Baxters Narrative of His Life and Times

All the Disturbance I had in my own Parish was by Sir Ralph Clare's refusing to Communicate with us, unless I would give it him kneeling on a distinct Day, and not with those that received it fitting. To which Demand I gave him this following Answer.

§ 34 About the same time that we were thus associating in Worcestershire, it pleased God stir up the Ministers of Cumberland, and Westmorland to the same Course; who though they knew not what we had done, yet fell upon the same way, and agreed on Articles to the same purpose and of the same Sense and Importance as ours were; of which Mr. Richard Gilpin (one of them, a worthy faithful Minister) sent me word, when he saw our Articles in Print; and they also printed theirs (to save the writing of many Copies, and to excite others to the same way) and they found the same readiness to Union among the Brethren as we had done.

Their Agreement you may find printed; our Letters were as followeth:

To this Letter we returned the following Answer.

§ 35. Upon the Publication of our Agreement, the Ministers in most Counties began to take the Business into consideration; and though some few of the ancient Presbyterians were against it, and thought it would bring the Presbyterian Government into Contempt, or hinder the Execution of it, when it had been agreed on by so grave a Synod at W • stminster, and established by the Parliament, and therefore they rather desired a strict Execution of the Ordinance of Parliament, and an Agreement on those Terms) yet the most of the godly, faithful Ministers, as far as I could learn, were for it: For as we hindered no Man from following his own Judgment in his own Congregation, so we Evinced beyond denial that it would be but a partial dividing Agreement, to agree on the Terms of Presbyterians, Episcopal, or any one Party, because it would unavoidably shut out the other Parties; which was the principal thing which we endeavored to avoid: it being not with Presbyterians only, but with all Orthodox, faithful Pastors and People, that we are bound to hold Communion, and to live in Christian Concord, so far as we have attained, Phil. 3. 15, 16.

§ 36. Hereupon many Counties began to Associate, as Wiltshire, Dorsetshire, Somersetshire, Hampshire, Essex, and others: And some of them printed the Articles of their Agreement. In a word, a great desire of Concord began to possess all good People in the Land, and our Breaches seemed ready to heal. And though some thought that so many Associations, and Forms of Agreement, did but tend to more Division, by showing our diversity of Apprehensions, the contrary proved true by Experience: For we all agreed on the same Course, even to unite in the practice of so much of Discipline as the Episcopal, Presbyterians, and Independents are agreed in, and as crosseth none of their Principles: And they that thought the Expression of the Churches desires in various words of Prayer in Public was better than a stinted Form for all Churches necessarily to use, should not think that the Expression of our Consent to the same things, is a dividing way, because it is done in various Expressions: for this Liberty greatly helped Unity: for many a one would have scrupled some particular words in such an imposed Form of Concord, who yet would accord in the Substance of the Work.

The Essex Agreement was printed; (to the same purpose with ours). The Wiltshire Ministers were so strictly held to it by the Independant Party, that they could get them but to these following preparatory Articles:

The Independant Churches also in Ireland, led by Dr. Winter Pastor of their Church in Dublin, associated with the moderate Presbyterians there, upon these Provocations, and the Perswasions of Col. John Bridges (my Neighbor): And they sent us together their Desires of Correspondency, with which our Answer is here subjoined.

Our Answer whereto was as follows:

They wrote us also a Second Letter, which I here subjoin:

§ 37. About this time, Mr. Vines extolling the Judgment and Learning of Dr. Ralph Brownrigg, Bishop of Exeter, and advising me to choose him as the fittest Man to treat with for Concord with the Diocesan Party, I wrote to him to that End, and sent with all some Terms of Concord. He returned me a very kind Letter, professing his Willingness to prosecute that Work, and withal an answer to my Proposals; which granted the main Matters which I desired, and would have united us all, if such terms had been granted when the King came in, and settled the Church Government; for he granted with Bishop Usher, that every Presbyter is, and must be a Governor as well as a Teacher of his own Flock; and that subordinate Assemblies like Rural Denaries might be set up in every Market Town, or in certain Divisions for the Performance hereof. But because I found him too tenacious of the titular Honors of the Bishops (which though I could have consented to myself, yet those times would not permit) I wrote to him no more, and seeing we were not like that way to attain our Ends, which was a present Union with that Party: But had I foreseen what since is come to pass, I would have prosecuted it farther, that I might have had more of his Confessions to testify against unpeaceable Men.

The Letter I wrote to him was as follows:

Whereto the Bishop made this short Reply:

And not long after I received this Answer:

Bishop Brownrigg' s Answer about Government.

Prop. 1. YOur first Proposal is, In every Parish where there are more Presbyters than one, let one be the Chief, and his Consent chiefly taken in the guidance of the Church.

Answ. 1. This Case is rarely to be found in the Parishes of England, nor can there be a sufficient Maintenance for a Plurality of Presbyters in our Parochial Congregations, yet if such be found, it may be a good means to preserve Order and Peace; that the ordering of Affairs, which shall be referred to them, be managed by him that hath the Praesecture of that Parish, I wish that in those Churches which beside the Incumbent have had Lecturers, this Rule had been observed.

Prop. 2. Let many such Churches be associated (call it a Classis or what you will) and let the fittest Man be their President, as long as he is fit, that is, during life, unless he deserve a removal.

Answ. 2. This Proposal looks like our Rural Deaneries, or Choriepiscopal Order, which hath been laid much aside, but for the reducing of it, and to make it profitable, I wish that it may be bounded with fit Canons, prescribing what they may do, and with intimation from the Bishop and his Inspection, and that such a Dean or President may be continued for Life, that being a means to breed Experience, if he do not deserve a removal.

Prop. 3. Let divers of these Classes meet once or twice a Year in a Provincial Assembly, and let the fit • est Man in the Province be their standing President.

Answ. 3. This Course hath been by Law and Practice already used in our Church in the Archidiaconal Visitations and Synods, which may be more quickened and actuated by sit Canons for their Direction; what and who the President must be, may be provided for by Canons, and his Station continued; and that Presbyters having Cure of Souls should not be accounted mere Preachers but Church-Guides, and as they are already acknowledged Rectors of Churches.

Prop. 4. Let it be left to every Man's Conscience, Whether the President be called by the Name of Bishop, President, Superintendent, Moderator, &c. seeing that a Name is no meet Reason of a Breach, &c.

Answ. 4. If by President you understand him that must moderate the Half-year or yearly Synods under the Inspection of the Diocesan, as his Order may be newly framed, so his Name may be newly imposed; but that the Primitive Name of Bishop should be turned into a new Name, is, as you say, no meet Reason for a Breach; and we see Presbyters assume that Name to themselves, and to put a new Name upon an old Institution is, as Augustine speaks in the like Case, Indoctis struere fallaciam doctis facere injuriam.

Prop. 5. Let no Man be forced to Express his Judgment de Jure, Whether the President have a Negative Voice in Ordination or Excommunication; or whether he be distinct in Order or Degree, seeing it is not the unanimous and right Belief of these things that is of Necessity (for then they must have been in our Creed) but the unanimous and right Practice; but let them all agree that they will constantly join in these Classical and Provincial Assemblies, and then only Ordain; and that they will not Ordain but when the President is one; unless in Case of flat Necessity, which is never like to befall us if this may be taken •

Answ. 5. If by President you understand the Diocesan, then that the Bishop should be deprived of his Negative Voice in Ordination or Excommunication, and so I conceive in other Censures and Acts of Government, is, to make him a mere Shadow without any Authority, like our Scrutators in our University, to propound Graces, and collect Suffrages, and pronounce Sentence: Surely St. Paul invested Timothy and Titus with more Power and Authority, both for Ordination and Censures; but then to remedy the Inconveniencies of a willful Negative, it's fit that an Appeal may be made to a Provincial Synod, that may examine, and if need be, rectify what was amiss in the Negative.

