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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27046	A third defence of the cause of peace proving 1. the need of our concord, 2. the impossibility of it, on the terms of the present impositions against the accusations and storms of, viz., Mr. John Hinckley, a nameless impleader, a nameless reflector, or Speculum, &c., Mr. John Cheny's second accusation, Mr. Roger L'Strange, justice, &c., the Dialogue between the Pope and a fanatic, J. Varney's phanatic Prophesie / by Richard Baxter.	Baxter, Richard, 1615-1691.	1681 (1681)	Wing B1419; ESTC R647	161,764	297

his talk my ignorance of the Law shall suspend my Subscription 1. King John gave up his Kingdom to the Pope I cannot say it had been unlawful for the Kingdom to resist such as he should have Commissioned to execute it 2. Nor such as should be Commissioned to dispossess the right Heir and settle it on a Stranger or an Enemy 3. Nor such as should be Commissioned to seize on all the Subjects Estates or Lives yea or lay Taxes contrary to Law in cases where the Law enableth the Sheriff by the Posse Comitatus to resist 4. Nor if any get the Broad-Seal to Commissions to seize on the King's Garrisons Forts Navies Treasures Guards whereby a traiterous Lord-Keeper might at any time Depose the King I have told you that old Parliaments Popish and Protestant and Archbishop Abbot and Bishop Bilson c. were as much Nonconformists in this as I am And so much to the Impleaders Accusations of the Nonconformists and his Reasons for the justifying of their Silencing and ruine and the Lawfulness of some of the things which they judge to them unlawful Let the impartial Reader try and judge The rest of my Book which is the far greater part he answereth by contempt and silence CHAP. IV. Of his dealing with the Second Plea for Peace WHile we hear men that should be our Brethren go on to call to Magistrates for Execution of the Laws which they have got against us and for want of matter of Accusation against those that they prosecute raking up odious Criminations from the late Wars which few of the now Silenced Ministers had any hand in and never ceasing to tell men that the Beginners of that War were guilty of the King's Death After 17 or 18 years Silence 1. I told them That two parties of the Episcopal Conformists being the beginners in England it 's wonder'd that they see not how they accuse themselves And why do they not profess Repentance first 2. I fully told them what are our Principles of Government and Obedience and intreated them to shew me wherein they are disloyal or culpable And this man is the first that I finde pretending to assault it and shame lessly passeth over the Book itself and by his silence seemeth to justifie our Doctrine And yet to shew his Will he taketh occasion again to take up the foresaid actions of the evil Civil War as if that were any thing to the present Cause or as if he were calling the dead to Judgment For we have oft offered them thanks if they will Silence only those that had a hand in those Wars 2. He taketh on him to answer my Historical Preface and therein heapeth abundance of untruths part of which I mentioned in the second Chapter and the rest I have so fully confuted in my Answer to Mr. Hinkley and in an Historical Index of those affairs that I will not waste my own and the Readers time by saying the same things here again And his Accusations of my Concord and Moral Prognostication I have answered before It is the manner of the man to name Books and take occasion from somewhat in them to pour out that which he most abounds with and to try whether men will take this for a Confutation O miserable world Where the very Preachers of Holiness Love and Peace go on to the Grave and Judgment and Eternity fighting against Holiness Love and Peace forbidding others to worship God that cannot swallow all their Inventions and not enduring their Brethren to live in Peace among them But 't is Letter in the World of Holy Love and Peace A REFLECTION on the REFLECTER on a Book against Sacrilegious Desertion of the Sacred Ministry § 1. WHen the King being more merciful than the Canoneer Clergy had granted Licenses to the Nonconformists for the publick worshipping of God in peaceable Assemblies many of the Clergy still cryed down such Assemblies as Schismatical when before they seemed to lay the charge of Schism on them for their want of Authority And these are the men that when it is for their Interest are zealous defenders of the Royal Power against some Parliaments Limitations but their Interest can extol or at least absolve Mr. Hooker himself Some of them would have perswaded us to forbear the Liberty which the King had granted us and so to be the Silencers of our selves and to forbear Gods publick Worship till we dare Conform And no wonder when they apprehended such dismal Consequents to their Church from our Preaching as Mr. Hinkley in his Letter-book hath told you Among others Dr. Fulwood would have drawn us into half this guilt on pretence of perswading us to the moderate use of our Licenses On which occasion I wrote a small Book to prove that wilful deserting of our Ministry even when it is forbidden unjustly and yet remaineth notoriously necessary to the ends of the Institution is downright Sacriledge and worse than alienating Church-Goods or Lands But I took occasion in it to deal as plainly with those Non-Conformists who are inclined to unwarrantable Separations as with our Accusers Dr. Fullwood wrote an Answer to this Book I never replyed partly that they may see that I can give such men the honour of having the last word and partly to save mine own and the Readers time But now either he or some other unnamed Author that is marked M. A. hath published more Useful Reflections on that Book He