friend The Answer returned Junii 5. WOrthy Sir Although my Letter written as I conceive on a very just occasion and in a friendly manner to Mr. Helm be not yet vouchsafed any answer yet have I this fruit of it that you upon sight thereof have been pleased thus far to shew your love to the Writer as to give me your Advice Advice led in by so favourable an elogy of your undeserving friend that were the Admonition sharper than any point of my letter yet should I think my self bound to take it well Monere Moneri you know the rest I do not only not take it ill but heartily thank you for it and will obey it preferring your judgment herein before mine own For truly when I consult with my self give me an ingenuous liberty to speak a little boldly with you I can see no cause but I may write more such letters That letter hath two parts one defensive of many Ministers for their life and learning well approved the other admonitory desiring a revisall of some points deliverd by that Preacher my friend In the Defense I have certainly said somewhat that cannot be refuted by silence nor as I think by words And in my Admonition I have touched that which ought to be retracted or at least excused Why am I not answered by letter if I am wrong to be reduced or informed if I am right to be confirmed To give no Answer in such a case I confess I cannot reconcile with the Rules of humanity which I have learned and which I did believe my friend would not transgress The true use of a letter is thereby to understand the writers mind and so to give him answer what other use may be made of it as you say truly I know not but I esteem it not worthy to be seen by Superiours against whose command I am so far from contending that I will not publickly condemn what they publickly commend But to speak to your second it hath been esteemed heretofore very conscientious to contend against some things tolerated by the Magistrate So did many zealous Preachers contend against sports on the Lords day tolerated once and so do some still contend against Usury tolerated yet And for Forms and Discipline the Old way you know was preached down when the Laws and Magistrates did endeavour to uphold it These preachers I cannot defend but would say something for them if it had been a Form tolerated only and not establisht For we look upon a Form tolerated as a thing not approved by the State but winked at for a time and dispenst with to content a party or side A Form tolerated is at most but for triall and so long as it is put to the triall it may be contended against not by force but by argument and disswasion Nor is this to oppose the State or cross their Intention for til they declare their Mind it is presumption in a private man to intrude into their Counsells And therefore while things are under Consultation as now it cannot be justly called opposition of the Magistrate if one dispute in a familiar letter against that which they tolerate Nay the liberty of familiar letters you know is of greater extent For my part there is none gives more to the Magistrate in matters of Religion that I do none is more ready to submit to laws in all things not cleerly contrary to the Highest Law And for the present Toleration although I think I may safely take the liberty is not this also a part of the Toleration to discourse of such matters either by letter or otherwise yet I will obey your Advice as I said and I cannot chuse but commend your Moderation in not judging any man scandalous for not being of your Form Though out of Form I am really Sir your Servant in Christ Another to the same not long aster GOod Sir Having not the leasure at present to attend you at Stow I send my letter to to salute you and your good company I have considered upon your Argument yesterday taking advantage from the rubric in our Service-Book That Catechizing and Confirmation must go before the Sacrament of of the Lords Supper Therefore your New Covenant The Antecedent is in the rubric after the Form of Confirmation And I cannot defend the former neglect of Confirmation in the Bishop nor any present neglect of Catechizing by any Minister But seeing there is now none of that Confirmation to be had a great want in the Church I think what if the Minister do his part in instructing people in the Catechism and the people not only make Confession of Faith but profess Repentance Charity Obedience nor hath the Minister any assurance no nor just ground of suspicion that they are not sincere shall he not admit them to the Lords Table I would not presume to condemn all the pious and learned Ministers of the Church of England that have administred the Sacrament upon such tearms When we cannot have all done we would we must be content with what can be done as the case standeth Well Confirmation I grant is commanded as convenient and profitable not so necessary but that in case it be wanting the Sacrament may be administred Now to the sequel How your Covenant can serve in place of Confirmation I do not yet understand It consisteth only of the Confession resolution and promise of the Covenanters whereas Confirmation or laying on of hands is an act of the Bishop to certify the person confirmed of Gods favour and gracious goodness towards