That Church Businesses were Ordered by the Concurrence of more Presbyters besides the Bishop in Cyprian 's time, was fit at that time; when the Government of Church Affairs was Arbitrary, and not Regulated by Law; in which Case it was safest for the Bishop to have the Consent of others with him: This is not our Case, we have express Canons and Laws laid upon Bishops, beyond which they cannot go, and so may well be entrusted with the Execution of the Sentence of the Law, the Sentence of the Judge being only Declarativa & Executiva, and if he transgress those Rules prefixed, he is liable to Censure. In our Church plurimum legi, minimum Episcopo relinquitur, as we see in Civil Matters, one Justice of Peace hath the Power of Executing the Sentence of a Law or Statute, but no Arbitrary Power granted to him.

That the Bishop be distinct from the Presbyter, whether ordine or gradu, is the Schoolmens Debate, and I conceive may have such accord as may not ingender strife.

That Ordination be by the Assistance of Presbyters is already required in our Form of Ordination, and if it be fixed to the Times of Synods it may be easily granted, and sure that Blame that hath been laid upon our Bishops for Ordaining of insufficient Men is most what an undue Charge: the Law of the Land hath set that lowness of sufficiency in Men to be ordained and instituted, that if a Bishop refuseth to give Orders or Institution to a Man presented by the Patron, he is punishable by the Judges: As I have heard, Archbishop Abbot was fined an Hundred pounds in case he did not admit a Clark so meanly qualified as the Law requires.

Some other Proposals are added in the End of your Letter.

Prop. 1. I Am satisfied that the Apostles have Successors in all those Works that are of standing Necessity, and that Church Government is one of those Works, and that it is improbable, that Christ should settle one Species of Church Government in the Apostles Hands for an Age, and then Change it forever after, and they that affirm such a change must prove it.

Answ. 6. Supposing what the Apostles did in ordering of Church Government to be in the Name and by the Authority of Christ, this Assertion I conceive to be very true, and it doth infer a Subordination of all Officers and Members of the Church to the Apostles, and those that were their Successors.

Prop. 2. Whether the Apostles had a Power by Office to govern the LXX. and the Presbyters as inferior Officers, besides the Power that they had by the mere Interest of their Gifts, and Privilege of being Eye Witnesses of the Works of Christ, and Ear Witnesses of his Words.

Answ. 7. The extraordinary Gifts of the Apostles, and the Privilege of being Eye and Ear Witnesses to Christ, were Abilities which they had for the infallible Discharge of their Function, but they were not the Ground of their Power and Authority to govern the Church.

That the Seventy, and so other Presbyters were inferior to the Apostles, and under their Government, doth appear to me, though at their first sending by Christ, they were immediately subject to Christ, the Apostles not being then established in the Government of the Church, but when Christ authorised his Apostles with the Power of Government, Potestas Clavium was committed to them only, not to the Seventy; and so we must conceive that the College of Apostles were invested with the Government of the Church, and the Seventy not having the Keys committed to them were under the Authority of the Apostles, and so were Presbyters to the Apostles Successors.

Prop. 3. If the Apostles Example will prove the right of an unfixed, ambulatory Episcopacy, yet I would see how it appears that ever they were fixed to particular Charges, or ever any of them had a distinct and limited Diocese, where the rest had not Charge as well as they.

Answ. 8. I conceive the Apostles as Apostles had an unlimited, and, as you call it, an unfixed, ambulatory Episcopacy, being sent into the whole World, and not by Christ's Institution confined to any one fixed Seat; but yet that hinders not, but that by Consent and Agreement among themselves, they might have a Distribution of their several Circuits, as it is seen in the Agreement between St. Peter and St. Paul, which as it did not exclude their original Power over all Churches, so it did accommodate them to a more opportune Discharge of their Function, and accordingly they settled their Successors in those Places, not committing to them an universal Jurisdiction which was a Personal Privilege of their Apostleship.

Prop. 4. I am satisfied that very early after the Apostles, the common Government of each Church was by a Bishop and Presbytery; but yet I can see no Evidence that this Church for 150 or 200 Years was anymore than one Congregation, like one of our Parishes for Number of People, which was congregated in a City, and from the circumjacent Villages; as our Independant or Anabaptist Churches now are, while the Multitude were Infidels; I would therefore crave any clear Proof, that the first fixed Bishops ruled anymore standing Congregations, having ordinarily Assemblies and Communion in the Lord's Supper, than one only, and whether the multiplying of Believers did not make a real Change of the former Species of Government, while the Bishop of the City took on him the Government of many particular Churches, who had but one before, and whether Bishops should not have been multiplied as fast as Churches were, and Presbyters were.

Answ. 9. That the Government of the Churches was not only Vicatim, but Regionatim, appears by those Deputies and Successors which the Apostles constituted; in particular, Titus is authorised to ordain and govern not one Parish, but the many Churches in Crete. That those primitive Bishops did employ their ordinary Function of Preaching and adminstring the Sacrament in their City of Residence, may well be granted, which hinders not, but that they might have Inspection into the circumjacent Villages for ordaining of Presbyters, and other Administrations of Government, and what needed a College of Presbyters residing in the City with the Bishop, if they were not sent out by him to officiate in those Villages adjacent, as the Number of Believers required, not did the multiplying of Believers in the adjacent places require several Bishops in several Congregations, independent on the City Bishop, but the ordinary Discharge of those Places was committed to them in Subordination to the City-Bishop, and Presbyters there assembled as occasion required: In this Case it fared with the Church as in Philosophy they say, it is in the matter of Nutrition and Augmentation, where the form is not multiplied, but only extended ad novam materiam.

These Answers not changing my Judgment, I made the following Notes upon them.

Ad 1. Every Church Primae magnitudinis & speciei should be as great and no greater, than is capable of PERSONAL Communion, as our greater Parishes; and every such Church had of old a Bishop. One Altar and one Bishop was Ignatius's Note of one Church; and such a one may maintain divers Ministers; and the Rich should not burden the Church for maintenance, but help freely.

Ad 2. This is a President of a Synod of Bishops.

Ad 3. I thank you for granting Presbyters to be Church-Rectors.

Ad 4. If he be but a President he is but a Bishop Primi Ordinis (of one Church) as the rest: But if he be the stated Rector of many Churches, he is really an Archbishop.

Ad 5. This was written when our Diocesan Frame was taken down, to reconcile them that were for, and them that were against such Bishops, pro tempore.

If you take liberty to cast off the Example of Cyprian 's times, on pretence that the Case is altered by the Kings Laws, then you will never know where to rest while Laws are alterable. Qu. Whether the Practice of the Church till Cyprian 's time be not a probable Notice to us what was the Apostolical instituted Government? If not, why use you the Argument of Antiquity for Episcopacy? If yea, Qu. Whether Rulers may alter the Apostolic Institution? and the Office and work of Presbyters may be changed on pretence that now Bishops can do it without them? He that ever tried true Discipline will find one Parish big enough for one Man's or divers Men's right Performance of it, and Six hundred or a Thousand Parishes too many.

Alas! do you think it Lawful to ordain insufficient unmeet Men, if the Law of the Land so command you; what then are Christ's Laws for?

Ad. 6. Here I granted you the major of your grand Argument for Episcopacy.

Ad 7. The Apostles Superiority of Power I deny not; but that the Power of the Keys was given to the Apostles only, I deny. If Christ immediately gave it to no other, yet by his Spirit he did, and by the Church-Law, which he left to be the Instrument of continued conveyance and Title, by which the Apostles were to invest others with that Power; which the Schoolmen ordinarily acknowledge to belong to Presbyters as such, who may use them to the People.