knoweth to what use and let him use them accordingly § 2. I. Part of his Reflections are Citations out of that and other of my Books of such words as seem to be for them and against the Non-Conformists and my self II. The other part is his descant on the words which he disliketh and setteth them to the Tune which suits his Inclination and may serve his turn Should I Print an Answer to such stuff as this and in many Sheets tell men where and how such men speak amiss the Reader might think that Satan hath such power on me as by any of his Instruments at his pleasure to draw me to cast away my own and other mens precious time § 3. All therefore that I shall say to him shall be this I. As to the first that 1. I can reconcile my own words though he cannot And as he never desired me to teach him to do it I am not at leisure to offer him my Service All is not contradiction which men that understand not words do think so 2. Readers You see here when they call for Moderation and would have us come as near them as we can they do but turn it to reproach And one that granteth them all that they cite out of my Books and comes as near them as I do is nevertheless thought unsufferable by them in the exercise of the Ministry and out of Jayl This is the spirit of the men § 4. II. To the other part I only say The man mistakes all the question which is not

speak for our selves And I would be engaged to leave out all such plain expressions as now offend you But to begin such a Work when I know I cannot Print it or to enter a Dispute with you in this rambling way whose Books and Letters tell me that you will Syllogize in Aristophanes or Lucian's Moods and Figures and whose Logick will take up no greater room among your Oratorical Diversions Evasions Subterfuges and Flosculi than a spoonful of Wine in a Gallon of Water which will leave it Water still I shall not easily be drawn to this having lost so much time upon you already as I have done Therefore you here bring in your Serpents Head and Tail and Fable upon a false Supposition of the Subject of our Debates § 1. Here first you would have your Book go for Innocent no wonder Impenitence is no rarity among those whose office is to Preach Repentance And therefore so many of them go without the Fruits of it Matth. 7. 22 23. And he that can write against Truth can defend it by Untruth 2. You untruly suppose me to undertake the Confutation of your Book But who hath so little to do as to shew particularly of each Page and Line of a Bundle of impotent Oratorian Revilings how little Logick or Truth is in them 3. You untruly suppose me not to have opened the faultiness of any Page of your Book Let the Impartial judge 4. In all you shew the strange unacquaintedness with your Self and your Own which you cannot endure to be told of A Calumniating Volume of yours is Innocent and affordeth no matter for blame or repentance But to be told so is to let fall such Drops on you as make you smart you say as if there had been poyson in them If we that are forbidden to eat a Bit or wear a Rag of the Levites Portion or come within Five Miles of any Corporation or Preach Christ to the most ignorant miserable Souls do but think and say it is hard usage We add to our guilt and deserve yet worse because we do not Toto pectore telum recipere Or as Camero unbutton our Doublets and cry Feri miser But if we tell you of it when you voluminously play with Reproaches upon them that you are utterly unable to prove guilty and confute Oh it maketh you smart like poyson Guilt is always tender but most in the Domineering Tribe They are contemned and scorned if we take not their strokes for stroakings and their calumnies for kindness And to tell them that their slanders are injuries is to call them to veil their Bonnets to us and we are Popular Rabbies for being against the Rabbies if the people that know them and us will not because they cannot believe all the falshoods which such report of us who find no readier and surer steps for their Ascension to their desired Heights § 2. First Here you would be my T●●●r in Logick to teach me that the Species is no● comprehended in the Genus And that I transgr●ss the Laws of Discourse in supposing that what was spoken against the Non-conformists as such was spoken against the Presbyterian Non-conformists This is my inclosing and limiting As if I had offended by saying that you say that against Man which you say against an Animal as such And this Talk needs a Confutation But was not the Discipline calumniated which I noted a sufficient explication of your sense 2. And here you condensate your Untruths As first That there were but few who were not then tantum non Independants which the Age you live in knows to be false 2. That I intimate that they are all of a sudden become Presbyterians Because Presbyterians are a part of them so part and whole are not distinguishable by the Logick of the Gamaliels whose Instruction I mist of When I have oft Published that besides Scotland Lancashire and London I knew no great number of Ministers that received the Presbyterian Model But almost all those in the County where you live Worcestershire Declared that they agreed to joyn in the Practice of so much of Church Discipline as the Episcopal Presbyterians and Independents were all agreed in and on those grounds to unite for the promoting of the Peoples Instruction and Salvation without dividing for the Controverted parts or laying a greater stress on them than there was cause for yet here you have occasion to talk of the transmutation of Elements c. § 3. Here you want Conviction still If so I will not undertake to Convince you of any thing in the World which you are unwilling to know Offer the case to an uninterested Stranger and take his Judgment Tell him this Truth Eighteen hundred Ministers are at