him and it is joyned with prayer and benediction wherwith the party is thought to be strengthned and encreas'd in grace Your Covenant I grant is somewhat like the Answer in our Catechism where the Catechized undertaketh the Baptismall vow made in his name and promiseth by Gods help to perform it And surely that is done by all that come with us to the Lords Table And approaching to it in the quality of such as repent them truly of all their sins are in charity with their neighbours and intend to lead a new life they do renew their Covenant and in taking the Sacrament have the seal thereof as t is very requisite nor do I yet see how Ministers can refuse to give it Sir shall I be bold in secret to ask you what great deliverance is the ground of your Covenant I doubt of it because upon the late deliverance from the Scotish Invasion all hopes were cut off of reforming this Church according to the pattern of Scotland which unless I am deceived was one end of the Scotish Covenant receiv'd in England I deny not great Deliverances but I take advantage from the Scots Covenant and say that the Friends thereof instead of Deliverance have had a totall overthrow Give me a little light in this and reconcile the Covenants in the religious part of them for I meddle not with temporals That which you said as I take it of peoples having
excommunicated themselves by a defection from the Gospel in life and manners which is you say in effect all one as to fall from the Faith must be explaned by you For Apostacy from the Faith and profession of Christ cuts a member off from the Church and Corruption in manners doth but make a diseased member and such a one must be cured gently I remember a Covenant somewhere in Mr. Rogers his 7. Treatises a Book Dedicated to King James I would gladly know whether such a one as that might not serve your turn Your Servant C. B. Reader I am tempted by the mention of the Covenant in the former Letter here to insert what seems to have been written about this time Queries of a Christian Brother which he desires may be answered before he enter into the Covenant held forth at Winchoomb 1. WHether it be lawful for any number of people thus to combine without direction of Authority which is wont to be jealous of Meetings lest under pretence of piety somewhat else be intended 2. Whether all that is moral in this Covenant be not conteined in the Prayer of all Communicants the old way to live a godly righteous and sober life and in the profession to repent of former sins and lead a new life 3. Whether all that are Catechized the old way do not take on them as good a Covenant when they answer Yes verily and by Gods help so I will c. 4. What is meant by the corrupt and formal way of worship whereof they are ashamed If the worship established in the Church of England is it not a false and scandalous expression 5. What is meant by all other Godly disciplin if the use of the Keys where have these Covenanters any Commission 6. Whether they can be said to keep the Unity of the Spirit in the bond of Peace that innovate in the Church and divide without cause Queries upon the Covenant at Winchcomb 1652. 1. VVHether it were not much better and more needful for the People to repent their departing from the Vow of Baptism and from the Orders and Ministry of that Church wherein they were Baptized than to charge the Worship thereof as corrupt when the corruption is only in themselves 2. Whether any People can have enjoyment of all Gods holy Ordinances that have not any Minister among them Ordained after the Apostolical manner 3. Whether Ecclesiastical Power be grounded in the People and not derived from Christ and his Apostles by a succession of Church-men 4. Whether it be not Schism to cast off obedience to the antient Apostolical Government of the Church And to be of these new Congregations to communicate in Schism 5. Whether Schism be not a great crime when as every Christian is bound upon his Salvation to maintain the Unity of the Church 6. Whether any example or pattern of a Congregation without dependence upon some higher Ecclesiastical power can be found in any Age till this last 7. Whether mutual Admonition and all that is good in this Covenant may not be practised keeping our dependence still on the lawful Guides of the Church 8. Whether they can be said to walk humbly and inoffensively toward All that take upon them to condemn the whole Church as corrupt and renounce Communion with all that joyn not in this Covenant Another Letter to Master H. about the same time SIR ALthough I have promised to write no more Letters such as the former wherein it seems you have found some dislike that you will not tell me of nor will I oppose your new Church-State any further than in modesty and charity I may yet having missed of your Company to day and having understood by Mr. Tr. that you have had a report brought you concerning your Orders and Me I desire you not to believe it before you hear me and the like I desire concerning any Report you hear of my Preaching One thing more Whereas I am informed that the last Lords Day you were much in confuting my Interpretation of 1 Cor. 5. 