Ad 8. 1. De facto it is nowhere proved truly that the Twelve or Thirteen Apostles did by consent limit their Provinces; But contrarily, that they Officiated together at Jerusalem; and Peter (if at Rome, as some think he was) and Paul in the same Diocese at Rome, &c. and Paul and John at Ephesus, and Timothy also (as is said).

2. If they had, this had been no fixing anymore Dioceses in the World than Twelve or Thirteen; and whoever since pretended to succeed them in those Twelve or Thirteen Dioceses?

3. And if following Bishops or Princes fixed Dioceses, that is no divine nor unalterable Law.

4. We never read that an Apostle claimed any Diocese as proper to him, or forbad any other to officiate in it, or blamed them for so doing.

5. It is certain that while they went themselves from Country to Country, they fixed Bishops to every Church or City, Act. 14. 23. Yit. 1. 5, 6.

Ad 9. 1. The Apostles fixed not Bishops of the lowest Rank, Vicatim nor Rigionatim, but in every Church, which was then in every City where were Christians; even the same Church that had Deacons and Presbyters fixed.

2. Bishops preached to Infidels to whom they were not Bishops, but Preachers.

3. The Christians of neighbor Villages came to the City-Church; and when they had Oratories or Chapels there, it made them not another Parish; and excluded not such from personal Communion with the Bishops Church, nor extended to such as by Distance or Numbers were uncapable of such personal Communion.

4. Titus was either an ambulatory Evangelist, to go about as the Apostles, gathering and Setling Churches (as I think); or if fixed, he was an Archbishop, who was to settle Bishops under him in every City (as Dr. Hammond judged). It followeth not that a mere Bishop may have a Multitude of Churches, because an Archbishop may, who hath many Bishops under him.

5. As the Magnitude of human Body, so also of a particular Church, hath its Limitation suited to its Ends: Communion by Delegates or Officers only, is the Case of many Churches associated: But Personal Communion in Doctrine, Worship, Conversation and Discipline is the End of each particular Church, and if you extend the Form to more than are capable of that End, even to many such Societies, by so doing the Species is changed.

§ 38. About this time a reverend learned Brother, Mr. Martin Johnson, being of the Judgment of Dr. Hammond and Dr. Gunning, and yet a Lover of all honest, peaceable Men, and constant at our Meetings, Lectures, and Disputations, was pleased to write to me about the Necessity of Episcopal Ordination: I maintained that it was not necessary ad esse Ecclesiae, and that he might be a true Minister who was ordained by Presbyters, and that in Cases of Necessity it was a Duty to take Ordination from them: He opposed this (with Modesty and Judgment, being a very good Logician) till at last he yielded to the Truth. These Letters with their Answers are added in the Appendix.

§ 39. A little after this an Accident fell out that hindered our Concord with the Episcopal Party, and is pretended at this Day by many to justify the Silencing of all the Ministers that were afterward put out. Oliver Cromwell, who then usurped the Government, being desired by some to forbid all Ministers of all Parties whatsoever to officiate, who were notoriously insufficient or scandalous, taketh hence Occasion to put in with the rest all those that took part with the King against the Parliament, and so by offending them, hindered our Agreement with them; which provoked me then to protest against it, and publish my Judgment against the hindering of any Man to preach the Gospel upon the Ground of such Civil Controversies as those.

§ 40. And about the same time, Experience in my Pastoral Charge convinced me that public Preaching is not all the ordinary Work of a faithful Minister, and that personal Conference with everyone about the State of their own Souls, together with Catechising, is a Work of very great Necessity: For the Custom in England is only to catechise the younger sort, and that but by teaching them the Words of the Catechism in the Liturgy, which we thought (besides the Doctrine of the Sacrament) had little more explicatory than the Words themselves of the Creed, Lord's Prayer, and Decalogue: Therefore I propounded the Business to the Ministers, and they all (upon Debate) consented that I should •• rn our brief Confession into a Catechism, and draw up a Form of Agreement for the Practising of that Duty: I drew up the Catechism in Two leaves in 8 v • . comprehending 〈◊〉 is necessary to be believed, consented to and practiced; in as narrow • room, and just a Method as I thought agreeable to the Peoples Understandings: And I proposed a Form of Agreement for the Practice, which might engage the 〈…〉 to go through with the Work: And when I brought it in, it was conse •• ed to and subscribed; and many neighbouring Ministers of other Countries desired to join with us; and we printed the Catechism and Agreement together.

§ 41. Of all the Works that ever I 〈◊〉 this yielded me most Comfort in the practice of it. All Men thought that the People especially the ancienter sort, would never have submitted to this Course, and so that it would have come to nothing: But God gave me a 〈◊〉 willing People, and gave me also interest in them; and when I had 〈◊〉 , and my People had given a good Example to other Parishes and especially the Ministers so 〈◊〉 concurring, that none gainsaid us, it prevailed much with the Parishes 〈◊〉 : I set two Days & Week apart for this Employment: 〈◊〉 (faithful unwearied) Assistant and myself, took fourteen Families every Week; those in the Town came to us to our Houses; those in the Parish my Assistant 〈…〉 , to 〈◊〉 Houses (besides what a Curate did at a 〈◊〉 ): 〈◊〉 they 〈◊〉 the 〈◊〉 to us (a Family only being present as a 〈◊〉 , and no Stranger admitted); after that I first help • them to understand it, and next inquired modestly into the State of their Souls, and lastly, endeavored to set all home to the convincing, awakening, and resolving of their Hearts according to their several Conditions; bestowing about an Hour (and the Labor of a Sermon) with every Family; and I found it so effectual through the Blessing of God, that few went away without some seeming Humiliation, Conviction, and Purpose and Promise for a holy Life, and except half a dozen or thereabouts of the most ignorant and senseless, all the Families in the Town came to me; and though the first time they came with Fear and Backwardness, after that they longed for their turn to come again: So that I hope God did good to many by it: And yet this was not all the Comfort I had in it.

§ 42. For my Brethren appointing me to preach to them about it, on a Day of Humiliation at Worcester when we set upon it, I printed the Sermon prepared for that use, with necessary Additions, containing Reasons and Directions for this Work, (in a Book called The Reformed Pastor ) which excited so many others to take the Course that we had taken, that it was a far greater Addition to my Comfort, than the profiting of the Parish or County where we lived: Yea, a Reverend Pastor from Switzerland wrote me word, that it excited them to Thoughts of practicing it there, though the dullness of some Pastors and the backwardness of the People were their great Discouragements.

§ 43. But all these Beginnings which so comfortably smiled upon us from all parts of the Land, were clowded and obstructed by the proud Commotions, and rebellious unquiet Humour of the Fanatics; especially the Military Anabaptists; who thinking it lawful, because it seemed to set up their Sect, did oppose the Ministry and trouble the Peace of the Nation, and raise Stirs against all settled Government, even against the Usurper whom they had themselves set up. And when Cromwell was dead they set up his Son, and pulled him down again, and set up others, and pulled down them, and never ceased rebelling and overturning all before them, till they had not left themselves a Bow to stand upon. And Harrison 's Party in the Conventicle called, The Little Parliament, as they cast out all the Ministers in Wales at once (who though very weak and bad enough for the most part, were better than none, or so few Itinerants which they set up) so they attempted and had almost accomplished the same in England: The Independents thought that the Parishes were no true Churches, and the Anabaptists thought that those baptized only in their Infancy, were no Christians; and so that they might have true Churches and Christians, many Independents secretly, and the Anabaptists openly promoted the Ejection of all the Parish ministers in England at one Vote, that so they might set up the best of them again in another way, to make Men Christians, and gather New Churches, which they thought was better than to reform the old.

