I pass it over.  
Paper. Again you say, you plainly see upon what our Ministry stands; take away our honour and our means, and our gifts are taken away.  
Ans. I have told you before whereupon our Ministry stands; and though you speak so plainly, yet you have not (as yet) made it appear that our Ministry stands upon our honour and our means; but I doubt not but I shall make it appear to you, that both honour and means belong to our Ministry. In the mean time, let me know of you, when, or where did you ever know any man's gifts taken away with his means? either make it appear, or else sit down, and acknowledge yourselves to be men whose tongues are full of lying, slanders and reproaches. Doth this savour of the Spirit, ye pretend to be in you?  
Paper. Next you tell us, that we cannot live by Tentmaking and preaching the Gospel, by fishing and catching of men; how then should we have time to tumble over the Fathers? But Paul wanted for back and belly, yet was not wanting in preaching the Gospel.  
Ans. I answer: (though we cannot) yet some in these late days have learned so to fish, and to catch men, that they can live by it, when (the world knows) they could never live, by continuing in that honest calling, unto which God had called them; they learn to forget that of Paul, 1 Cor. 7. 20. where he commands, Let every man abide in the same calling wherein he was called.  
Again, for our tumbling over the Fathers; you that speak so scornfully of those worthy men, (whose pions labours and memories are precious with all godly and understanding men) you, I say, might very well employ your time in going to schoo! to them a while (if you were able to understand them) by whom you might be convinced of the wickedness of those ways you are now seduced to walk in; and that ye might be taught how to understand the Word, which now you so shamefully abuse: and that you might be directed by them to walk in that truth which you are now so ignorant of.  
Paper. The next nail you drive at in a great deal of your stuff together, is to tell us how we ought to preach the Gospel, and to labour with our own hands, as Peter by fishing, and Paul by Tentmaking.  
Ans. I answer. I doubt not, but that Paul whom you have instanced in for preaching the Gospel, and working with his own hands, will discover to you, your malice and your folly, and your syllinesse in objecting this to us: Paul himself will teach you (if you do not look upon this part of his doctrine as Apocrypha) first, that liberal maintenance is due to us from the people for our preaching the Gospel: and 2ly, that this is due not out of mercy (as if our maintenance ought to depend on the voluntary contributions of our Parishioners) but out of justice for our works sake, as we labour in the Word and doctrine.— And farther, that they who do labour in the Word and doctrine, have power to abstain from labouring with their own hands, it is not required of them that they should live by fishing or Tentmaking, but 'tis allowed them that they should live by the Gospel.— For the proof of these things, see first, Gal. 6. 6. Let him that is taught in the Word, communicate to him that teacheth, in all his goods. (so the word is in the original) 1 Tim. 5. 17, 18. The Elders that labour in the Word and doctrine are worthy of double honour. For the Scripture saith, Thoushalt not muzzle the mouth of the ex that treadeth out the corn, for the labourer is worthy of his reward. But if you will look into 1 Cor. 9 3. and so forward in the Chapter, ye shall there see Paul stating and debating the question at large, Who goes to warfare at any time at his own charges? who plants a vineyard, and eats not of the fruit thereof? or who feeds a flock, and eats not of the milk of the flock? Say I these things as a man? that is, Am I partial? do I speak merely out of affection, and humane favour to my own cause or calling? or saith not the Law the same also? For it is written in the Law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn: doth God take care for oxen? Or saith he it altogether for our sakes? that is, Doth God provide Laws for the rewarding and encouraging the labour of bruit beasts; and doth he leave the maintenance and honour of his own immediate officers to the arbitrary and pinching allowances of covetous and cruel men? For our sakes (no doubt) i● this written: that he that plougheth, should plough in hope: and he that thresheth in hope, should be partaker of his hope. That is, that the encouragement of the Ministers in their service might depend upon such a hope as is grounded upon God's Law and provision; And that they might not be left to the will and allowances of those men against whose sins they were sent. And this the Apostle proves farther, by an argument drawn from a most unanswerable, equity. — If we have sown unto you spiritual things, is it a great thing, if we shall reap your carnal things? Again, Do ye not know, that they which minister about holy things, live of the things of the Temple? and they which wait at the Altar, are partakers of the Altar? (to show that they receive their maintenance from the hand of God himself, whose only the things of the Altar are) Even so hath the Lord ordained, that they which preach the Gospel, should live of the Gospel. He saith not, that God permitteth or alloweth, but God ordaineth and commandeth it. And pray tell me, what is it to live? first, they must live as men; t●ey must have enough for necessity. 2ly, they must live as believers; He that provideth not for his own, is worse than an Infidel: 1 Tim. 5. 8. They must therefore have of the Gospel, sufficient to lay up for those whom the l●w of common humanity (much more of faith) commands them to provide for. 3ly, they must live as Ministers, they must have wherewith to maintain the duties of their calling, a good example of piety, charity, and hospitality. 1 Tim 3. 2. & 4 Changed 12. v. From this you may observe, that those who labour in the Word and Doctrine, and are Ambassadors for Christ, and stand in his stead, to reveal his mysteries, and dispense the treasures of his blood in the Church, aught to have, (by way of homage to Christ, and by way of recompense and retribution to themselves) a liberal maintenance, and fitting the honour and dignity of that person whom they represent, and of that service wherein they minister. The Apostle saith, they are worthy of double honour; honour of reverence, and honour of maintenance.  