11. and brought consent of Interpreters that no not to eat is not as I understand it spoken of common eating I have here transcribed Diotat's note No not to eat Namely in common course of life shun all manner of voluntary sweet and friendly conversation with him The same shunning of Infidels was not required and therefore you must acknowledge your proof weak They might eat with Infidels Therefore much more with Christians I will trouble you with his note upon v. 4. When ye are He speaks to the Pastors and Conductors of the Church The meaning is Being gathered together in Ecclesiastical judgement having this my Declaration c. Whereby you plainly see your foundation for an Independent Congregation taken away Pray Sir weigh this and if you please the former Letter with the same quietness of mind wherewith I wrote it and return me two lines of Answer that I may know my friendly Office is not lost and take you the same liberty of correcting me who am your Christian Friend No Answer was returned to the former Letters and so there was a Cessation till the next year But in the mean time this following Paper came to my hands supposed to be written by Mr. B. out of a desire to have somewhat done in the way of Reformation by the neighbouring Ministers to take away somewhat from the grievous Criminations Mr. H. and such others usually cast upon them as hinderers of piety and hardeners of the people in their Sins This Paper I believe the pious Reader will take kindly from me intitled A Reformed Congregation 1. WE do in thankfulness acknowledge the great Mercy of God in not giving us up utterly to confusion and desolation but preserving us under any Government wherein Law and Justice is so administred that we may if we be not wanting to our selves lead a quiet and a godly life And we content our selves with the present State not seditiously seeking after changes 2. We do much honour the Church of England wherein we have been Baptized and bred and notwithstanding any small faults in the Constitution and Disciplin or great faults in the late Officers and Governours thereof we insist upon the same Grounds and adhere to the same Church as it was in Queen Elizabeths time defended against the Roman by Jewels Apology and against the Innovators by Hookers Ecclesiastical Politie 3. Yet do we not think all the forms and rites thereof so necessary but that we may as discretion shall require omit them upon occasion and in their stead without coutempt of the former use some that are different and serve well for order and decency in the service of God 4. To rest in any forms and rites whatsoever and to serve God only externally we hold a very imperfect and unacceptable serving of God who requireth chiefly the heart But as God hath made both our Bodies and Souls and Christ hath redeemed Both so do we desire to
man of a different way and to make good his cause to appoint a time place and some discreet persons to be witnesses and I would wait on him Let him shew you my Note I never heard of any good order at any late-publick popular disputes and it is against my peaceable disposition and Studies to engage my self to the noise factions of such meetings 'T will be better sure first to corfer in private I will meet Mr. Helme at Mr. Freemans house if he will The sooner the better Let him chuse some seâ—ect friends of judgment and I shall be glad to have both of you present to keep us within the Laws of Academicall Disputation Upon which meeting if we can agree upon any publick orderly way of Tryall that may tend to a good effect with leave of Superiours I shall God willing be ready and either answer or oppose so far as it concerns me I most desire to confer by letters with any sober Divine Nec quenquam fugio Your very humble Servant C. B. That same week was sent to Mr. H. a paper conteining three false Doctrins to be confuted at Gods house in Winchcomb by some neighbouring Ministers Novemb. 9. with an Epigram to the erring Brethren Papists look one away c. See it immediately before the Dispute Mr. H. to Mr. B. October 31. 53. SIR There was a nameless paper sent to me with three questions and a Libell at the end of it directed to the erring brethren the Messenger said it came from you I desire to know who those erring Brethren are The question I propos'd takes in the substance of what is in difference between you and me And I shall be ready the day and hour appointed viz. 10. of the clock on the 9. day of November next at the Meeting-house at Winchcomb which you Idolatrically call God's House to justify through Grace that assertion I sent to you and I do desire your positive Answer whether you will be there or not to answer as you first proposed my opposition Your friend so far as you are for truth C. H. Mr. B. to Mr. H. November 1. 53. SIR I am very prone of my self to wait on you either privately or publickly but you know I think or may know that my Intention was for a private meeting I am assured by some judicious friends that no scholastic Order is to be hoped for at your publick Meeting Wherefore I may without any injury to my Cause decline it being ready to answer either by word before some discreet witnesses or by writing as you shall please to propose your Arguments But pray let them be Arguments not ill words as Libell Idolatry Murdering and other the like elegancies of yours In all wayes that become an ingenuous man and a Christian I am your servant All-Saints-Day Mr. B's Reply to Mr. A. P. Octob. 