§ 44. These Endeavors having been on foot all the time of Oliver 's Usurpation and before, promoted the Generation of Seekers, Ranters, Quakers, and such others, who sent forth many railing Words and Pamphlets, and the Scope of all was against the Ministry (which yet got ground even in these licentious times, and prevailed against them, and carried on their Work): This was some Diversion to us, while I and others were fain to dispute against Anabaptists, and Quakers, and Seekers, and to answer their railing Invectives, and to build with our Weapons in our Hands: So that (besides my Writings against them) I seldom preached a Lecture but going and coming I was railed at by a Quaker in the Marketplace in the way, and frequently in the Congregation bawled at by the Names of [Hireling, Deceiver, false Prophet, Dog,] and such like Languge: But all this in the Issue furthered our Work.

§ 45. Before this there were two very sober Men in London (Mr. Lamb and Mr. Allen ) who were Pastors of an Anabaptist separated Church: The Wife of one of them (an extraordinary intelligent Woman) wrote me a Letter that her Husband was in troubled Thoughts (not about Anabaptistry, but) about Separation upon that account, and that if I would write to him now, it might do him good; which I did, and gave him many Arguments to prove that though he should continue in his Opinion against Infant-Baptism, yet he ought not to make it a Reason of denying Communion with his Brethren of another Mind. These Arguments met with Thoughts of his own that tended the same way, and in conclusion he was satisfied: Afterwards the same Woman persuaded me to try with Mr. Allen also; who in conclusion was satisfied: And they dissolved their Church. When this was done, the Men being of extraordinary Sincerity and Understanding, were very zealous for the reduction of their Brethren of the Anabaptists way: And to that end they had a Meeting with divers of the most moderate Pastors of the Rebaptized Churches: And they desired my Proposals or Terms on which we might hold Peace and Communion with them. I sent them these Terms, and they entered into Consultation of them, and were in a very hopeful way of Agreement (I saw no likelihood of the contrary): And suddenly the Broils of the Army, pulling down Richard Cromwell, and setting up I know not what, and keeping all in Confusion, broke off all our Consultations, till the King came in: And since then Men dare not prosecute the Agreement, left they be taken as Conspirators, that do it in preparation to a Plot; so unhappily are the Affairs of the Church oft crossed, by Secular Interests and Divisions in the World. But these two Brethren at last cast off their Anabaptistry also, and are now more zealous than other Men against Independency and Separation, by how much the more they smarted by it. The Terms of Agreement here ensue, with a short Disputation preparatory thereto. The Letters that passit on this Occasion betwixt Mr. Baxter, and Mr. Lamb and Mr. Allen, are inserted in the Appendix.

Whether it be our Duty to seek Peace with the Anabaptists?

Because I conceive it no very difficult matter to resolve this Question, I shall the more briefly dispatch it. Only two Terms do need some Explication:

1. What we mean by Anabaptists? We do not here use the word with an intention of Reproach; for that doth less besee • a Disputation of Peace; but we are fain to make use of it, as that Name by which that sort of Men are already commonly known, and distinguished from all others; as not knowing otherwise how to speak intelligibly of them, without using Descriptions and Circumlocutions instead of well-known Names or Titles, which would be contrary to the Common Rules of Discourse.

The Persons called by that Name in General, are all that are for the Baptizing of those who were baptized in Infancy, as supposing it null or unlawful. Of these there are more Subdivisions than I will undertake to enumerate: As to our present purpose it may suffice us to take distinct notice of these four sorts of them; 1. Those that only deny Infant Baptism, and are for the Necessity of Re-baptizing. 2. Those that upon this account do also gather Separated Churches, withdrawing from the Churches whereof they were Members, and receiving none into Communion but the Re-baptized. 3. Those that with the two former do hold many dangerous Errors, either Pelagian or Antinomian, or any other, which yet do not so overthrow the Foundation, but that the Persons holding them may be saved. 4. Those that had such Errors as are inconsistent with a true Belief of the Fundamentals, and consequently with Salvation. And among the three former sorts, we must distinguish between those that are peaceable, temperate, and willing of Communion with us, and that endeavor not the ruin of the Church in their practice: and those that are unpeaceable, and refuse our Communion, and set themselves to root out the Ministry, or to destroy the Faith or Church of Christ.

2. The word Peace signifieth several things, according to the several sorts of Men that we are related to, with whom we must seek it; 1. There is a Peace of bosom Friendship; and this we owe not to many of the Saints themselves: For of bosom Friends we must have but few. 2. There is a Peace of Actual Communion in the Worship of God, as Members of the same particular Church: Thus we owe not to every Christian; though sincere in the main. 3. There is a Peace which is among the Members of all particular Political Churches in the World, as related to each other, and obliged to hold Communion as far as is necessary for the Common Good. 4. There is a Peace which is common to all professed Christians, Members of the Universal Church, though perhaps of no particular Political Church. 5. There is a Peace to be kept with sober Heathens or Infidels. 6. And there is a Peace to be kept with Enemies, both of us and the Gospel, as far as we can.

I shall give you my Thoughts about the present Question, in these following Propositions: Premising that 1. It is not the Peace of bosom Friendship that the Question intendeth; and Ergo, we need not stand on that. 2. Nor is it the Peace that is due to Enemies, or that is due to Infidels and those without; but it is the other sorts due to the several sorts of Christians.

Prop. 1. We may not have that Peace which is proper to Christians, much less that which is proper to Christians in Church-Order, with any that deny the Essentials of Christianity.

Prop. 2. As for those Anabaptists that in zeal for their Opinion do endeavor the Extirpation of the Ministry, or of those of them that are against their Opinions, or any other way do attempt that which would tend to the ruin or great damage of the Church, we may not have that Peace and Communion with them as with in • ffensive Brethren, but must admonish them as scandalous and gross Sinners, and avoid them, if after due admonition they desist not, and repent not.

Prop. 3. Those that deny the Divine Institution, or present Existence of Ministry, or Worship and Ordinances, or governed Churches, are uncapable of being Members of any true Political Church, and Ergo, we cannot have such Church-Communion with them; and because their Doctrine is of heinous Consequence, as tending to the destruction of all ChurchOrder, Worship and Communion, we must reject them, if they shall teach it after due Admonition.

Prop. 4. As for them that think it unlawful to have Communion with us, unless we will renounce our Infant Baptism, and be rebaptized, we cannot have Communion with them, in that Case, though we would; because they refuse it with us.

Prop. 5. We cannot lawfully disown the Truth of God, nor own their Errors for Communion with them; nor may we yield for any such Ends to be rebaptized.

Prop. 6. We may not lawfully be Members of a Church of Anabaptists, separated on that Account from others, (nor of any other unlawfully separated Church,) nor ordinarily Communicate with them in their way of Separation, though we might be admitted to it without any other disowning the Truth or owning their Mistakes. Except it were in a case of Necessity, (as if such a Church were removed among Infidels or gross Heretics) where we could have no better Communion in worshipping God.

Prop. 7. If any one that Erreth but in the bare Point of Infant Baptism, or other Errors that subvert not the Christian Faith, shall yet take it to be his duty to propagate those Errors, it will be the duty of every Orthodox Minister, when he hath a Call and findeth it Necessary, to defend the Truth of such Errors, and to endeavor the establishing of the Minds of the People, and not to let them go on without Controll or Contradiction, lest he be guilty of betraying the Truth and Peace of the Church, and the Souls of the People who are usually sorely endangered hereby: The like must be done by Private Christians privately, or according to their Places and Capacities.

So much for the Negative: The Affirmatives follow.

Prop. 1. The Common Love which is due to all Men, and the Common Peace which must be endeavored with all, must be held or endeavored as to them that deny the Essentials of Christianity. But, as is before said, this is not it that the Question doth intend.

Prop. 2. It is our Duty to do the best we can to reclaim any Erroneous or Ungodly Person from his Error or Impiety, that so they may be capable of that further Love and Peace and Communion with us, which in their present state they are uncapable of.