Again, farther yet: to show you that this maintenance ought not to depend upon the voluntary contribution of the people, as an act of Mercy, and not of Justice. The same Paul tells the same Corinthians in the same Chapter, that he and Barnabas did not work with their hands, because they had not power to demand and receive maintenance from them for their preaching the Gospel to them: Am I not an Apostle? (saith he) what then? Have we not power to eat and to drink? Have we not power to lead about a wise, a sister, as well as the other Apostles, and as the brethren of the Lord, and Cephas? Or I only and Barnabas? Have not we power to forbear working? The Apostle plainly intimates in these 4, 5, and 6 verses, that all the other Apostles did receive maintenance from the people for themselves and their wives, and that they had power so to do, as they were Apostles. And pray tell me, whom do you find of the Apostles (besides Paul and Barnabas) who (after they did preach the Gospel) did ever work with their hands (for their living) in their former Trades and Callings? but had maintenance by the preaching of the Gospel, and had power to receive it. And Paul himself tells them there (as you have seen) that he and Barnabas, did not work for this, that they had no power to receive maintenance by the Gospel as well as the other Apostles, and power to leave working with their hands, but they did it for other ends.  
Hence now (as you say, if you be not quite blind) ye may see, that liberal maintenance is due to the Ministers of the Gospel, as Ministers for their works sake; That they have power to take this from the people, and power to leave working with their own hands for their maintenance.— Let me hear what you have to say to these things.  
Again, see 1 Tim. 4. 15. Meditate on these things, give thyself wholly to them; that thy profiting may be known to all. Answer me; what doth Paul mean, by bidding Timothy to give himself wholly to these things? had it not sounded like a contradiction if it had run thus; Labour with thy own hands at some trade for thy living, and give thyself wholly to reading, exhortation, doctrine, meditation? do you see your simplicity and ignorance now in this malicious objection against us?  
Farther yet. I hope by this reasonable men may be convinced, that it is a divine right that Ministers should have a maintenance, and that for their preaching the Gospel: And for the proportion, distribution, the manner of the people's paying, and their receiving that maintenance, their use and enjoyment of it, if you look upon it, and we acknowledge it to be of a civil right; Then if by the Laws of the Kingdom, the proportion of Tithes be allowed us, and we by the same Laws hold and possess them (there being nothing in the whole written Word to forbid such a way, and such a proportion) it appears to rational men, that we have as lawful a Freehold in our Tithes, as any man, hath to his Lands, and can enjoy and possess them, without being guilty of abominable heresy; and without a denying of Christ to be come in the flesh.  
Again, as for our receiving, so for your paying Tithes; know this, that it being the Apostles doctrine, that Ministers of the Gospel should live by the Gospel; And the Ministers of this Kingdom being allowed and authorized, by the just Laws and lawful Magistrates of this Kingdom to receive Tithes of their people; and every man being compelled under the penalty of the Law of this Kingdom, to the payment of them (there being nothing, no not a word) in the Word of God to forbid such a law, I say, Tithes becoming this way due to us by the Law of the Land, and the Apostle commanding all Christians (Rom. 13. 7.) to render to all their deuce; whosoever shall go about to defraud, or to deny their Minister this his due, he is in this most impious, and sacrilegious.  
Will you be ashamed now of your ignorance? and be a little more wary for the time to come, how you give liberty to your unbridled tongues, and distempered passions to censure, misreport, or slander, or scandalise the persons, parts, callings, maintenance of such men against whom Timothy was not to receive an accusution without two or three witnesses: 1 Tim. 5. 19— and to take notice of the ill consequences of the same; you do not only contract the guilt of sin to yourselves; but you expose yourselves in your madness, ignorance, malice and folly, to be the object of sorrow and grief to those that know you, and pity your poor souls; and the object of laughter to all others, that have any knowledge of the truth.  
In your next passage you express more of that bitterness that is in your spirits: (poor men) There be some Symons crept in amongst you, which (as he did in Act. 8.) do bewitch you, who seems to you to be some great one; and (as the people believed of him) so do many now give heed to many that be abroad, as if they were the great power of God; whereas (indeed) in the end they will prove to be but sorcerers. And as for all your wicked and false accusations, I shall only say to you (as Peter did to Simon) Repent of this your wickedness, and pray God, if perhaps the thoughts of your hearts may be forgiven you. For 'tis easy for a Christian to perceive, that these are the expressions of those who are in the very gall of bitterness, and bond of iniquity. Look upon some of them, and you yourselves shall be Judges.  
Paper. You say peremptorily that we strike at the very foundation of Truth, as he that is spiritual may easily discern, etc.  
Ans. I answer. First, I will not undertake to judge your spirits; but this I must tell you, that (how spiritual soever you pretend to be) that spirit that charges us with striking at the very foundation of Truth, is a spirit of envy, hatred, malice, reviling, evil speaking, lying and slandering; and what spirit this is, I leave it to yourselves to judge.  
2ly, Methinks you should not so cruelly have condemned us for this, but you should have told us what truth we did ever strike at; you have quickly forgotten your own rule, but now given to us, concerning heresy and heretics: you told us that the Gospel way, was first to prove men such, and then to reprove; but it seems you walk not in the same Gospel way. Remember here that of Paul, Rom. 2. 1, 3. Thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself, for thou that judgest dost the same things. And thinkest thou this, that judgest another, and dost the same things, that thou shalt escape the judgement of God? you should first prove us such, and then condemn us. 'Tis your own counsel, and therefore (I hope) will not be rejected by you. I desire that this may be proved against us, else surely 'twill condemn you.  
3ly. I doubt not, but in the end, and upon the trial it shall be made appear that in those very things (wherein you rashly condemn us, for striking at the foundation of truth) the Lord himself (whose eyes are upon the truth) and all that are acquainted with any of the truths of God, will acquit and justify us, as contending only for the truth that was once delivered to the Saints, and striving for the faith of the Gospel, which is now invaded and miserably wounded by those spirits that are already, whom (as the Apostle foretell) the way of truth is evil spoken of.  
Paper. In the next place, you charge us with deceiving the hearts of the simple, and endeavouring to deceive the very elect, that we make truth look every way (like Janus faces) that you have need of the wisdom of God to discover us, and the depths of Satan's deceits and wiles, that the Lord, who hath begun to uncover, unvayl, unmask, unclothe, etc. will do it fully, and will tread Satan under foot.  
