which all things equally true are not tho' the Authority of the Revealer be the same Broken places of Scripture are us'd by these Men with as much Fraud as by the Devil 4 Mat. 4.6 on Christ yet by the same Weapon of Scripture rightly used Christ returned on him wounded him and overcame him One was thoughtful to Print some of Mr. Davis his Golden Sayings such Men will be talking of Men of Men of Parts Was it not a lovely thing to see our Linen Draper in his Experiences and Confessions of Faith to call Mr. Williams a Block-head in terminis terminantibus which none of his learned Adversaries that know him will say When we hear their Blasphemy we may cry Hear O Heavens and be astonished O Earth blush at such things as these to see those that neither fear God nor reverence Man Be you Sirs as great Advocates for Christ and Holiness as they for Satan and Sin and perswade your Hearers timely and well to catechise their Children that they may escape these Birds of Prey We see how many as a flock of Sheep run over Hedges or down in the Sea one after another It is dangerous to use hard Phrases which is the putting the Sword in the Hand of Mad-men to destroy others and themselves with We are told they Preach well so they may when they Preach other Mens Works but many when their own make woful work A Man may Preach nothing in a Sermon but what is true and yet none of it true if it be not true Hinc if not from bence it foilows it is all false Such was the Preaching of our profound Doctor if I may so prophane the word Preaching to call a Mess of Nonsence by this Name Now in abundance of places we hear the croaking of these Frogs I know you and some other Calvinists Mr. Veil Mr Glascock c. are here in the City like speckled Bieds but may they keep up their Courage notwithstanidng If it please them to appear I suppose some of us would as soon venture the Cause in their Hands as in the Hands of any Men whatever Tho' some first Independents alowed the occasional Preaching of their Lay-Elders an intolerable Practice yet Dr. Owen did not and Mr. Cotten in his Keys censures it for which indeed Philip Nye in his Preface censures him If some enquire how I came to have so much respect for you above some others whose Heads and mine better agree about Discipline I will tell you When I was a Member of the University I frequented Meetings and there only received the Lord's Supper I finding no Presbyterian Congregation there I desired good old Dr. Rogers to let me sit down occasionally with them without any Tye which he did This Man was a very holy good Man tho when a young Man very prophane for which he was called Mad Kit of Lincoln but on a sudden strook to the Heart He was a grave Man and wore his Beard long for which he was often called when Principal of New-Inn-Hall Old Aaron Among other great Things I have heard of him these were some That he a rich Batchelor married Mrs. Garburn a Widow with Children and in Debt and took care of them all Her Vertues were her Dowry for she was one of the wisest and most devout Women upon Earth She educated many Gentle women taught them an excellent Catechism which she made and a Confession of Faith of her own composing Another thing was That being often in the Company of a good Man Capt. D. he found him always sad and pensive enquiring into the Cause he was told he owed above a Hondred Pounds which he could not pay The good kind compassionate Doctor paid the Money and takes up the Bond without saying anv thing to the Man Then comes to visit him and asked him Why are you not pleasant as you were want to be He would not tell then the Doctor delivered to him the Bond Will the sight of this make you pleasant He would often say to his good second self We have much Money in such a Bag such and such poor People want some of it Give me such an active Man I have often wondred that having so many ordinary Lives Printed the Lives of this Couple were not so But I am now on sudden told some Wits in the City design a Lampoon upon me if I thus proceed to which I Answer 1. What! What! And he Advocate for our ignorant Linnen-Draper I doubt I shall soon prove them Witt Would bee as this Jack a Crispian Would-bee for he understands no Mans Principles 2. There is sent me by an unknown hand already an Ingenious Lampoon upon our Linnen-Draper which some that know him say is an Exact Description of his Birth Parents manner of Life such as I have seldom heard of For my part I abhor all things of that Nature and was about to send it to him with this Declaration That I would not use much less Print any such Paper This way of Answering betrays any Cause whatever 3. That two Lampoons are Printed against me already to which I have given a Sober Reply Let this be Answer'd before a New one be made For my part I keep both their Papers by me in the Window to