once forbidden to Preach Christ according to their Ordination Vow And when upon that Dedication they had alienanated themselves from all other ways of Employment and Livelihood they and their Families are cast upon Alms in a time of extraordinary poverty except some of them that had somewhat of their own None of all these are put out for Ignorance Insufficiency or any Crime or scandal at all But for not subscribing Assent and Consens to all things without exception in Three Books written by men that profess that General Councils are fallible even in matters of Faith And for not declaring that no man that vowed it is obliged to endeavour in his Place and Calling any alteration of the present Church Government which some think the unsworn as much bound to endeavour as to Reform the worst Alehouse or Tavern in the Land Especially whilst Lay-men Govern by the Keys of Excommunication and Absolution And for not swearing and unswearing c. as is known with such like things These Men thus ejected and silenced are forbidden upon severe Penalties Ecclesiastical and Corporal to speak any thing in depravation of the Government of the Church the Liturgy or Ceremonies and under the penalty of total ruine in this World To say that any man is bound by the National Vow to endeavour any alteration as aforesaid A Law forbiddeth Printers to Print any unlicensed Book upon penalty of losing all the Copies Paper and Print besides answering for all therein contained The Company in London is called together and constrained as holding their Charter by Patent to make Laws also among themselves That any man that Printeth an unlicensed Book or Leaf shall lose his Freedom and become uncapable of their Trade and so be utterly undone A Conforming Minister for ends best known to himself Writeth a Book called a Perswasive to Conformity which containeth not the twentieth part of the Argument commonly before used by others Saravia Hammond Downame Bilson Burges Fulwood c. which the Non-conformists are supposed to have studied But florid Oratorical confident Calumnies most of the Book importing an Ignoratio Elenchi And in this Book he vehemently urgeth one man particularly that never saw him nor meddled with him to publish to the World An

Chancellors are the Kings Officers to Govern the Church circa sacra by the Sword we will swear and perform Obedience to them under the King in licitis honestis But I told you they that take them for the Usurpers of Spiritual power will easily prove it to be lawful to swear Obedience to Usurpers in licitis honestis will you deny that 3. And I told you that it is another Oath that is imposed on us to take But did you well to say You produced the words of Ignatius to prove the antiquity of swearing to Bishops who saith not a syllable of any such thing And untruly say I took no notice of it when I told you that Ignatius mentioned not Oaths but only actual Obedience This is no notice with you But do you not know how late it was before swearing Obedience to Bishops came into the Church and by what sort of men and to what end and effect § 52. Your talk of Cartwright confirmeth me of the vanity of the Hypocrites reward the praise of men there being nothing so false which may not by some men be said of them with boldest confidence If Cochleus or his like do but say That Luther learned of the Devil that Calvin was a stigmatized Sodomite c. all their Followers can ever after say It is in Print So Mr. S. P. some body Printed this you say And Heylin saith He promised What just the same or to the same sense as I told you I voluntarily subscribed when I might by the Kings Declaration have chosen meerly because I would have them know our minds and peaceable resolutions I told you why he that can promise to live peaceably c. cannot subscribe and swear the Approbation of all in that Liturgy Government c. which he liveth peaceably under But this is nothing to you if Cartwright Conformed first Prove it by credible History 2. Why then could the great Earl of Leicester procure no more liberty for him than an Hospital in Warwick and no Church 3. I have lived in Coventry and been oft in Warwick and know by all credible testimony of Neighbours that it 's false and no such thing as his Conformity was there dream'd of any further than I Conform 4. Why did he never declare it to the World nor retract his Writings 5. Your Heylin's own words intimate the contrary though I must tell you I owe as little belief to that Book of his as most Histories written by sober Protestants But you say much more Dr. Burges p. 377. observed That Cartwright opposed the Ceremonies as Inconveniences but not as unlawful and therefore perswaded men to Conform rather than leave their Flocks Answ 1. But the Ceremonies are but part and the lesser part of Conformity 2. Else had all Conformity been here included he was still a Conformist And how could you then say That at last he wrangled himself into Conformity if he was such at first 3. But if you cite him truly be judge your self whether Hoylin said true and what will be your case if you will report all that you find such men report 1. Dr. Burges's own words are but these pag. 423. The consideration of this necessity moved Mr. Cartwright to advise the wearing of the Surplice and Mr. Beza to resolve for the use of these Ceremonies rather than the Flocks of Christ should be forsaken for these And he citeth Cart. Repl. 2. So that here is not a word of Cartwright's Concession in any thing but the Surplice kneeling he was for The Answer of Amesius to his Father-in-law Burges is in these words Fresh suit p. 21 22. Whereas he addeth that Beza and Mr. Cartwright determined with them in case of the Surplice I answer 1. They did not so for the Cross 2. They did not so for subscription to either 3. They did not so but by way of