31. 53. DEar Sir Si judicas cognosce My self am best able to inform you both what my Thoughts are and what my Actions are Ever since I was initiated into Holy Orders which was above twenty years since it hath been my Design in preaching with sincerity and simplicity of heart I thank God though with much weakness to commend unto my Hearers both the Form and the Power of Godliness not one without the other but Both Quae Deus conjunxit I could never approve of those that pretending to set up the Power cry down the Form that is all decent and comely Rites and Ceremonies ordained by the Church nor of those that while they were zealous for Rites and Forms neglected the Power The Church of England I have always reverenced I mean in respect of the excellent constitutions and Laws of it as for corrupt practices of Officers or Ministers therein I can be sorry for them I cannot defend them And now since the late obstinate Disorders of our people I am more in love with the Beauty of the Church appearing still in the said constitutions Till I find a better Church I must have leave to continue in the communion of this A causeless separation from it I cannot excuse from the crime of Schism In the Ministration of the Sacrament I indeavor to follow the Rule so far as I can and after the best preparation I can use admit only those that joyn with me in holy professions and serious and solemn engagements to lead a Christian life If I be enformed of any particular that scandalously breaks his Vow I will take heed how I admit him again without satisfaction But where things are doubtful I encline to the more favourable part Private Conference either by word or Letter I much desire with any of your Temper Publick I refuse not if it may be quiet and orderly Your Letter I much thank you for I will study it and give you Account This general Answer I scribled and sent you this next morn after the receit of yours that you may know I have kindly taken it and that I heartily am SIR Yours C. B. His fuller Answer to Mr. A. P. Dear Sir THe Zeal that sparkles all over your Letter of the 26. of Octo. which I have now had leasure to read so often that I can read it perfectly calls for a more particular Answer than I gave you on Monday last Expect only a few brief notes upon it till I have the opportunity of a friendly meeting You say you do not find but Mr. H. proceeded according to what I proposed to him My note shews that I offered a meeting at the place he would appoint in the presence of some discreet Auditors What place can be understood but a private place or house as I also explaned my self to the Baylif that received of me the Paper mentioning his house or Mr. F's so that it is no receding from my offer but a refusal of an unreasonable demand if I come not among the confused multitude Peruse a passage in Hookers Preface concerning publick Conferences or Disputes and consider whether Mr. H. his publike meeting will admit of any such Rules You say You are grieved to hear of me as an Opposer of Reformation c. If you would make it appear to me that the work at Winchcomb is a work of true Reformation Oh how glad should I be to contribute my best aid to it But I administer the holy things you say to Prophane Wretches the haters of Godliness who the next hour c. We confess our selves to God miserable and wretched sinners but we trust in his mercy that he will accept us in Christ not weiging our merits but pardoning our offences I shall use the best means I can to find out those you characterize and deal with them accordingly but after all care there may be false Professors and Revolters in the truest Church I countenance none in their corrupt and loose waies but on the contrary shew the danger of such looseness and exhort unto all Gospel-Order nor do I know any of my Company that do
Winchcomb Sessions last that you had malignant Neighbours Sir you are not to endanger any man's name or estate by such a character that is a professor of that Religion which Christ hath taught that submits to the Higher powers that desires to live peaceably with all men Such a one particularly doth he profess himself to be in truth who also is Your friend to serve you C. B. May 23. 53. A Reply presently upon receipt of Answer to the letter of May 23. Jun. 8. 