Ans. I answer, in that we are charged as deceivers. I tell you here again we can (we bless God) speak it before God, that we are not as many, that deal deceitful with the word of God, but as of sincerity, as of God, in the sight of God speak we in Christ, and as Paul said, 2 Cor. 6. We shall endeavour (under all your reproaches) to approve ourselves as the Ministers of God in much patience, by honour and dishonour, by evil report and good report, as deceivers and yet true.  
2ly. We cannot but smile at your comparison: Can you Tho. Clutterbuck, or you Tho. Sheppard, or the Ironmonger, or Shoemaker, or Boddice-maker, or any of you tell what Janus faces mean?— Poor men (though you seem to scorn the precious fountains as you call them) yet it seems you do sometimes so fare forget yourselves, as to make use of heathen histories.  
3ly, The Lord give you his wisdom, (if it be his will) that you may be once able to discern the depths of Satan's deceits and wiles: And let the Lord go on (in much mercy to your souls) to pluck off Satan's mask and vizard, to unclothe, unveil and uncover to you, the hidden things of darkness, which are at present so embraced by you as new light: 'Tis the desire of our souls (the Lord knows) to have Satan discovered and trodden under foot.  
Paper. In the next place you say, though you have been as Balaams' Ass to carry the false Prophets and to call them Divines, yet God having now opened your eyes, you dare not go forward in that practice.  
Ans. I answer, if ever in your lives, you carried the burden of Balaams' Ass, you do now: we have given you some descriptions already out of these two Apostles Peter and Judas, wherein as in a glass (I told you) you might see the faces of those whom ye follow. And both those Apostles do likewise add this of them: they have forsaken the right way, and are gone astray following the way of Balaam the son of Bosor who loved the ways of unrighteousness, 2 Pet. 2. 15. Again, Woe unto them, for they have gone in the way of Cain, and run greedily after the error of Balaam for reward, Epistle of Judas ver. 11. And if your eyes were were but so fare opened, (if you were not more blind than Balaams' Ass was) ye might see the Angel with his drawn Sword in his hand ready to destroy you for your running on thus to curse the people of God.  
Paper. Next, you say, that we run you through with the Sword of reproach, and had we the Sword of the Magistrate in our hands we would have slain you, because you would not obey us rather then God.  
Ans. All that I say to this, is, as formerly I have spoken to some of the like stuff, the Lord rebuke thee, thou false tongue, the righteous God judge betwixt you and us in these things, which of us, or in what have any of us, at any time desired you to obey any of us rather than God? Set us know, or else recant and repent: however this is our comfort, that the Lord will clear this one day.  
Paper. In your next part you cry out of the monstrous desperate heretics of these times, that condemn your gentle, meek, courteous carriage, your civility, and your moderate brotherly walking for symptoms of heresy.  
Ans. I believe this comes, from a mark of a false Prophet, which was lately given you amongst other notes, by which you were directed to know them, this was given to you as one, viz a counterfeit humility, and this is no other mark then what Saint Paul himself gives of false Prophets, Colos. 2. 18, 23. therefore sure this is no such abominable monstrous and desperate heresy, as you call it. And for your parts whether your meekness, gentleness, courteousness, civility, moderation, walking as brethren (which you pretend so much to) be in you in truth, or whether it be counterfeit, I leave it to God (who sees the inside) to judge, and to the world, to whose eyes this Paper of yours may come; ye have here indeed given us a Taste of your meekness, of your civility, gentleness, moderation, and of the Saintlike, Lamblike spirit that is in you.  
Paper. In your next place, you tell us, that we own in words Christ to be our Lord and Master, and call ourselves his Ministers, if you are so, then (say you) we hope you are able to produce his commission for what you do. And if Christ be your only Lord and Lawgiver how comes it to pass, that you wind and turn at every command of men?  
Ans. I answer, we do own Christ to be our Lord and Master, and Christ hath, and we doubt not but he ever will own us to be his Ministers; so long as we are able to produce his commission for what we do. That we have his commission for our office and ministry, that I have showed you before.  
Paper. But (say you) if Christ be your only Lord and Lawgiver, how comes it to pass that you turn and wind at every command of men?  
Ans. I answer, we acknowledge Christ to be our only Lord and Lawgiver. But we desire (for the information of your ignorance) to let you know, that Christ gives Laws either immediately, or mediately. The immediate laws of Christ are those which are set down in his written Word. But 2ly, he gives laws mediately, by those lawful Magistrates, who are God's ordinance amongst men. Now when the commands of lawful Magistrates (whom you call men, and God calls Gods) are such as are no way contrary to, or disagreeing from, but agreeable to the written word of Christ, (in a word) when their commands are only in things lawful, honest, just, and good; our obeying them (which you call winding and turning) is no less than an obeying of Christ our Lord and Lawgiver, who by his Apostles hath commanded us, to be subject to the higher powers, for the powers that be, are ordained of God, and hath told us likewise that whosoever resisteth, resists the ordinance of God, and they shall receive to themselves damnation, for he is the Minister of God to thee for thy good. Wherefore we must needs be subject not only for wrath but for conscience sake, Rom. 13. 1, 2, 3, 4. etc.— And again, submit yourselves to every ordinance of man for the Lords sake, whether it be unto the King as supreme, or unto Governors, as unto those that are sent by him, 1 Pet. 2. 13, 14.— Now on the other side, I desire you to make it good to me (if you can) where any of us have turned and wound at any other commands of men, than such as have been the lawful commands of lawful Magistrates, whom (I say) we are commanded to obey, for the Lords sake, and for conscience sake.  
Paper. In the next place. If Christ be your Lord (say you) where is his command that you should go seven years or more to the University to fit yourselves; and then, and not before to preach: and that unless you do, you must not preach.  