toleration requiring also that men speak against the imposing of the Surplice 4. Beza was not throughly acquainted with the state of our Church Mr. Cartwright as I have been certainly informed by his own Son recalled that Passage of his Book and desired that his revoking of it might be made known Then followeth the Attestation of another to that report Do you see now how credibly S. P. Heylin and you report Cartwright to have wrangled himself at last into Conformity Be warned and take up false reports no more § 53. I thank you for shortning my trouble § 54. Waspish and faltering and raging after a tedious journey Are your Logicks above my skill to answer But adrem 1. It is a wonder to me that an Englishman should be in doubt who they be that drive men from the Parish Churches Enquire who drave away the People of Kederminster Did I I Preach'd I Printed long before That should the Liturgy be restored it were no sufficient cause c When I was silenced and might not Preach in publick the last Sermon that ever I preached to some at my Farwel in a private House was in conclusion to perswade all to keep to the publick Churches where the Ministers are not notoriously Insufficient as to the very Essentials or notorious Hercticks or Malignant Opposers not of differing Parties but of the certain Practice of Godliness it self But when I had done my best then and since by other means the Reading Vicar and one Sermon of the Bishops and one of the Deans and many of a Lecturers after and they saw so many hundred Ministers silenced it possessed them with so great a prejudice that till a good Minister came among them it was past my power to reconcile them to the Church nor is it done so fully as before I could easily have done 2. As to your second Questien When I told you how hardly the People would be driven t● Communion in your way You answered Ha● they not been distracted distorted poysoned by other Tutors But since they have been taught like Wolves not to value the Scepter like Mastiff-dogs they will worry me to pieces Those that are lately perverted any way are most heady and ●ierce The Revolters are profound to make slaughter And after the Scribes and Pharisees compassed Sea and Land to make a Proselyte when he was made he was twofold more the Child of Hell than themselves These are your words And I thought I had used them very gently when I only say Whether all such Dissenters are such Children of Hell as you describe I might have added such Wolves Dogs c. I shall leave to a more wise and righteous Judge what is in these words Be impartial one hour before you die and compare them with your own and think how he that will say at last Inasmuch as you did it not to one of the least of these my Brethren c. will take all these Revilings of faithful Souls But how heedlesly do you read I said All such Dissenters as you described and were talkt of And you say all Dissenters There is no

end at this rate of calling you again to read what you write against I excuse no mans faults But I will not be one of those Nurses that will cast the Children out of the house when ever they cry or wrangle till I find it pleaseth our Father and till I know where to have better enow in their rooms Nor will I call them Wolves and Dogs that for fear of sinning against God dare not do as I do and too precisely wrangle with me when I urge them to it And if their narrow throats cannot swallow so big Morsels as the Nurse can but will cry and strive when it is cram'd down by force I will not cut their Throats to widen the passage nor stretch Conscience till like a crakt Bladder it will hold nothing Nor with Ithacius get the worst on my side as my Flocke and bring the strictest under suspicion and reproach because they are angry with me And what now your Calumniare fortiter signifieth Review § 55. The matter of this I have answered The Flowers of Flood-gates Torrents Dragons Scum Raca c. I leave unanswered because you would have brevity But if you would have brevity you should not make work for prolixity unless you bespeak me to forbear answering you But I know not how better to spare your trouble and my own than to tell you that I expect or desire no answer from you to all this that I have written And if you do send me one I will not promise you a Reply I like the Work as little as you do And for the matter and manner of my Writings I do as one that daily expecteth and long have done a speedy passage into a more holy wise righteous and peaceable World Protest to you that as I have not been for forty years at least the most negligent Searcher after Truth nor the coldest Desirer of it but have I think Impartially laboured to know it without adhering to any Sect at least these 25 years so I do defend nothing which I am perswaded is the Truth nor oppose any other mens ways but what I think my Fidelity to God his Church and Truth obligeth me to oppose If you be in the right and I in the wrong it is because you have a more blessed understanding and not because I have been less studious or desirous to know the truth than you And I confess my Temper and Style is sharp and Verba rebus aptanda is a Motto that Quoad dispositionem was born with me and maketh me oft forbear that pleasing style which should be fitted to the persons though unsuitable to the thing But I write in hast and suit all my Answers just to the matter before me not considering sufficiently how men can bear it I justifie none of this and I unfeignedly desire you to pardon all Passages which you shall truly find to transgress the Rules of Christian lenity For if I be angry I would not sin but I am not conscious of wrath or disaffection when I speak most eagerly But I must needs tell you that had this writing been for the view of the World I would have forborne most of that freedom which in plainess I have used to you but being only for your self I remembred L●v. 19. 