Prop. 3. Those that believe not some Points that are necessary to the Constitution or Communion of Political Churches, if yet they believe in Christ, and worship God so far as they know his Will, and live uprightly, may be true Christians, and so to be esteemed, even when they make themselves, uncapable of being Members of any Political Church.

Prop. 4. Some Anabaptists and others that make themselves uncapable of being Members of the same particular Churches with us, or of local Communion in God's Worship, may yet be acknowledged to be Christian Societies, or truly particular Political Churches, though in tantum corrupt, and sinfully separated. I mean this of all those that differ not from us in any Article of our Creed or Fundamental of Christian Religion, nor yet in any Fundamental of Church Policy: As e. g. those that only re-baptize and deny Infant Baptism, or also hold some of the less dangerous Points of 〈◊〉 or P • lagianism; but withal hold all the Fundamentals necessary to Salvation, and Church Policy or Communion.

Prop. 5. If any Person disclaim his Infant Baptism, and be Re-baptized, and then having so satisfied his Conscience, shall continue his Communion with the Church where he was a Member, and not separate from them and shall profess his willingness to embrace the Truth at soon as he can discern the Evidence of 〈◊〉 , and shall live 〈◊〉 and inoffensively under the Oversight of the Church-Guides, 〈◊〉 may not Exclude such a one from 〈◊〉 Communion, but must continue him a Member of that particular Church, and live with him in that love and peace as is due to such.

Prop. 6. If such an one should also mistake it to be his Duty, publicly to enter his Dissent to the Doctrine of Infant Baptism, and so to acquiesce, and live quietly under the oversight of the Ministry, and in the Communion of that Church, he ought not to be rejected.

Prop. 7. It is our Duty to invite those called Anabaptists now among us, to loving familiar Conferences; of purpose 1. To narrow our Differences as far as is possible, by a true stating of them, that they seem not greater than they are: 2. And to endeavor, if possible yet to come nearer, by rectifying of Mistakes: 3. And to consult how to improve the Principles that we are all agreed in, to the Common Good, and to manage our remaining Differences in the most peaceable manner, and to the least disturbance or hurt of the Church.

Here come in two more Questions to be resolved: 1. How should such an Attempt be managed? 2. What hope is there of Success?

For the first, I shall briefly give in my Thoughts in some Directions.

Direct. 1. Let the Attempt be made with none that deny the Principles of Christianity or Church-Communion; but with those only that Err; and have such Errors as are tolerable.

2. Let only the most Sober and Judicious be the Agents in this Attempt, who do manifest some esteem for the Honor of God and the Common Good, and a willingness to prefer these before any private Interests of their own or any others.

3. Let prudent hands draw up all those Points wherein we are agreed (leaving the Difference no wider than it is), and let these be all subscribed to by each Party.

4. Let all these Points wherein we are agreed be published in our several Congregations, that the People may not, by our disagreement in other things, be staggered in these, nor make that their pretence for any ungodly Principles or Practices; but may be the more ashamed of them, when they see they are condemned by us all.

5. Let us next agree to make these Common Truths the common and ordinary Matter of our Preaching, and endeavor with our first and greatest diligence to promote them, and to persuade all our hearers to do the like.

6. Let each Party openly disown all those that reject the great and common Truths, though they may agree with us in those Particulars wherein we oppose each other. And if they be intolerable Errors which they Err in, let us renounce their Communion.

7. Let us next draw up the State of our Difference as clearly, and in as narrow room as is possible.

8. Let us agree upon some necessary Rules for the most harmless managing of these Differences; that the Common Truths and the Souls of Men may be as little hazarded by them as may be, and the known and necessary Duties of Christian Love and Communion, as little hindered.

E. g. The moderate Anabaptists that take not their Opinions to be a sufficient ground for Separation from our Churches, may agree on such Terms as these following.

1. Let there be no withdrawing from the Ministry and Church of that Place upon the mere ground of Baptism. If the Minister be an Anabaptist, let not us withdraw from him on that ground, and if he be a Paedobaptist, let not them withdraw from us.

2. If the Pastor be for or against Infant Baptism, and think he have a Call to deliver his Judgment, let not the private Member think he is still bound to contradict him, or withdraw; but having once publicly entered his diffent to that Doctrine, and protested that his Presence and Patience doth not signify an Owning of it (if his Conscience urge him to go so far), let him afterward acquiesce and walk respectfully, lovingly and obediently to the Pastors in all lawful things.

3. Those that are so moderate as to take Infants for Church Members, though not to be Baptized, let them openly make profession of it.

4. Those that do not take them for Members, if yet they have anymore hope of them than of Heathen Children, or think it a Duty in any sort to dedicate them to God, let them bring them to the Congregation, and there in general prosess their hopes and the grounds of them, and either dedicate them to God, or profess their willingness to do it to the utmost of their Interest and Capacity, and desire God to accept them and bless them.

5. Let those that are for Infant Baptism profess that a Personal Faith and Repentance is of Necessity to the Salvation of all that live to years of Discretion, and Baptism without it will not serve the turn.

6. Let all that are Baptized in Infancy, publicly own and renew that Covenant when they come to years of Discretion, before they are admitted to the Lord's Supper.

Thus far in Consistency with the Principles of the Moderate, we may yield to each other, and so hold Communion in the same Congregations: and the practice of this doth belong most to the People.

But for those that join Separation to Anabaptism, yet if they be anything moderate (though they go much further from us than the rest) we may agree on these following Terms with them, to manage our Differences to the least wrong to the Church and Common Truths.

R. 1. Let us promise to go no further from each others Communion, than after serious Consideration, our Consciences shall tell us it is our Duty to do.

2. Let us declare that though one part be confident that Infant Baptism is a Duty, and the other that it is a Sin, yet we judge that they that Err here, while they sincerely desire to know the Truth, may be saved, notwithstanding that Error. (What it will prove to the Children, if the Parent accept not the Covenant for them, and devote them not to God, will be a hard dispute) which I shall not now presume to meddle in).

3. Let it be declared that we take each other for Christians, and Churches of Christ.

4. Let it be declared that we take the rightly called Ministry of each Church for true Ministers.

5. If any of each others Flock shall reproach or disown their Ministers and the Churches they are of, merely because of their Judgment about Infant Baptism, let the contrary part, having opportunity, reprove them sharply, and help to humble them, and bring them to the Confession of their Sin, and to Reformation; that so proud, unruly, ungodly People may not take shelter under either Party by the means of any factiousness or partiality of ours.

6. Let us never intrude into each others Charge without the Pastors Consent.

7. Let us agree that we will not preach for or against Infant Baptism, when our Consciences tell us that the Peoples ignorance of greater Truths, or their Ungodliness doth require us to deal with them on more weighty Points.

8. Let us preach as seldom for or against Infant Baptism, as Conscience will permit; and particularly let that which herein we account the Truth, have but its due proportion of our Time, compared with the multitude and greatness of other Truths.

9. Let these Points also have but an answerable proportion of our Zeal, that we make not People believe that they are greater Matters than they are.

10. Let us not endeavor to reproach one another when we think we are bound to speak for our Opinions; that we make not each other uncapable of doing the People good.

2. As to the second Question, What hope of Success? I shall not presume to determine it: Let every Man conjecture as he seeth Cause; for my own part, I am not quite out of hope, of some measure of Success with some few particular Persons; but my hopes are very low as to the generality.

Object. 1. It is not our Duty to attempt a Work where there is no hope of Success.

Answ. The Case is not so desperate as to excuse us from the Duty: A possibility with the least probability may serve to oblige us.

Object. 2. What! shall we consent to the Exclusion of Infants from their Churches?

Answ. No; but consent to improve the common Truths, and perform our Duties even to such as differ from us in this.

Object. 3. There is not one of an hundred of them that will consent to these Terms.

Answ. If they will not, who can help it? when we have tried them, we have done our Duty, and left them without Excuse.

Object. 4. Shall we confess a Schismatical Church for a true Church?