Ans. Oh ridiculous simplicity and syllinesse! may I not as well ask you Thomas the Clothier, Giles the Mercer, Roger the Shoemaker, Samuel the Boddice-maker, and William the Ironmonger, you profess that Christ is your Lord and Master; where's his command that you should serve seven years under a Master at your Trade, and that then you should set up your trade for yourselves, and not before? I will answer your quaere in such a comparison. Thus,— you know that it is God's will that every man have some or other lawful Calling to abide in, and to labour. See 1 Cor. 7. 20. 22. 24. Now the Commonwealth in which you live, hath in Christian policy, thought it good to Enact such a Law, that none shall have leave, to set up any Trade in the Commonwealth, till they have served such a time in the Trade; And this is grounded upon several reasons. As first to avoid confusion in the Commonwealth: 2ly, that men might be thereby enabled and fitted for their callings; lest entering upon them without knowledge, they (first) abuse and undo their selves for want of skill: and 2ly, that the Commonwealth be not abused, by their venting and selling Wares not vendible, and useful, and the like. To clear this to you in an instance, if every man, that had a will to it, should freely set up the Trade of a Mercer, Shoemaker, Boddice-maker, Ironmonger, Clothier, etc. who had not served at the Trade, and had no knowledge in the Trade, you would presently judge, that here were like to be a fair Trade, the Commonwealth was like to be well served, and we should have strange commodities from them, poor Cloth, Shoes, Boddice, etc.— This by way of comparison.  
And from this to show you in like manner, that the office of preaching the Gospel of Christ, and administering of Sacraments, is a distinct office in the Church: It is the will and command of Christ that such as undertake, and enter into this office, should be qualified with abilities, parts, and gifts, fitting for so great a work, he must not be a novice, 1 Tim. 3. 6. he must be able to teach others: 2 Tim. 2. 2. he must be a workman, so able to divide the Word of God aright, as that he need not to be ashamed: 2 Tim. 2. 15. Where this ability is wanting, the Church of Christ is like to be as ill served, as the Commonwealth by simple and unskilful Tradesmen.— Now the Apostle tells us, that the Scriptures are sufficient to make the man of God perfect, and to furnish him throughly to all good works: (that is) to all the services of his profession, to those works of his calling he mentioned before, viz: doctrine, reproof, correction, and instruction: for these things the Scriptures are sufficient to furnish a man: But now for the sufficient understanding, and not perverting, and wresting of the Scriptures, learning is requisite and necessary. 2 Pet. 3. latter end.  
To clear this farther to you, you must know, that there be two great works which belong to this high calling: first Instruction of the scholar: 2ly, conviction of the adversaries. Now every understanding man can judge how many different parts of learning are requisite to the perfection 
See Dr. Reynolds Exp: Psal. 110. pa. 268.  of these two services. First, there must be knowledge in the tongues, for the better understanding of the holy Scriptures, by their original Idiom and emphasis; for in Translations there may be, and are some errors; for though the Scriptures be the infallible Word of God, yet the Translators are men, which are subject to error, and may mistake. 2ly, There is required the knowledge of the Arts to observe the connnexion, the argumentation, and method of them. 3ly, there is required knowledge of ancient customs, History, and Antiquity, of the Babylonians, Persians, Greeks, and Romans: without insight whereinto, the full meaning of many passages of holy Scripture cannot be clearly understood and apprehended. 4ly, there is required School-learning, for the discovering and repelling of the subtlety of the adversaries (and because Julian the Apostate saw that the Christians in his time made excellent use of this, in repelling and beating down his errors, he therefore interdicted them, the use of Schools of Learning; whose examples many Apostates from our Church follow in these days, who cry out against all humane Learning as the weapons of Gentiles, and not fit for Christians to use.)  
Lastly, there is required a knowledge of the Histories and Antiquities of the Church, that we may observe the succession of the Professors and doctrines thereof, the originals sprouting of Heresy therein, and the better to answer the reproaches of our insolent adversaries, who lay innovation to our charge.  
In a word, men cannot understand the Scripture in their original languages without the tongues, they cannot expound without Grammar, nor persuade without Rhetoric, nor divide without Logic, nor sound the depth of any controversy, without Philosophy and school divinity. Now seeing all this learning is requisite, for the understanding, expounding, dividing the word aright, and for instructiing, exhorting and persuading thereby, and for the convincing the gainsayers thereof. You must know, that there are but two ways (that ever we heard of) for the gaining of these requisites. The first is extraordinary, the immediate inspiration of the Holy Ghost, and the miraculous gifts of Tongues and Prophecy. And 2ly, The ordinary acquiring of these by the means which God hath vouchsafed viz. Schools of learning, and our applying ourselves to, and our endeavours in them.— The first of these ways, viz. the gaining of these abilities, by immediate inspiration and revolation, hath ceased in the Church of Christ these many hundred years, even ever since the time of the Apostles of Christ, who (being in themselves some of them (before their calling to their Apostleship) unlearned men) did receive their gifts and abilities this way: Acts 2. And many other Primitive Christians with them in those days: but those Irradiations, Revelations and Inspirations of the Spirit together with the fiery Tongues have ceased for many hundred years, and have not been seen in any Christian Church of late. Therefore there remains only that other ordinary way of gaining these abilities which I have mentioned, viz. in the lawful and diligent use of the means; by going to the University (as you call it) or to some Schools where learning is to be had, to fit ourselves.—  
Now then— seeing the office of the Ministry is a distinct office, seeing those that enter into it must be furnished with abilities, gifts, and parts enabling them to teach, and by the word to instruct, to correct, to exhort and to convince, seeing these parts and abilities, are not inspired miraculoully, but acquired in and by the use of means, seeing these means are the Schools of Learning; seeing through the use of these means (by God's blessing on our endeavours) we attain to these abilities and parts; And seeing the Spirit of God directs and enables us by these abilities and parts, to divide the word aright, to instruct, exhort, correct, and convince etc. I hope that the simplicity of your Quaere, and the the sufficiency of our commission in this, doth visibly appear to rational men.  