17. which I need not recite being confident that you have much wronged your bretheren by the Book which you have written Which I impute with all the rest of our divisions violences and calamities to wa●● of acquaintance and familiarity with each other each party conversing familiarly only with those of their own mind and iudging falsly of their neerest Neighbours as of real strangers by thereports of factious men For I do not remember that I ever yet had reall acquaintance with any man in my Life that I did not live in Love and Peace with But all my reproaches accusations and sufferings have come from men that know me not unless by a few publick interviews And I do faithfully endeavour to defend behind their backs the just Honour and Reputation of the Bishops and Conformists as well as of the Nonconformists being not for factious Calumny against either Nor am so sharp in my censures as your moderate Erasmus was against such Bishops as he then of London that would have persecuted Dr. Colet the Bishop being a learned Scotist who as Mr. Thomas Smith translateth him in the Life of Dr. Colet saith of which sort of men I have known some that I WOULD NOT CALL KNAVES but I never knew one whom I COULD CALL a CHRISTIAN There be some that judge just thus of the not unwilling Conformists but the eager promoters and defenders of it among the Clergy that are not our superiours But so do not I but reprove their censoriousness though I must needs confess while I fear being of a party I fear not being one that differeth from ungodly formal Hypocrites and that I find very great difference in point of serious piety between parties And if in my Youth I did incline more to one party than another it was only on the supposition that they were more spiritual practical and devoted to God on which account I hope I shall still value them though even then Schism was and now much more is a thing which I abhorr but take not those to be the least promoters of it who most accuse their brethren of it being just of Hales's mind in that treat of Schism And for former complyances c. you were acquainted at Co●sold Sir Robert Pyes Mr. Twisse's c. consider whether of us it is that needeth no Retractation A word to the wise is enough Having some information of your former life I may very easily say that as great a noise as you now make for Conformity and against the late Usurpers I did much more against them than you did in my Ministry and my danger from them was not a denial of a richer living which I never sought but for open opposing their usurpation engagementdaies of thanksgiving for unjust victories c. I add this but to mind you that some men by reproaching others do doubly reproach themselves and that consciousness of their proper case should make men speak as they would hear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. look diligently into the Scriptures which are the true Oracles of the Holy Ghost learn that in them is contained nothing unjust or fained or counterfeit For you shall not find that the just were rejected by holy men The just suffered persecution but from the ungodly They were cast into prison but by the Profane they were stoned but by the unrighteous and transgressours of the Laws They were extinct but by the wicked and such as were pricked with unjust envy against them Clemens Roman ad Corinth Reader remember that this was written only for Mr. Hinkleys sight if he had so pleased FINIS RICHARD BAXTERS second Account to Mr. John Cheney of his Judgment accused by him of Atheism subverting

all Religion Christianity the Gospel the Church all Government Introducing Popery c. Especially for asserting 1. That Christ hath Instituted one Universal Church of which he onely is the Head and particular Churches as parts of it of which the Pastors are Subordinate Heads or Governours and so formally differenced 2. That neither of them is Constituted without some signification of consent which he never before heard one Christian deny CHAP. I. PREFATORY § 1. COntending though Defensive and made necessary by Accusers is an unpleasant work As I would choose a Prison before a Defensive War were it for no greater interest than my own so I would choose to be in Print proclaimed an Heretick Schismatick Atheist or any thing rather than be at the unpleasing labour of a Confutation of all Accusers were it not for a higher interest than mine For though we must contend for the Faith yet the servant of the Lord must not needlesly strive 2 Tim. 2. 24 25. And experience tells us the good seldome answereth the bad effects § 2. And there are few that call me to a publick Account that I answer less willingly than Mr. Cheney because his Accusations are such gross Mistakes that I cannot Answer them in the gentlest manner according to truth without opening that which will bring him lower in the Readers esteem than I desire and I much fear will be to himself a temptation which he will hardly overcome as I see by this his 2d Book Had he that was my familiar Neighbour thought meet to have spoken with me before his Publications I am past doubt that I could have convinced him of multitudes of Untruths and Errours so as to have prevented such a publication of them for in private he would easilier have born the detection of them than in the hearing of the World which he has chosen But whereas some cast away his Book as a fardel of Dotage and shameless Lyes I must remember such that I am confident he wrote no falshoods with a purpose knowingly to deceive and therefore they are not strictly Lyes but as rash untruths are such in a larger sense which ignorant men assert for want of due tryal It is a great errour to over-value such poor frail ignorant men as we all are Mr. Ch. and I have both over-valued one