53. SIR To shew my respect unto you and the desire I have you should have any fair satisfaction concerning my doings I shall give some touches upon the severall parts of your letter passing by the ill language in it proceeding not from your reason but passion and being very well assured that many pious and learned men equall to the best of your Approvers doe concurre against you in the charge of uncharitableness and do not think fit to conform themselves to your example Ad. 1. The wicked men cannot be said to be hardened in their wicked wayes by us that promise them life onely upon Gods terms if they repent and believe the Gospell Nor have they that are convinced of sin by you at Winchcomb any other salve from me at Sudely to cure them but the promises of the Gospell upon their Conversion Yet do not I confess that every thing you call sin is so How many good things have you called evill That of Ursin is not pertinent unto me for none are acquitted Verbo visibili that are not also Verbo audibili Both wayes are they acquitted that are truly that which they profess 2. This Ordinance is no otherwise prophaned than others are by unworthy partakers Prayers of wicked men are abomination why do you let them prophane your prayers at Winchcomb As to Ezec. 44. And other places elsewhere I must confess you have an unhappy skill in making the Scriptures look kindly upon your selves and with an ill aspect on such as are not of you Before that Text will serve your turn you must prove our people are the uncircumcised in heart and gone astray after Idols 3. T is no guilt at all to see men making a solemn memorial of Christs death and praising him promising to obey him better than they have done Hag. 2. 3. Is sure mistaken by you 1 Cor 5. 6. justly condemns the countenancers of the Incestuous person and is not pertinent to them that make an open detestation of all sin 1 Cor. 5. 11. requires that Christians which are fornicators drunkards c. be avoided and not eaten with which is clearly spoken and interpreted by all the learned interpreters I believe of abstaining from familiar converse Yet no man denyes but such are to be excluded also from the Holy Table But this must be done judicially There is not wanting diligentia debita in the Minister when he gives instruction and admonition and admitts none whom he knows or is informed of to be in that black rowl The Discipline Authoritative in the places cited Matth. 18. and 1 Cor. 5. is conceived to belong to other Overseers †than you or I. Your comparisons prove nothing Nor is the case alike We give that which is good to those whom we in charity suppose to be well affected †See the Author of binding and loosing 4. If there had been only Prayers and not wars for Reformation many think it had been the more Christian way But Sir was not the Reformation fought for a long time Presbyterian That 's not yours Nor is yours established I perswade all to light and purity 5. I assist the true Reformation in preaching piety and charity and admitting such to Communion who vow holy vowes And I think they are of the best sort My cure at Hawl and Sudely is not comparable to your large Diocese And for gathering a Church truly I am ready to serve all my Christian friends that upon the liberty granted under this Government will make use of my Ministry 6. For Matter and Form our congregation I trust in Gods mercy shall not be ashamed to look upon yours and we endeavour to be above you in our humility at least and charity And if you will inform against any member and prove the accusation he shall feel our Discipline But I perceive by what you add you are misinformed and so may I be God send us more of the Gospell-Spirit C. B. June 8. An Addition TO your Rule where no excommunion no communion I answer that the power of Excommunion is in the Governours of the Church and I conceive belongs not unto particular Congregations For before judgement given there must be a tryall by examination of witnesses c. Do you keep such a court in your Church pray shew me the Commission for it Now if the Government of the Church be hindred or excluded the blame must light upon the Enemyes thereof and particular Congregations must enjoy the ordinances as well as they can Besides by your Rule all the Congregations of England in former times had no right to Communion because they owned no power of Excommunion only they could present faults and so must leave them to the cognizance of their superiors As for 1 Cor. 5. You must not look upon Corinth as a single Congregation but as an Episcopall See according to some according to others as governed by a Consistory of Presbyters See the Expositors Calvin in 1 Cor. 5. 4. COngregatis vobis Erat in veteri Ecclesia ordinatum presbyterium hoc est Collegium Seniorum cujus omnium consensu prima erat cognitio inde res ad populum sed jam praejudicata deferebatur 11. Cum tali nec cibum quidem sumat is Per cibi communicationem intelligitur vel contubernium vel interior convictus nihil enim prohibet quo minus si in diversorium ingressus videam excommunicatum quempiam assidere simul cum eo prandeam neque enim ejus excludendi mihi est potestas C. 11. 28. Probet autem seipsum homo Neque vero perfecta aut fides aut poenitentia requiritur sicuti quidam perfectionem quae nusquam inveniri potest nimium urgendo universos mortales in perpetuum à coena arcent Fide setiam inchoata ex indignis facit dignos 29. Qui ederit indignè offerri illis corpus licet ejus participatione sua eos indignitas privet 34. Caetera quâ—m venero disponam De externo decore loquitur quod ut in libertate Ecclesiae positum est ita pro temporum locorum hominum conditione constitui debet C. 13. 7. Charitas omnia fert omnia credit Simplicitatem humanitatem in judicando hic requirit asserit esse perpetuas Charitatis comites Ita fiet ut homo Christianus falli sua benignitate ac facilitate satius esse ducat quam sinistra suspicione fratrem gravare Idem in Ep. ad Philip C. 2. v. 3. Nihil per contentionem Excitatur contentio dum