And before I leave this point, let me tell you, that we can never sufficiently admire nor detest, the sauciness of those bold Intruders in these days, who venture to become teachers of the ignorant before themselves have been Disciples of the Learned; who being rude and unlearned (I had almost said illiterate) mechanics without calling, and without knowledge, do so boldly and presumptuously leap from their manual Trades into this sacred and dreadful office, of which Paul himself could cry out, who is sufficient? And though some of them pretend to a calling to it, and to gifts and abilities; for their calling I would feign know who is the author of it: if they avouch God; I would require that they should prove th●● their calling from God by some evident sign: for whensoever it pleaseth God to change the ordinary course, and to call any man to any office extraordinary, he declares that his good will and pleasure by some evident sign. Now if the calling of our anabaptistical new teachers, be ordinary, let them demonstrate it by the Scripture, if extraordinary, let them prove it by sign and by miracles. And as for their gifts and abilities (in which they say they are spiritual men, and have all the gifts from the spirit: I shall tell you that (whatsoever their pretences be to the Spirit and Revelations and Infusions) yet seeing they cannot do as those Primitive Christians did; seeing they come as far short of those Christians in extraordinary gifts, as they do behind them in time; seeing they are so far from speaking with strange Tongues, that they cannot speak correctly 
See Dr. Featly Dipper dipped.  and coherently in their own mother-Tongue; seeing they are many times so wide from the sense of some Scriptures they venture to expound and apply, that their Expositions and Applications are oft without sense; seeing they utter old broken Notes taken from other men's Sermons, for new Revelations; seeing they furbish up ancient heresies that have lain long in the dark, for Christian Armour of light; seeing in their Interpretations they not only contradict Scripture, but themselves; seeing their prophesyings are but vain janglings; (though some of them have got a glib tongue, and thereby slide into the approbation of the vulgar sort) seeing in their contemplations they oft soar so high, as that they lose themselves; and vent blasphemies and gross errors, for visions and revelations of the Spirit. Seeing (I say) that (notwithstanding all their specious pretences) these be their fruits, as the very sad experience of these times, do too well manifest to the world; They shall give us leave to esteem them no Prophets, but Enthusiasts; no inspired men, but distracted; no Seers, but dreamers; no Expositors, but Impostors; no workmen, but butchers; no fixed stars, but wanderers; no lights, but exhalations incensed in the night, which lead fools out of their way, sometimes into thickets, sometimes into ditches and quagmyres, and many into Rivers over head and ears.  
Paper. Your next Quaere is, where is our command that we should admit any to either seals, before they can make it visibly to appear that they are in Christ?  
Ans. Here you begin to speak a little plainly, and to tell us now what Religion you are of, viz. pure Anabaptists. I know your meaning is, where is our commission to baptise Infants? for these cannot make it visibly appear that they are in Christ: I answer, where is your command from Christ, to require all those that would be admitted to the seals, first to make it visibly appear, that they have interest in Christ? I here undertake to make it good to you from the Word of God; first that it is an unwarrantable practice, in you or any other, and an unjust scrupulosity to require satisfaction of the true grace, and real holiness of every one that is admitted a member of the visible Church: what do you think of the Apostles baptising Simon Magus, Act. 8. 13. 'tis true, the text saith, that he believed also, and was baptised: but all the world knows, and acknowledges that that believing, was but an external profession of faith (being convinced by miracles of God's power) did he, or could he make it (visibly) appear, that he had interest in Christ? The Apostles tell him afterward in that Chapter, that he was in the gall of bitterness, and the bond of iniquity; yet having before made but an outward profession of faith in Christ, he was admitted to baptism. And where there is such an outward profession made, you cannot answer the denying the seal of Baptism to such a one; And we have no warrant to require a farther satisfaction of their real interest in Christ.  
And therefore 2ly, I likewise undertake to make it good to, & against you, and your Goliath (who ever he be) that children of believing, and Christian parents ought to be admitted to the first seal of the Covenant, viz: Baptism: and if you require a syllabicall command for this practice; I desire to know of you on the contrary, where Christ or his Apostles have in plain terms forbidden, or denied them this ordinance, or where we are commanded not to admit them? because the Church wherein we live, hath been for many hundred years, and is still to this day, in possession and practice of this ordinance; I (being already satisfied in my own conscience) must hear from you, what you have to say against this practice, before I spend more labour in the defence of it: if you have any thing, to say against it, let me hear what it is; and I doubt not, but I shall easily make it appear to you, that your denying the Sacrament of Baptism to Infants of Parents professing faith, is an heretical opinion and practice; and so convince you of your error herein; And I shall likewise in that show you our commission from Christ for this practice.  
Paper. In the next place, you ask us, where is our command to admit profane drunkards, swearers, liars, or railers, to the Lords table?  
Ans. First, whosoever charges us with admitting profane drunkards, swearers, liars, or railers (as such) to the Lords Supper, they are liars, and railers. 2ly, I demand of you whether if a man hath once been a drunkard, liar, swearer, etc. he may never be admitted, because he hath been formerly such a one? or whether those that have been such, may not be admitted when they give visible testimonies and professions of their repentance, of their desires to wait upon God in that ordinance, for their receiving a seal of the pardon of their former sins upon their repentance and faith in Christ; and for increasing, confirming and strengthening that grace they have already received in their conversion? If because some men have been such, they therefore may never be admitted, upon any terms, if that be your opinion, the Lord deliver me from it: if you would deal truly with your own souls, and look in upon yourselves, may it not be said to you, as Paul said to his Corinthians: 1 Cor. 6. 11. Such were some of you: And I hearty wish that you did not give such occasion (as many of you do) to the world still to say, such are some of you: I do not know what your Communion is, or what your ordinances be which you follow, and communicate in since you renounced our Church; but (for all your outcries against our profane mixtures and communions; I believe if God would give you hearts to search, and see among yourselves, you would quickly find, that you are not all of you such Saints, as you would fain pass for. The shameful corruptions which might be found amongst yourselves, would stop your mouths from crying out against confused and mixed communion with the profane.  