another and this errour now we have both escaped but not laid by our Christian love And as God will not take Mens Diseases for their Sins his bodily temper is to me a great excuse of his strong confident mistakes § 3. The very Introductory Preface of his Books disowning Cruelty and uncharitable dividing Impositions enableth me to forgive him the multitude of rash untruths and slanders and instead of a Mentiris I shall put but a Putares or Non-putares I have just such a task in dealing with Mr. Ch. as with one that is hard of hearing when I speak to such a one that heareth but one half and mis-heareth the rest he answereth me as he heard and when I tell him his mistake his last reply is I thought you had said thus and thus but if I should dispute a whole day with such a man I should be sharply censured if I printed the Dispute and told the World how many hundred times the man mis-heard and so mistook me And I fear neither he himself nor the Reader that valueth his time would thank me for such exercise of my Arithmetick with Mr. Cheney § 4. For his Preface I thank him It tells me that all our Accusers do it not in meer Malignity and that he hath a few steps further to tumble before he come to the bottom of the hill His Book consisteth partly of a handsome considerable discourse for Prelacie and other Church-Offices of Humane Invention and partly of a new singular Doctrine about Church-Forms partly in a critical discharge of his fancy and unpacking his preparations against the Independant Covenant and Church-Form and partly in detecting my many Atheistical Infidel Impious Errours by which he supposeth I am deceiving the world and partly n a multitude of falshoods of me and others in matter of fact and partly I hope an ignorant plea for the Pope To open all these fully would tire the Reader and me CHAP. II. What the Doctrine is which he accuseth of Atheism Impiety c. § 1. THE Reader that hath well perused my Writings knoweth it but I cannot expect that all should do so that read his Book The abstract is this I. That Jesus Christ is Head over all things to the Church Eph. 1. 22 23. II. That the Mosaical Law as such never bound other Kingdoms and is ceased with their Commonwealth and is abrogated by Christ and that he as King of the Church hath established a sufficient Law for all that is universally necessary for Doctrine Worship and Church-order or Government and was faithful in all his house as Moses and Commissioned his Apostles to Disciple Nations Baptizing them and teaching them what Christ himself had commanded them Matth. 28. 19. III. That he setled the Ministry and Church-Form before he made any Magistrate Christian and that no Magistrate hath power to change them IV. That what his Apostles did by his Commission and Spirit he did by them V. That Church-Forms being so Instituted and Constituted he hath not left them so much to the will of Man as he hath done the Forms of Civil Government VI. That Christ hath One Universal Church of which he is the onely Head and Law-giver and no Vicar personal or collective as one Political person or power of which professed believers and consenters in Baptism are the visible Members and sincere Believers and Consenters the Spiritual saved Members VII That the World and Church are not all one nor Heathens and Infidels the same with Christians nor any parts of the Church properly called VIII That Christs Ministers first work to which they were Commissioned was not on the Church or any Member of it but the Infidel world to gather them into a Church and the first Baptized person was not Baptized into a pre-existent Church but the Church existing Baptism entereth men into it IX That the first Baptizer was no Pastor of such an existent Church but an Organical Minister to gather a Christian Church X. That though at Baptism one may enter into the Universal and a particular Church yet Baptisme qua talis entereth us onely into the Universal being our Christening or Covenant-uniting to the body of Christ XI That a Pastor in the Scripture and usual sense is a Relate to Oves the Sheep or Flock and not to Infidels And a Ministry to Infidels and an Episcopacy or Pastorship of the flock are different notions but if any will use the terms otherwise we contend not de nomine though you call him a Pastor of Infidels or what else you can devise XII To explain my self when I mention a Bishop or Pastor I mean the Bishop or Pastor of

Prayer as qualifies it for the publick worship of God Answ 1. Gratis dictum Who authorized you to say that Assenting and Consenting to all things contained and prescribed meaneth not as it saith but only an useable measure of Truth and Goodness Is this the usual sence of All things c. If not where have the Law givers given us another If you can think so why must all be silenced that think otherwise and dare not be so bold § 7 Impl. The title of the Act is the Key If Uniformity be observed the Act is satisfied Answ 〈…〉 is not de fine only but de medio to secure Uniformity by profest Assent c. All Lawyers know that Laws have usually more in the Body than is in the Title § 8. Impl. They say 1. Assent implies the Truth and Consent the Goodness 2. All things they say meaneth all words and expressions 3. By to the use is meant those things that come not into use 4. When it 's said in sensu composito conteined and prescribed in and by c. they extend it to all things that are conteined as well as prescribed Answ I see that Wit is useful to many ends Here are so many and rare Expository Evasions as Escohar or Bauny could not have excelled in them 1. If Assent signifie not Judging all to be true it hath lately got a new signification Consent indeed signifieth oft an object practicable and existent for some good motive of Consent 2. If the all things in the Books mean not all the words