look on when dull and melancholy to revive me Indeed Gentlemen Print such Lampoons every week I care not I am so Zealous for the King and so Compassionate on Poor Tradesmen That if you please to further the Custom of the King for Paper or help Printers and Stationers and Booksellers you may I think all Men now conclude that read my Defence That never were more Impudent Lyes told by any Man then by B. C. and W. C. Men that are ashamed to own their Books tho I not mine I wonder how they dare to be seen among them that know what they have done Not one Man comes to me for the proavis'd five Pound tho a half Year be past For my part I am much of Luthers Mind and Spirit When he was told that his Books were burnt at Rome If they said he burn my Books I will burn theirs I may say to many I had almost said to most in this City what Paul did to the Corinthians You suffer Fools gladly seeing your selves are wise This I will be bold to say I met with as wise Men in the Cuuntrey in Bristol in Plymouth and elsewhere as here Some here are very angry for my saying so and boast what they have read and seen that to my certain knowledge cannot talk common sense nor I think turn one Octonary in the 119 Psalm into not only Greek but true Latin Some in the Countrey had need to send them Books as much as they these I confess I was no Match for some I once Conversed with but for many Hectoring Persons here Is it not a shame for some to say It is an Honour for their Countrey Brethren to come into their Pulpits c When Perhaps
in these yet they are not a sufficient cause to take up Arms and Rebel against the State and so it is in the Church Nothing can be a sufficient cause but where something is contrary to the Law of God is impos'd as a condition of Communion for if it be not impos'd on me I may still joyn in Communion without Sin and then I ought so to joyn and it is a sin not to joyn As if an impious Law were enacted in the State yet I ought not to Rebel for this only if it be impos'd on me I ought to refuse it and so it is in the Church There is no cause for Rebellion in the Church that is not as sufficient for Rebellion in the State You urge the Oath of a Church-Warden as a cause fâ—â— Schism But all that can be infer'd from thence is that those that scruple that Oath should not be Church-Wardens It is not impos'd as a condition upon any and there is the same reason to Rebel against the State for that Oath for it is injoyn'd by Law as to make a Schism for it in the Church I now come to the main Proof That is from Scripture You quote four Texts Stand fast therefore in the Liberty wherewith Christ hath set you Free and be not again intangled with the Yoke of Bondage 2. Be ye not the Servants of Men. Rom. 3.14 And the fourth is Colos 14. To the first I say The Yoke of Bondage was the Law of Moses to which the Jewish Converts did seek to oblige all Christians which was the occasion of the Council call'd at Jerusalem Acts 15. And the Liberty wherewith Christ hath set us free is from the Bondage of that Law Christian Liberty must not be understood to give every man Liberty to do what he pleaseth or to free men from the Lawful Commands of Superiors therefore no consequence can be drawn from this Text to warrant Schism upon this Account of our Ceremonies unless they be prov'd to be unlawful and secondly to be impos'd as Terms of Communion The second Text Be ye not the Servants of men of Literily taken will overthrow the Right of Masters over their Servants and in no sound sence will come to the Case in hand Rom. 14. Respects the Case of private Persons Judging one another in things left to their Liberty but not to oppose the Lawful Commands of Superiors especially so as to make a Schism upon that Account the hand Writing of ordinances mention'd Colos 2.14 Was the Curse of the Law due to us for Sin which Christ Nailed to his Cross as is plain from ver 13. and hath no Relation to that which we enquire after These are all the Scriptures you produce to justify separation on the Account of Ceremonies You object a neglect of Examination before the Sacrament but this is clear is no sufficient cause for Schism and it may be best amended without separation by admonishing of others and shewing them a good Example Our Rubrick requires it And therefore they are Nonconformists to our Church who do not practise it You say That sanctification by a Man 's own Free will Justification by a Man 's own Righteousness Salvation by his own good works is not bad Doctrine now I know not where you have heard it it is expresly contrary to our Articles and Homilies which all our Clergy subscribe and if any teach otherwise let them Answer for it They are therein Non-conformist because not conformable to the Doctrine of the Church and here can be no cause of Schism because no such Doctrine but