Paper. Your next Quaere is, where hath Christ commanded, that Gospel Ministers should take Tithes?  
Ans. I ask you, pray tell me, where hath Christ forbidden either them to take, or the people to pay Tithes?  
Again (me thinks) (men that can take that liberty that you can) should not be so hard driven for accusations against us, as to be fain to repeat the same thing twice or thrice over; which you had so largely urged before: I have said enough already to satisfy this silly question; and therefore shall meddle no more with these Coleworts twice or thrice sod.  
Paper. Lastly, you ask me, where's our command that after persons are admitted Church-members, (by which they have a right to all the privileges thereof) that we must examine them, whether they be fit or no; or to deny any, if they refuse to be examined by us?  
Ans. How do you contradict yourselves in these your Queries, which are within half a score lines: before you asked us, what command we had, to admit profane ones, who were unfit? here you ask us what authority we have to examine them, concerning their fitness, or unfitness before we admit them? you tell us 'tis unwarrantable practice to keep any away who are members; and the ground upon which you conclude this to be unwarrantable practice, is, because they are members, and so have right to all the privileges of the Church. Here let me ask you, whether or no those who are admitted members of the visible Church, if after their admission they fall into profaneness, into gross and scandalous sins (as their being Church-members doth not put them into an impossibility of committing some such sins) if (I say) after they are members, they fall into such practices; must they be admitted to all privileges, and communion in all ordinances merely upon this ground because they are already members? and must no lawful means be used to bring them to a sight thereof, and to repentance, and to fit them farther for ordinances, because they are already members? what simple wild fellow is't that leads you into these strange conceits? what think you of the incestuous person, in the Church of Corinth, 1 Cor. 5. was he not a member? did he not commit a grievous sin? might not he (upon your argument have pleaded a right to all privileges, as he was a member? yet for all this the Corinthians had a command to cast him out. Now for our casting out (you say) if any of our members be unfit (as questionless there may be an unfitness in some members, in any Church) why is he not cast out? (say you) what will no less punishment serve turn? nothing but cast him out presently? we would fain know of you, where is your, or any Church's authority, to cast out a member, for every sin that may make him unfit at present for communicating, in the Lord's Supper? or is the casting him out of the Church the only way to make him fit? whether or no is it not (even in your weak judgement) a more likely way, in a mild and brotherly manner, first in private to admonish, to reprove, to convince, to exhort, to instruct, to the end such a one may be fit, and if no other means will serve, then to cast out.  
But for our casting out, I have told you already, that the power of our Church in the execution of such things, is taken away by those, who will have Liberty to be, and to do any thing, and yet not be cast out. Surely therefore your charging us with these things and censuring us for confusion, is an uncharitable and an unwarrantable practice.  
Paper. In your next particular you tell us, that whereas we say that heretics spread errors and heresies without opposition; surely we must mean ourselves.  
Ans. Truly, 'tis very wittily concluded; we desire you to prove this, that we are heretics, that we acknowledge ourselves to be such; that our doctrine is pernicious and false (for this you charge us with) prove this (I say) against us, or else you will be posted for the must impudent malicious liars, revilers and slanderers, that this generation hath brought forth.— For any thing else that is in this particular of your Paper, 'tis answered before, and therefore not worthy of any more time here.  
Paper. In the next particular there are two things to be spoken to. First you tell me that whereas I say I love true grace, piety and holiness, and shall be willing to embrace it though it come from the breast of the greatest enemy (here's a mystery wants unfolding, and (in the close of this particular) you tell me wherein the mystery lies) you say, my expression hints to you, that true grace, piety, and holiness, and I are enemies: for can it be, that if you have true grace (say you) that another that hath true grace, and you should be enemies, yea the greaest enemies, when true grace makes of the greatest enemies, the nearest and strongest friends: sure (say you) you did not consider what you writ, or if you did, you should have done well to have explained your meaning.  
Ans. I answer. First, I did very well consider what I writ, when I said that I loved true grace, piety and holiness, and should be willing to embrace it, though it come from the bosom of the greatest enemy: And he that is but one ace, or one inch above a novice, is able to tell you that this is no mystery, and needs no unfolding; but it being my misfortune to deal with those whose foggy ignorance makes them think, every plain truth to be a mystery, I must and will explain my meaning to you in a few words: You say that my expression hints that true grace, piety, and holiness, and I are enemies. I answer, 'tis not my expression but the Devils, the Father of lies that hinted (that) to you from that expression.  
I love true grace, piety and holiness, though it come from the greatest enemy: How doth this expression hint to you that true grace, piety and holiness and I are enemies? how ridiculous is your malice and ignorance? can it be (say you) that if you have true grace, another that hath true grace and you should be enemies, whereas true grace makes of the greatest enemies strongest friends? can it be? Poor men! what an amazing mystery and wonder is here? can it not be? that two men, both having true grace, may yet be divided and at enmity? what do you think of Paul, and Barnabas? do not you believe they had both true grace? do you not read of the sharp contention between them, and that but upon a light occasion. See Acts 15. 35. But how can it be? (say you.) I answer, do you not yet know, that every man that hath true grace in him, hath yet withal some corruption in every faculty as well as grace? do you believe this from Paul? or are you turned Chatharists? if you do believe it, as you must, (or else deny the Scripture) then 'tis easy to unfold this mystery you speak of, thus: Though true grace cannot be an enemy to grace, yet two men that have both true grace may for some time be at variance, and enemies to each other, through the corruption that is in them.— how do you think now? may not a man that hath true grace, be said to embrace true grace, piety, and holiness, though it come from the bosom of an enemy, and yet not be an enemy to grace? do you think that if men of understanding should come to see your simplicity, they would not hisse at it. For my part, I hearty pity you.  