but things distinct from words I would we could know what they are Sure it is not the Paper and Ink that the Parliament mean Prayers and Forms are words Actions or Ceremonies that are not words are but little of the Book or rather none of it being but the matters commanded by it 3. There is no word or part of the Book that was not made for some use If not how shall we know which words are useless 4. I do not think that there was a man in the Parliament when the Act was made that ever thought of this subtle Exposition that any man would take all conteined and prescribed only in sensu composito And so that we profess Assent to nothing contained in the Book but that which is prescribed also If so is not conteined an idle word when all men know that all that is prescribed is conteined And yet by that time prescribed Doctrines Calendars Rules Forms c. are taken in they will prove more than my Assent and Consent will reach to § 9. Whereas the Commons brought the Lords to agree with them for not limiting the sense of the Declaration of Assent and Consent to the Use of all he answereth 1. That the Bishops then were more our friends than the Commons As if the Bishops always went with the major Vote of the Lords 2. He giveth Reasons why it is meet that men Approve as well as Use what they do And what else is it that we say but the Using without Approving satisfieth not the imposition § 10. He citeth my words That we may take an Oath whose words in the plain and proper sense are lawful But the Question is Whether these be such § 11. II. pag. 21. He defends the words Easter-day on which the rest depend is always the first Sunday after the first Full-Moon which happens next after the 21 of March Which being oft false he saith 1. Being a General Rule it may be allowed to have some exception Answ And so they say Always and they mean not always but sometimes 2. He proceedeth The Rubrick doth not say a Rule but Rules in the Plural and where the first Rule fails the defect is supplied in the second Answ What may not such a Wit prove true and lawful if the man be willing 1. The Rules contained in that Section under that Title are only this and one for Advent and other Sundays and none for Easter but this 2. To say This is always so and after to say the contrary is but to say One is true and the other false Always excludeth your acknowledged Falshood sometimes 3. He saith The Defect never cometh into practice Answ It 's an useable Rule and so you covenant to practice it if the Use of all things be intended and so you must keep two Easter-days Object 4. Mr. B. might as well have objected against the Almanack which saith February hath 28 days Answ So I should if it had said always and only 28. § 12. III. Impl. p. 22. defendeth these words We are fully perswaded in our judgments and we here profess it to the world that the Book as it stood before established by Law doth not contain any thing contrary to the Word of God And 1. he blameth me for omitting the condition of a just and favourable Construction c. Answ I undertook not to transcribe the whole Book which is in so many hands A just construction is still supposed and as favourable as will stand with Truth I have oft enough told him the Rule by which we Interpret words viz. The ordinary sence in which they are understood by men of the profession which they belong to unless the Speakers otherwise expound them If he thought this Rule to be false he should have disputed that If on pretence of favourable Interpretations you resolve to put a good meaning on any words which your Interest perswadeth you to take nobis non licet we cannot do so else we could take any Oath in the world while all words have divers sences and are arbitrary signs which we can put what sence upon that pleases us § 13. Impl. p. 22 23. He well knows our Assent to the words there mentioned is not required nor could be intended Answ Utterly false I know it not but verily believe the contrary Impl. For it is only a profession of our Superiours that were then in being what their judgment and belief was c. Answ So the Rubrick and the 39 Articless were the judgment of your Superiours But are not they and that Preface parts of the Book If not tell us how we shall know what are parts of it and to what we must consent And must you not Assent and Consent to all things in it I like not those Equivocations which will make Oaths and Promises to be but what the Speaker please § 14. Impl. Mr. B. doth very ill to recount those mistranslations in the old Book which are amended in the new c. which Mr. B. knows to be false viz. that Assent to them is required Answ 1. How did this bold man know my thoughts I know these words to be a deliberate Printed Falshood and this man to have so many such as that to me he is incredible 2. When the New Book justifieth the old as having nothing contrary to the word of God and you must Assent to all things in the new one I think you assent to that justification