Answ. Every Schism nulleth not the Church or Ministry that is guilty of it: else most of the Churches in the World were nulled: If they reject the Essentials of a Church they are none.

Object. 5. Baptism is Essential to a Church: The Apostle, Heb. 6. 1. putteth it among the Principles.

Answ. 1. It is only the thing signified by Baptism that is Essential. 2. The Apostle calls it a Principle, because it is one of the first things taught; but not because it is Essential to a Church. 3. The Anabaptists have Baptism in their Churches, though not of Infants.

Object. 6. To make a League with Schsmaticks, is to be guilty of their Schism.

Answ. True, If by that League you own, approve, or consent to their Schism: But not by agreeing with them to perform Common Duties.

Object. 7. They are undermining the Church and Ministry, and shall we seek peace with such?

Answ. 1. Those that we speak of are not such. 2. If they were, yet it is our Duty to hinder them, by agreeing to moderate Ways, and Common Duties.

Object. 8. They are guilty of their Infants Damnation, as much as in them lieth, by not believing their part in the Covenant, nor dedicating them to God.

Answ. They virtually consent for their Infants, in that they would actually do it, if they knew the Promise.

Object. 9. They are under God's visible Displeasure. Ergo, &c.

Answ. So far as God disowneth them, we must do so, but no further.

Object. 10. We shall be reproached as complying with them.

Answ. Slanderous Tongues cannot excuse us from plain Duties.

Object. 11. Those whom we should Excommunicate we may not have Communion with: But the Anabaptists should be Excommunicated, Ergo, &c.

Answ. I deny the Minor taken of such Anabaptists as we have now in question.

Object. 12. It is a scandalous Sin unrepented of.

Answ. 1. So is many a greater Error, which Men must not be Excommunicated for. 2. It is virtually repented of; seeing if they knew the Evil of it, they would repent.

Object. 13. You would have a looser Discipline than the Prelates or Papists: for they would not Communicate with Anabaptists.

Answ. 1. I only avoid dividing rigor and cruelty. 2. They have Multitudes in their Communion that know not what Baptism is, nor to what use, nor who Christ is, whether God or Man? nor many other Fundamentals Ergo, Their Discipline is far looser than I desire; but too partial also.

The Anabaptists object; We are bound to propagate the Truth, and if you will have Communion with us, you must be baptized.

Answ. 1. You are bound to propagate first the greatest Truths, that Salvation lieth on, and to do nothing that may hinder this, by promoting your own Opinions.

2. If you reject Communion with all but Anabaptists, you reject all the Church through most Ages of the World. And no Church no Christ: and no Christ no Christians, nor any Salvation.

3. Blame us not, if we be not easily brought to your Opinion, if we had but these Reasons.

1. You confess (no thanks to you) that Infants were once Church-Members by God's appointment: and have never yet proved that he cast them out again. And we must have good proof of that before we can be satisfied with your way.

2. We cannot be hasty to believe an Evil; and we know that it is a sad Penal Evil for Infants to be put out of the Church: And Ergo we will have proof of it, before we believe it.

3. It must be no easy matter with us to believe, that the Head and Shepherd of the Church hath de facto had a Church of a false Constitution, as to the very Materials, and Enterance, from the beginning to this day, except a few within this twenty years that troubled it in a Corner of the World; and that now in the end of the World, we must expect a right Constitution, as if Christ had slept, or regarded not his Church, or been the Head of a Body which he disowned: We cannot hastily believe such things. I say again, No Church, no Christ; for No Body, no Head: And if no Christ then, there is no Christ now. Take heed therefore how you un • Church, or difown the whole Church of Christ in the very frame, for so many Ages.

An Offer of Christian fraternal Communion to the Brethren that are against, or doubtful about, Baptizing Infants of Believers.

IT is our exceeding Joy that we have all one God, one Savior, one Spirit, one Faith, and one Baptismal Covenant, one Rule of Faith and Life, one End and Hope, and are Members of one Catholic Church, and agree about God's Worship in the most and greatest parts: And it is our Grief, and the Matter of our great Humiliation, that we can come no nearer, and that by the Remnants of our Differences, the Wicked are so hardened, the Weak offended, our Charity hindered, our holy Communion and mutual Edification disturbed, our Minds discomposed, and the Gospel, the Catholic Church, and our Savior dishonored. Lamenting this with the rest of our Unhappiness while we are in the Flesh, and absent from the Lord the Centre of Perfect Unity and Concord, and knowing it to be our Duty to walk by the same Rule, and mind the same things so far as we have attained, and being taught of God to love one another, and observing how frequently and urgently Brotherly Love, and Forbearance, and the Unity and Concord of Christians, is pressed in the holy Scriptures, and Uncharitableness and Divisions condemned, that as far as may be, we may promote our Common Ends of Christianity, and with one Mind and Mouth may glorify God, We whose Names are under-written do make this following Offer of Communion.

1. To all those that join with us in the foregoing Profession of the Christian Faith, and have been Baptized since their Infant-Baptism, as thinking it unlawful or insufficient, we offer free Communion in our particular Churches, with leave to Enter your dissent from our Infant-Baptism into the Church-Register or Records, so be it you will thence-forth walk in that Love and Holiness, and that Obedience to the faithful Overseers of the Flock, and that Concord and Brotherly Communion with the Church, as is required in the holy Scriptures (according to your power), and will resist Uncharitableness, Discord and Divisions, and join with us in our Common Work for the Common Ends.

2. To all those that join with us in the foregoing Profession of Faith, though they have been baptized since their Infant-Baptism, or think that Baptism unlawful, and dare not hold Local Communion with us in our particular Churches, we yet offer, that we may at that distance that our Infirmities have set us, maintain unfeigned Brotherly Love, and acknowledge our several Churches for Christian Congregations, and hold a Correspondency by Delegates or other convenient Means, for the strengthening of each other; and observe the Rules expressed in the following Offer.

3. To all those that join with us in the foregoing Profession of Christianity, and yet, through their dissent from our Baptizing the Infants of Believers, dare not hold Local Communion with us, nor yet acknowledge our Churches to be true Instituted Particular Churches, we yet offer, 1. That we may acknowledge each other for Members of Christ, (supposing the foresaid Profession of Christianity to be solemnly and credibly made) and Members of the Church Universal. 2. And that we may converse in the World together in a faithful Observance of these following Rules.

1. That we addict ourselves heartily to the promoting and exercising of Brotherly Love towards one another, and take heed of all things contrary thereto in Word and Deed.

2. That we addict ourselves to preserve the Unity of the Church Catholic, and Concord of true Christians, and the Common Interest of the Godly, and to farther the Cause of Christ in the World, and take heed of so managing our different Opinions as may be a hindrance to these.

3. That we study and addict ourselves to promote the Conversion of ignorant ungodly People, and the building up of the Weak, and that we take great heed, lest in the managing of our different Opinions, or opposing one another, we should hinder these Works, hardening the Wicked, and offending the Weak.

4. That we always in our esteem and industry prefer the greater common Truths that we are all agreed in, before the lesser Points that we differ in: And that we take heed of so managing our Differences, publicly or privately, as may tend to hinder the Reception or Success of those greater common Truths in which we are agreed.

5. That we publish our Agreements, and profess our Christian Love, and Resolutions for Peace in our several Congregations, and profess there our joint disowning and detestation of all Errors, Heresies, and Ungodliness, contrary to the Profession wherein we are agreed.

6. That we will not preach publicly for our differing Opinions in each others Congregations without the Pastor's consent, nor privately to speak for them, as is like to tend to the hindrance of God's greater Work in that Place, nor hold any private Assemblies in one another's Parishes, which shall be more to the distracting of each others Societies, than for common Christian Edification.