Paper. In the next place you ask me what I mean by true grace; And how shall you know it but by the signs thereof, in obedience to the revealed will of God in his Word? And if so, you beseech me to convince you, wherein those amongst you I point at do walk contrary in word or action, and you are persuaded of them, that they will be thankful to me, and bless God: if not, I must needs be convinced that I walk contrary to my profession, and so you cannot but expect acknowledgement and satisfaction from me, If there be any truth or ingenuity in me  
Ans. I answer: 'tis truth. True grace in the soul, is best seen and known by the effects thereof, seen in a man's obedience to the revealed will of God in his Word. The tree is known by its fruits, and a fountain by the water it sends forth: so grace is best seen, to be in the heart (by us who can judge only according to the outward appearance) by the fruits of it in a gracious life. Now would you be convinced wherein any amongst you do walk contrary to the revealed will of God in his Word? 'tis the easiest thing of a thousand to do that; and you cannot but be convinced of it, (if you be not like Solomon's fool, which though he be brayed in a mortar, yet he will retain his folly) I will instance in a few particulars. 'Tis the revealed will of God, that there be no divisions among you: 1 Cor. 1. 10. that you should mark those that cause divisions, and avoid them; as men that feed their own bellies, and serve not the Lord Jesus Christ: Rom. 16. 18. You walk contrary to this; for you do not avoid, but receive, uphold, follow, and countenance such fellows, of whom 'twill be made good, that in what place soever they have come, they have made, and caused, such unhappy breaches, and divisions, as have been made, and are now amongst you. Let the hand be laid upon the heart, and see if conscience doth not bear witness to you of this thing: have there not been formerly an happy union, a sweet concord, a sweet conspiring together in the love of the same truth, in the communion of the ordinances of Christ, and in private duties? which truth and ordinances (though now condemned by you as abominable) yet I here again proffer to make good to you, to be no other than the truths and ordinances of Jesus Christ, (and your own consciences will make good to you, that your own souls have received comfort by them) and you know that God hath enabled some of you ●o suffer for them. Now as Paul said, Gal. 3. 2, 3, 4. Who hath bewitched you? have ye suffered so many things in vain? (if it be yet in vain.) Are there not now envyings, strife, divisions, and contentions amongst you: 1 Cor. 3. beg: Do you not now speak evil of that way of truth you have formerly walked in, and found comfort in? is it not so? Now who hath caused this separation, envying, strife, division, contention, etc. is he marked by you, and do you endeavour to avoid him? If you do not, you must needs be convinced in this, that you walk contrary to the revealed will of God. Again, I need go no farther than your Paper to convince you of your walking contrary to the revealed will of God in his Word: you have sent it to me under your hands, and therefore I must look upon it as your words, your act and deed. Let me instance in a particular or two.  
Is it not the revealed will of God that you should know them which labour among you, and are over you in the Lord, and to admonish you, and to esteem them very highly in love for their works sake, and to be at peace among yourselves: 1 Thess. 5. 12, 13. Is it not God's will that they that labour among you should be counted by you worthy of double honour, 1 Tim. 5. 17. Heb. 13. 7, 8. Now let me ask you? hath not God in mercy, set those over yourselves that labour in word and doctrine? hath not God given a seal and a testimony to their ministry by begetting some of you again by the word preached by them? and nourishing others amongst you by the word of their ministry? and have they not been highly esteemed amongst you for their works sake? have they not been sought to by you to come among you again? have you not received them as a blessing? now let Conscience answer. Do you not now walk contrary to these commands of God in his Word? and contrary to your former practice? Are they not looked upon as enemies because they tell you the truth? instead of esteeming them very highly in love, are not both their persons and doctrine, nay their very calling and ministry (which I say again, I challenge you to prove, if you can to be any other than the Ministry of Jesus Christ) are not these I say despised, scorned, reproached by you? and branded even with the highest brand of being Antichistian. Let me ask you (my brethren) are not these things so? The Lord knows (that's our comfort) and you shall know too one day, if you do not now.— Now is not this a walking contrary to the revealed will of God? are these the fruits of grace think you?— Again 'tis the revealed will of God in his word, that putting away lying, every man should speak truth with his neighbour, Ephes. 4. 25. Now I think I have made it appear, (and shall make it appear farther) that this Paper which you have set your hands to, hath not one page of it, but what is stuffed with lies and falsehood: I leave to the Lord, and to the world to judge (betwixt us) of them. And therefore here again you have walked contrary to the revealed will of God.  
Again. 'Tis the revealed will of God that you should not backbite with your tongue, nor do evil to your neighbour, nor take up a reproach, against your neighbour, Psal. 15. 3. Again that all bitterness, anger, wrath, clamour and evil speaking be put away, with all malice, Ephes. 4. 31. Now look upon your Paper. There you call us Praters, Time-servers, Weathercocks, blind Pharisees, Ministers of Antichrist, Popish persecutors of the Saints, haters of godliness, lovers of profaneness, false Apostles, self seekers, penny Masters, Drunkards, Swearers, Liars, men that endeavour to keep others in ignorance, Seducers, men of no religion, proud, covetous, blood thirsty men, forswearers, vain teachers, men of perfidious opinions, that we preach destructive and damnable doctrines, destroyers of truth, and true religion, perfidious men, that will destroy souls for gain, Alehouse hunters, Heretics, Jews, Monsters, men that condemn the practice and precepts of Christ for heresy, enemies to true grace, Ministers of Antichrist, nay Devils. This is the language you afford us in your Paper; and you have set your hands to it that we are such as these. Now whether this be a walking according to the Word, or contrary to the revealed will of God in his word, let your own consciences be Judges; or else let the Lord (the righteous Judge) judge betwixt you and us.  
I think I need go no farther in this particular, I hope this may be sufficient to convince you (if the Lord will set it on upon your consciences) and if so, then be thankful and bless God for it, if there be any truth or ingenuity in you.  