of a Bill for Accommodation Octavo price 2 s. The Narrative of Rob. Bolron of Shippon-hall Gent. concerning the late horrid Polish Plot and Conspiracy for the Destruction of His Majesty and the Protestant Religion Wherein is contained 1. His Informations upon Oath before His Majesty in Council and before several Justices of the Peace of the said Design and the means by which he arrived at the knowledge thereof 2. Some particular Applications made to himself to assist those design'd in the murdering of his Majesty the persons by whom such Applications were made and the Reward promised 3. The project of the Popish party to Erect a Nunnery at Dolebanck near Ripely in Yorkshire together with the Names of some Nuns actually design'd for that Imployment and taking the Profession upon them As also an Account of a certain Estate of 90 l. per annum given by Sir Thomas Gascoigne to the Nunnery for ever With other remarkable Passages relating to the horrid Piot Together with an Account of the Endeavours that were used by the Popish party to stifle his Evidence The Narrative of Lawrence Mowbray of Leeds in the County of York Gent. concerning the bloody Popish Conspiracy against the Life of his Sacred Majesty the Government and the Protestant Religion Wherein is contained 1. His knowledge of the said Design from the very first in the Year 1676 with the Opportunity he had to be acquainted therewith and the Reasons why he concealed it so long with the manner of his discovering the said wicked Project to his Majesty and his most honourable Privy Council 2. How far Sir Thomas Gascoigne Sir Miles Stapleton c. are ingaged in the Design of Killing the King and Fireing the City of London and York for the more speedy setting uppermost the Popish Religion in England 3. An Account of the Assemblings of many Popish Priests and Jesuits at Father Rishton's Chamber at Sir Gascoigue's house at Barmebow with their Consultations and Determinations with other considerable matters relating to the Plot. Together with an account of the Endeavours that were used to stifle his Evidence by making an Attempt upon his Life in Leicester Fields price 6 d. A Memento for the English Protestants c. with an Answer to that part of the Compendium which reflects on the Bishop of Lincoln's late Book Quarto price stitcht 6 d. Naked Truth the first part Being the true state of the Primitive Church By an humble Moderator price stitcht one shilling Causa Dei Or an Apology for God wherein the perpetuity of Insernal Torments is evinced and Divine Goodness and Justice that notwithstanding defended c. By Richard Burthogge M. D. Tulli's elect Orations Gouge's Works Octavo Horrid Popish Plot in a Pack of Cards A second Pack continuing a Representation of their Villainous Design from the publication of the first Pack to the last Sessions of Parliament begun Octob. 21. 1680. AN ANSVVER TO M R. HINCKLEY SIR I Have perused yours I think Impartially and to tell you my Judgment of it I perceive is like to offend you more I find it is natural to men to desire to be thought to be in the right and to have said well and done well be it never so ill It is some Honour to Truth and Goodness that the Names and Reputation of them seem desirable to those that cannot endure the things yea that the Things are never loathed or opposed formally as such but for their opposition to somewhat that is more loved And it is some help to the depression of Falshood and Sin that it is ashamed of its own Name and cannot endure to see its own Face which hath ever inclined it to break the Glass though to its greater shame when every piece will shew that ugliness which was shewed but by the whole before If nothing else had notified it to us one might have strongly suspected that you are of that Tribe who take themselves to be persecuted when they may not domineer and when others may but Preach and live without their Consent by your excessive tenderness and impatience calling it Poyson Hornets and abundance of such smarting angry Names if a man that is cast out of God's Vineyard as well as his Maintenance among many hundreds more do but plainly in a private Letter speak for himself and shew the injustice of your Printed Accusations O! that you were all but the thousandth part as tender I will not say of your Brethrens sufferings but of the danger of many thousand perishing starved Souls I shall only tell you this much in general that I now perceive you are used but for a Temptation to me to lose my time by the neglect of better Work And that you do so notoriously bawk the Truth and hide Untruth in a heap of Confident Rhetorical Flourishes that while you are of this temperament I will not undertake to prove to you that Two and Two are Four 1. My Beginning was taken from your Ending where you wrote You will satisfie your self as little as you will do others And what others Mind know you better than your own And sure that which satisfieth not you doth you no good as to its proper end what ever it may do by accident some other way Yet it seems you forgot that you had written this and that was warrant enough for all your confident Impertinencies on that occasion Sandy foundations light and darkness Hornets Nests rushing into the midst of the Pikes waking Dragons the golden Fleece c. come all in upon this your oversight And you seem to think that you have acquit your self well 2. You tell me of bringing the Controversie to an issue by dint of Scripture whether you sin in Conforming Is this fairly done to pretend that to be the Controversie which I never undertook to meddle with Could you possibly forget 1. That You were the Plaintiff and Accuser in Print not content that your Brethren were forbidden to Preach Christ and that many of them live in great poverty and want You wrote a Book of reproachful Oratory with no strength of Argument worthy an Answer to make them seem the flagitious Causes of their own silence and sufferings Against which they that meddled not with you had nothing to do but to justifie themselves 2. That in this Book you vehemently importune me who never knew you nor meddled with you to give the World the Reasons of my Non-conformity 3. That hereupon the Question that I treated about with you was How I may have leave to do it And whether it be ingenious thus publickly to urge me to that which you know I cannot do This was all the Controversie I had with you I tell you again I would go on my knees to any Bishop in England to procure but License for my self alone much more my Brethren to Write and Print the Reasons of our Non-conformity after Nine years Silence Suffering and Accusation that the World and Posterity may but once hear us