7. That in our Preaching and Conference, we will allow the greater and common Truths such a proportion of our Time and Zeal and Speech, as the Nature, Necessity, and Number doth require, and not lay out inordinately such an undue proportion of Zeal and Time and Speech for our different Opinions, as shall be injurious to those Truths.

8. That we will avoid in Public and Private all unbrotherly, scornful, reproachful Speeches of each other; especially before ungodly People: And that we will not to them dishonor one another's Ministry, so as may hinder their profiting by it, but will rebuke all such ungodly Persons that we hear reproaching the Ministers or Brethren of either part.

9. That we will not receive into any of our Churches, any Scandalous Persons that fly from the Discipline of other Churches, and pretend a Change of Opinion to cloak their Scandals, but will impartially hear what Accusations shall be sent in against them, and proceed accordingly.

10. That we will upon any Defamations, or Accusations, or Rumours of Injury against one another, or of violating our Profession by contrary Doctrine, or breaking this Agreement, be responsible to each other as Brethren, and will forbear divulging private or uncertain Faults, or censuring or reproaching one another, till we have either conferred together to give and receive Satisfaction, and duly admonished each other, or tendered such Conferences and Admonitions seasonably, till we see they are willfully rejected.

OFFERERS, Richard Baxter Pastor of the Church at Kidderminster. &c. &c. &c.

WE whose Names are Subscribed, dissenting from Infant-Baptism, heartily accept this Offered Agreement, as followeth:

In the first Rank.

In the second Rank.

In the third Rank.

§ 46. Before this I had occasion to make a more particular trial for Union with the Independent Brethren. I knew Mr. Phil. Nye had very great power with them, and he being in the Country, I desired him to give me in Writing all those things which of necessity must be granted them by the Presbyterians, in order to Concord and Conjunction in the same Associations and Communion: He referred me to the Debates in the Assembly at Westminster which are in print: I urged him to give them me under his Hand, which at that time he did not, but the next Year I prevailed with him, and he wrote down these two as sufficient Concessions to our desired End: [The first was, that they might have Liberty to take Church-Members out of other Parishes. And the second, that they might have all Church Power within themselves, in their several Congregations.] I asked him, if I accommodated them in both these, whether really they would unite with us as aforesaid. And he told me that they would: Whereupon I drew up this Form of Agreement following, which I thought granted them both these: But so as that they should be Members of constant Associations, and meet with us in our Synods; and that they should do this not as subject to the Government of those Synods, but as using them for Concord between the Churches, and so take their Resolutions not as Laws, but as Agreements: And that before they took any Member out of any other Parish, it should be debated in such Assemblies or Synods, and there it should be tried whether the Person had sufficient Cause to withdraw his Communion from the Parish of which he was a Member: And if the Cause were just he might be allowed; but if the Cause were heretical or truly Schismatical they should hear what the Synod could say against it: and if they judged the Error tolerable they would tolerate it, if their Reasons could not satisfy; if they judged it intolerable, the worse could be but our disowning the Fact, and again receding from their Communion. He told me that it would cast a Slurr on them to be as it were excommunicated by us, that were the greater Number. I told him, 1. That it was not likely that Men who so much desired their Communion, would excommunicate them for the very same things, which we knew they held before we desired it. 2. That whether they associated with us or not, we could publish and practice Non-communion with them on the same Causes: And it was likelier to be avoided if they would be present with us, and plead their own Cause. 3. That a stated Alienation or Division should not be kept up, for fear of a possible removal again of someone Person.

Next he told me that the Point of Ordination was not yet accommodated, which he comprised under [Church-Power] I offered him that if any of their Pastors died or removed, if the succeeding Pastor were ordained either by any remaining Pastor of that Church, or by any Pastors of other Churches, of their own Party or the other, we would hold Communion with them as Pastors. He denied to yield to this, and required, that if neither any Pastor of their own Church, or any other ordained them they might be held as Pastors. I told him, 1. He knew that was against the Judgment of those that they were to agree with. 2. That Mr. Norton and others of their own way confess, that it is lawful for Pastors of another Church to lay on Hands in their Ordination; and why should he not yield for Peace in a Point, which they confessed lawful; as long as they are not obliged thereby to acknowledge any Subjection to any other Church, but might receive it on their own Grounds. 3. Or if they would not yield to this at all, we might have Communion with them as Christians, without acknowledging them for Pastore. But upon this he receded, and came no nearer to any Agreement with us.

In this interval I wrote to him the following Letter.

§ 47. After this I was yet desirous to make a fuller Attempt for the reconciling of those Controversies, so far as that we might hold Communion together: And I drew up a larger Writing, instancing in about Ten Points of Difference between the Presbyterians and Independents, proving that the Differences were not such as should hinder Concord and Communion: The Writing being too large to be here inserted, you shall have with the rest at the end of the History . Since Prelacy was restored there hath been no Opportunity to Debate these Matters, for the Reasons aforesaid, and many others: Only I put these Papers into Mr. G. Grissith 's hand, who speaketh much for Reconciliation: And when I called for them about a year after, he had shown them to none, nor made any use of them, which might tend to the desired Concord; and so I took them away, as expecting no more success.

§ 48. About the same time, the great Controversy that troubled all the Church being about the Qualification of Church Members, I apprehended that the want of a due and solemn manner of Transition from the Number of Infant-Members into the Number of the Adult, was the cause both of Anabaptistry and Independency, and that the right performance of this (as Calvin, and our Rubric in the Common Prayer would have Confirmation performed) would be the most excellent Expedient both for Reformation and Reconciliation (finding that the Independents themselves approved of it). I meditated how to get this way of rectified Confirmation restored and introduced: when in the mean time came forth a Treatise for this way of Confirmation by Mr. Jonathan Hanmer, very judiciously and piously written: And because it was sent me with a Request to write my Judgment of it, I put an Epistle before it, further to prove the desirableness of the thing! The Book was very well accepted when it came abroad: but some wrote to me, desiring me not only to show the usefulness of it; but also to produce some fuller Scripture Proofs that it is a Duty: whereupon I wrote a little Treatise that is called, [Confirmation the way to Reformation and Reconciliation]: And in my own Congregation I began so much of the Practice of it, as is acknowledged to belong to Presbyters to do.

§ 49. And about the same time, while Cromwell professed to do all that he could for the equal promoting of Godliness and Peace, and the Magistrates Assistance greatly facilitating the Work of the Ministers, and many Ministers neglected their Duty because the Magistrate compelled not the People to submit to them, and some never administered the Lord's Supper, because they thought nothing but Constraint by the Magistrate would enable them to do it aright. And on the other Extream, Cromwell himself, and such others, commonly gave out that they could not understand what the Magistrate had to do in Matters of Religion; and they thought that all Men should be left to their own Consciences, and that the Magistrate could not interpose but he should be ensnared in the Guilt of Persecution; I say, while these Extreams prevailed, upon the Discourses of some Independents, I offered them a few Proposals suited to those Times, containing those few Duties by which a willing Magistrate might easily settle the Church in a safe and holy Peace, without incurring the guilt of Persecution or Profaneness or Licentiousness: but having no Correspondency with Cromwell, or any of his Council, they were never shown, or made use of any further, than for the perusal of him to whom I gave them, (who being one of their Faction, I thought it possible he might have further improved them). The Paper was this which followeth:

By the Establishment of what is contained in these Twelve Propositions or Articles following, the Churches in these Nations may have a Holy Communion, Peace and Concord, without any Wrong to the Consciences or Liberties of Presbyterians, Congregational, Episcopal, or any other Christians.