Paper. In the next particular you tell me, you are grieved in spirit, to see and hear my light and frothy carriage, in the mentioning of Scripture, as to say that's a nimble Place. You say a carnal and wicked heart will abuse the best thing, even grace, mercy, and love: you say a Stage Player could do no more, nor the Devil himself to abuse and mock at Scripture, and you close thus;— for shame come not in public to act such Diabolical parts.  
Ans. I answer.— This whole accusation is from the Devil the Father of lies too: you are grieved (you say) to see and hear, pray how many of you ten, dare say you saw and heard me in that carriage or that expression which you have here set your hands to? if I am not much mistaken, not near the one half of you, and yet you have set your hands to it, I hope you will not turn Knights of the post,— these be some steps towards it. Me thinks you should not call men Devils, merely upon hear say; if you had any Charity in you, you could not; he or they, that informed the rest of you of this, may be ashamed to look an honest man in the face; (as we say) to come to Public ordinances, under a pretence of worshipping, and to belly the truth of God in this manner; the Lord will find out such one day.— But (as you say) a carnal and wicked heart will abuse the best things: I am able to bring you twenty for one of your informers of this, who will pass (I believe) both in the presence of God and account of men, for as honest conscientious Christians as your informer, whosoever he be of you, that will be witnesses, that there was no such word spoken, and I call God (that heard and recorded every word) to witness of it.— You tell me that a Stage Player a Devil could have done no more.—  
I answer.— For what I did, and speak then, and there in public, the Lord knows, that (as David said to Michal) it was before the Lord, and for the Lord; and if this be, to be vile, and a carnal wicked man, a Stage Player, a Devil, I shall desire that I may be more vile yet.  
Paper, You bid me not come in public for shame to act such Diabolical parts.  
Ans. When the Lord shall again call me, I shall not be ashamed to come again in public, and to act that part, which the Lord hath put me upon:— as for your expression Diabolical,— the Lord forgive you; I do; and I value it not. The Lord Jesus hath taught me, that the disciple is not above his Master, nor the servant above his Lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household? Fear them not therefore: for there is nothing covered, that shall not be revealed, and hid, that shall not be known. Matth. 10. 24, 25, 26.  
In the next place you come to make your requests to me—  
Paper. First, that I would define what heresy is.  
Ans. I define heresy thus:— Heresy is a voluntary choosing of an opinion, against some Article of Faith without ground of Scripture, and an obstinate maintaining of it against all lawful determinations of the true Church, for some sinister and particular respects.— Or if you will have it more briefly, thus:— Heresy is an error in the foundation of Christian Religion taught and defended with obstinacy: Thus Paul saith, Tit. 3. 11. that an Heretic is perverted, that is, put besides the foundation, and condemned of himself in his sin, that is, he errs obstinately.  
This heresy is differenced from a simple error, by its obstinate maintaining; from a schism, for that schism is in discipline, heresy in doctrine, from Heathenish superstition, Jewish perverseness, stup●d Mahometism, and the like, because heresy is a revolt from the faith, contrary to the Word of God; which such never had, no professed.— The father of it is the devil; the mother, pride; the nurse, singularity; the attendant, hypocrisy; the promoters of it, enticing persuasions, and peremptory will-worship; Apostasy is an eminency in it, it being a falling away from the truth professed, self-condemning the top of it. The outrages of it, will be blasphemy against God, virulent persecution of his Church and children: The end final impenitency and despair; the dismal forerunners of eternal damnation.  
Having thus shown you what Heresy is; you may easily resolve yourselves the 2d. Quaere what an Heretic is. And can likewise best satisfy yourselves in the 3d. viz: whether there be any such among you. The Lord help you to search narrowly, and to deal truly with yourselves, that if there be any amongst you, you may see them, and beware of them.  
For your 4th desire, to satisfy you in that, I give you all this under my hand. And for the 5th. I leave it to the world to judge, whether I have answered it or no.  
And whereas in your close, you again desire a meeting in a sober and in a Christian way, I have told you my mind before, and here tell you again that the most safe and sure way, to clear up the truth, to satisfy doubts, to discover errors, to establish Saints that are wavering, will be to deal by setting down under yours and my hand, what we would speak face to face at such a meeting; one thing we shall more probably avoid this way, (which would frustrate our endeavours in the other) that is, clamour, passion, and tumults. Again from written words we shall not so soon start and fly, as from words spoken (which in such a way with such people have seldom proved any better than wind.)  
For my part, I profess it in the presence of God, that it is, and by God's grace shall be my endeavour, that love may be increased, that jealousies, heart burning and evil surmisings may be removed: And that we may live in love and peace as becomes Christians. I trust the Lord Jesus who is the great Prophet of his Church, and the teacher of Israel, will always direct me, not only to speak of, but to endeavour after the peace of the Church, by convincing and stopping the mouths of gainsayers, who are crept in to disturb our Peace, by perverting the truths of God once delivered to the Saints. And my prayers in special are, that that God, whom I serve in my spirit, who knoweth the heart and prayers of his servant, would only so be with me in these endeavours of mine, as it is the truth which I endeavour to maintain. — Amen.  
You subscribe yourselves, My loving friends, so fare as I love the Lord Jesus.—  
For your love and friendship to me, I know not how I have of late forfeited it. There are but few signs of it at present to be seen. But for love to the Lord Jesus, I here set my heart, tongue, pen, to that of Paul, as the conclusion of his Epistle, 1 Cor. 16. 22. If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.  
March— 1648. Kemble. Yours to serve you in the work of the Gospel of the Lord Jesus: THO: THACHE.  
Postscript.  
FRiends; If hereupon you find grace to see, and heal your Errors, we shall with all brotherly meekness, love, and humility, be willing to receive you, and shall bless God on your behalf: But if the sway of your misinformed and mis-resolved Conscience be heady and unresistable, and your return hopeless;— Even these poor endeavours of mine, shall one day be a fearful and material evidence against you, before that awful Judge who hath already said, That judgements are prepared for scorners, and stripes for the back of fools.  
FINIS.