the contrary is impos'd as a Term of Communion at least to the Clergy What you say of Parker Stillingsten Hales is nothing to our business They are but private Doctors and there can be no cause of Schism here Would you think that Baxters Life were a sufficient cause were there no other to make a separation from the Communion of which he was a Member You say The Church's Power to appoint Ceremonies was not in the Thirty Nine Articles What if it was or was not doth that make them unlawful Or is that a sufficient cause for Schism for remember that is our point Your Condemning private Baptism as unlawful to a child in danger of Death is a Vindication of the Preface to the Discourse of Baptism for which the Anthor hath been blamed as doing wrong to the Dissenters in suggesting that they laid not so much upon Baptism as we do But this is not our present Subject and I will not digress You say Christ did not appoint Baptism from the Jewish custom He certainly continued the custom which they had begun and if the custom had been finful and abominable as you say it is not to be imagined that he would have given that countenance to it instead of Reproving it You say Things of a civil nature common to others as well as Christians to other actions as well as Religious as Love Feasts Kiss of Charity may be done without Divine Appointment our Anti-Ceremonial men grant to all the World Answer That the Love Feasts and Kiss of Charity were used in Relious Worship is certain indeed Love and Feasting Kissing and Charity too are things of a Civil Nature in the Civil or common use of them but when they were appointed in Religious Worship they became of a Religious Nature All actions or things are of a civil or Religious Nature as they are used to a Religious or civil use As Musick in the Church or out of the Church are of the same nature as to it self but it receives a different denomination according to the different uses it is put to with the same Tongue we perform Religious Woship and at other times prophane God Now I would gladly know a reason why Musick or a Surplice might not be used in Religious Worship as well as Kissing or Feasting I beseech you to consider impartially and let us proceed upon Principles and Reasons and not upon Passion and Prejudice which blind the Eyes of wise Men. But put things to the utmost if any cannot overcome his Scruples against Musick for example Let him go to the Church where it is not used which are many in the Kingdom and however he may think it inconvenient unless he can prove it positively forbidden by Scripture or by necessary consequence here is no ground for Schism for that is our point The NONCON WHen I said The Pharisees and Papist in your sense were not Guilty you say Guilty of what I answer Of adding to Gods Law I thought plain tho of violating the Rules of Decency c. If the Ceremonies of the Pharisees were too many insignificant and burthensom and such are the Papists say you but who shall be judge How much stress is laid upon yours I have shewn Beyond the nature of the thing are words I understand not Mosaick Ceremonies were not changed in nature but in use neither is Baptism or the Lords Supper now else
they cry it is a Preclous VVord tho no sense nor truth deliver'd You that talk so much of Free Grace Remember it is free tho Devils and Damned Souls be not at last sav'd as some here say Tho all Men the worst of Men go not to Heaven when they dye as that Fool that Calls himself Elijah the Prophet says Who hath Written an Aurea Clavis about Miracles to confirm his Faith that he is the Elijah promis'd Yet this Barber cannot talk English and will not say it positively he is Elijah Shall his Lying Miracles convince us that he says do not make him conclusive Every Idle Jack now shall be ready to flee in the Face of Ministers and leave them as no Gospel Preachers tho never so serious sound or accurate This Barbers Doctrine is That God is the Author of Sin and when they haâ—â— serv'd his end be makes them amends and takes them to Heaven Antinomianisut is a lovely thing with now not a few We read of such of Old I enquire whether the words we Translate Sons of Belial which the Septuagint sometimes render Lawless Children or Sons against Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 2.12 Might not be rendred by our Translatours had they known such a Tribe as we do The Antinomian Children When the Angels in Heaven thus turn'd Antinominians Heaven was no place for them And when these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pestilent Children by which the Septungint elsewhere calls Sons of Belial perswaded our first Parents to turn Antinomians to Gen. 3.1 4 5. Yea hath God said Paradise was no place for them And when some among us turn Antinomians may it not be a Query whether the Church should any longor be a plaâ—e for them I affirm Dr. Crisp doth often question the usual methods of Conversion confirmed by Scripture Divines and all Christians Experience whether they marr'd not all the work till he hung out his new light I humbly pray our Accusers to be at leasure for a while and not for Expeditions sake pass sentence on us before they hear our Cause For such as are come to that higth Ministers and People that they will not some Confess Sin others not Pray for Pardon I think they are of all Creatures most miserable You as your Old Brethren the Crucifyers of the Lord Jesus are not Christ Exalters but D basers you do as they Bow the Knee before him with a Hail but all but a Mockery You say you put the Crown on the Head of Jesus Christ but it is one of Thorns and the Scepter in his hand but it is a Reâ—den one Mat 27.28 29. You kiss Christ as one did But He may say to you as to him Judas betrayest thou the Son of Mun with a kiss When Mr. Baxter saw so many Armed Men turn Antinomians and justifying-Justifying-Faith was to believe a Man was justified And after all their strictness grew Licentious he in a great Zeal and Fury wrote his Aphorisms of Justification When this Book cause out he was not then known in Oxon and they thought it was a Jesuit tiâ—â— they saw his Infant Church Membership and baptism came forth the best Booâ— by the way that ever was Written oâ— that Subject they began to valuâ— him Many Presbyterians follow'd him and still do but none under that Denomination that I know of followed Crisp Some unwary Independents in as great Zeal and Fury follow Crisp none of them Mr. Baxter that I know of And now between these two Contenders Tâ—â— Question is Which is in the right 〈◊〉 Which brings to my mind a Story Sir W. Rawleigh in his History tell us When two were contending which was the best Soldier The Frenchman or the Spaniard one standing by after all said the Englishman So the Calvinists say I or Old Protestant But to return to our Right Antinomian for remember I am far from Condemning all that are so call'd that cry down all sadness for sin c. Pray Sirs yet I Pray That that Jesus the Lord and King startle not at this who in the Days of his Flesh cur'd many Demoniacks That he would take you in cure tho your Evil Spirits Name be Legion we are many Should we now be silent the stories of the Streets may cry out against us A word is sufficient Remember the followers of Mr. D. your Meteor Lantren hath lead your Preachers into Confusion in their Pulpit Harangues He that looks for a Connexion or Correspondency either of sense or truth may look in Vain And for you it hath led you into Lakes and Precipices and there left you Your Preachers coming any where is Omnious as is said of a Comet or the coming of a Whale into a River Your Arguments are of no Value too mean for any Man to insist much on a solution of them yet if I cannot put your passions and my own to a demur I know not what I may in time be forst to do I close this part of my work with a known certain story a worthy Congregational Minister lately wrote thus to one of the same perswasion I ever valued you which made me at last take up with your Antinomian Principles I often Preached them up to this Congregation to which I belong which I found a sober People but now I have Preacht a Congregation of Christians into a Congregation of Devils * Two of my hearers went away and committed uncleanness immediately I therefore resolve to Preach up the Old Protestant Doctrine c. May you all thus repent and reform as this Man Amen Amen As I ever have been careful to decline Stories upon common fame not because I doubted them but could not prove and therefore mention what I know I shall now take the like method about our Mecanick Preachers such as I knew One with whom I was acquainted when Dead I saw his Notes after he had been a Preacher Thirty Years the Text was Heb. 11.6 For without Faith it is impossible to please him He that cometh to God must believe that he is and that he is a Rewarder of them that diligently seek him In these words saith he are these three things 1. An impossibility for without Faith it is impossible to please God 2. A proposition with a direction He that cometh to God must believe that he is 3. Here is a reward and a rewarder of them that diligently seek him I shall enquire saith this Shooe-maker for such he had been 1. What God is 2 What Faith is 1. God is an Omnipotent Omniscient and Omnipresent God 2. He is an Almighty God c. There are two sorts of Faith 1. The Faith of adherence 2. The Faith of relyance And you may easily imagine how all was prov'd and spelt Another Preacht in a Town to which I was no stranger on that Text God hateth the wicked He said it appear'd God hated them 1. Because he did not Love them 2. Because he could not endure them 3. Because he was