1. FOrasmuch as God hath appointed Magistracy and Ministry, as Functions of a different kind, but both necessary to the welfare of Mankind, and both for the Church and the Salvation of Men, and the maintaining of due Obedience to God: Therefore let not either of them invade the Function of the other. Let Ministers have no Power of Violence, by inflicting Corporal Penalties or Mulcts; nor be the Judges, (though in Cases of Heresy or Impiety) who is to be 〈◊〉 punished, and who not: but let them not be denied to be the Ministers of Christ, and Guides of the Church: And therefore let the Word of God be their only Rule what they must Preach, and whom they must Baptize, and receive into the Church, and to whom they must Administer the Lord's Supper, and whom they must Reprove, Admonith, Reject or Absolve; and so for the rest of their Ministerial Work. And let not Princes or Parliaments make them Rules, and tell them whom to admit or reject; otherwise than from the Word of God; for according to this Rule we are bound to proceed whatever we suffer for it. But yet as the Magistrate is by us to be instructed and guided according to the Word of God, so we are by him to be commanded and punished if we offend. And therefore we acknowledge it his Duty to command us to Teach and Govern the Churches according to the Word of God, and to punish us if we disobey, and we must submit to such commands and punishments. And therefore if the Parliament see cause to make any Laws, according to which their Judges and Officers shall proceed in punishing Ministers for Male-administration, we shall not disobey them, if agreeable to God's Word; if not, we shall obey God, and patiently suffer from them.

2. Seeing there is very much difference between an Infant state of Church-Membership and an Adult; one being but imperfect Members in comparison of the other; and one being admitted on the Condition they be but the Seed of the Faithful, and the others Title having another Condition, even a Faith or Profession of their own; and one having right only to Infant Privileges, and not to the Lord's Supper and other parts of Communion proper to the Adult, because they are not capable of it. And seeing the great pollution of our Churches, and much of our Distraction in Matters of Church-Order is from the careless, unobserved, irregular Transition out of the state of Infant Membership, into the state of Adult Membership; every ignorant Man almost taking himself for an Adult Member, because by Baptism he was made an Infant Member, and hath customarily been present at Public Worship: Let the distinction therefore between Infant Members and Adult be more observed in every Parish; and let the Transition out of the one state into the other be more solemn and regular under the Judgment of the Guides of the Church: That no Person may be admitted to be an Adult Member but by the Minister in the face of the Congregation (ordinarily) after a Solemn Profession of the Faith, Repentance, and Resolution for a Holy Life, of the Person admitted; to which there must be the preparation of Catechising, and of a Conversation that contradicteth not the Profession so made. 1. This was the Course of the Ancient Churches, who catechized Children, and admitted them among the Confirmed Members by Imposition of Hands. 2. The Divines of the Reformed Churches commonly own it, and with for it in their Writings. 3. The Episcopal Divines in the Rubric of the Common Prayer, Ordained that none should be admitted to the Sacrament till after Catechising, and a Certificate under the Minister's or Curate's hand, he were confirmed by the Bishop, (though it was done to little purpose by them). 4. The Presbyterians Examination of Men before the Sacrament intimateth the like. 5. The Congregational Men's trial of particular Church-Members importeth their approbation of this. 6. The Anabaptists by going farther, do seem to be permitted of God, of purpose to awaken us to this Duty; and I think they will continue to be our Scourge till this be done; and this will half satisfy some among them that are moderate, and silence many Objections of the rest.

3. Let the Ministers approved by the State, be constrained to Catechize, and personally instruct, and publicly preach to all the Persons in their Parishes (according to their strength and opportunity) in order to prepare such as are willing to learn, for an Adult state of Christianity, as the ancient Churches did their Catechumens. And let the young, and ignorant, and ungodly of this Rank, be compelled by some moderate Penalty to hear and confer with the Teachers, and be instructed and catechized by them. And let not any Ministers be suffered to administer the Lord's Supper to any that have not been admitted (as aforesaid upon a Profession of Faith and Holiness) into the number of Adult Members.

4. Seeing a particular Church must consist of [Christians cohabiting and consenting] let Parishes be the ordinary Bounds of Churches, so that all the Adult Members of the Universal Church (and no other at Age) within that Parish, who do consent, be Members of that particular Church (into which they are first admitted, or whether into both at once, we need not determine): And if any be taken out of other adjoining Parishes, let it be by exception from the common Rule. And seeing there are many Cases in which Members may be taken out of other Parishes, the Differences thereabout may be denied, as is after declared, Prop. 8. § II.

5. The Pastors of particular Churches have power to Teach and Rule those Churches according to the Word of God, and the People are bound to esteem them, love them, honor them, and obey them, I Tim. 5. 17. I Thess. 5. 12. Heb. 13. 7, 17. Therefore let them use the Power of Administring all Congregational Worship, and the Keys for Binding and Loosing within their own Congregations • And let it be granted to them that desire it; at least for Peace and Concord sake, that they be not forced to Subjection to any pretending to a Superior, Governing Power, besides the Magistrate.

6. As particular Christians must hold Communion in particular Churches, for the Worship of God and their mutual Edification; so particular Churches must all hold such a Correspondency and Communion with one another, so far as their Capacity extends, as most tendeth to the Edification, Strengthening, Peace and Concord of them all, and to the Public Prosperity and the Success of the Gospel among them, and in the World. The whole Church being one Body, must maintain the Union and Communion of the Parts, and do God's Work in the greatest Concord that they can, and with the best Advantages.

7. This cannot de done well without Meetings to these Ends: nor those Meetings be improved to the best advantage, unless the Times and Places be fixed and commonly known: And as the use of them is ordinary, so the Assemblies should be ordinary, and not only seldom in some extraordinary Cases: Nor is any sort of Men so fit to manage them as Ministers, who have most Ability and Leisure, being wholly set apart to the Work of the Gospel. It is therefore meet that there be known Times and Places of Meeting, where Ministers, and as many more as the Churches shall think fit, may assemble; Every Minister (or Church) according to their conveniency, choosing of what Association they will be; which ordinarily they should frequent: and which should consist of such, and only such, as for Piety, Ability, and faithful Diligence are fit for the Ministry and such Communion.

8. If it be the Judgment of some that these Assemblies have a Superior governing Power over the particular Pastors, and of others, that they are only for Communion and mutual Assistance, they shall either keep their several Opinions to themselves, or at least, having professed and recorded them, shall continue their Presence and Assistance to those lower ends that all are agreed upon: Not to make new Laws for the Churches, or any of the Members of the Assemblies, to bind by a ruling Power; but to consult, and advise, and agree; nor yet to agree upon things unnecessary; nor lay the Churches Unity upon such; much less to exercise any magisterial coersive Power; But, 1. To open any occurrent difficult Cases in Doctrine or Practice, that befall any particular Church or Pastor, wherein they need their Brethren's Advice. 2. To agree upon the best and profitablest manner of managing the Work of God in regard of undetermined Circumstances, in cases where Uniformity will further the Work. As for Example, what Translation of Scripture to use, what Version of the Psalms to sing, &c. 3. To communicate those Affairs of the Churches that are of common concernment; to give notice of such as one Church hath excommunicated, that other Churches may avoid them, or else they may have Familiarity with all other Christians about them, and be entered among them as Members, and so Excommunication will lose its force and miss of its Ends. 4. To maintain personal Unity among Ministers, by Familiarity and Correspondency, and to heal Divisions, and Dissensions, and Estrangedness; and cherish Brotherly-love. 5. In case any be injuriously cast out of any Neighbor-church (as for professing sound Doctrine against some Errors of that Church, or the like) to consult of it, that we may not also injuriously exclude him from our common Communion. 6. In such cases of Error or Male-administratition, to admonish Neighbor Ministers and Churches; as also in case of any Abuse of their Pastors, or choice of unsound, heretical or ungodly Pastors, or cherishing Seducers or ungodly Persons in their Churches, or neglecting Discipline, or falling to looseness, or in case of Scandals among them, or of Offences and Divisions among themselves, or between them and some Neighbor-church, or many the like cases, the Advice and Admonitions of the Neighbor associated Pastors should be directed to them for their Recovery; which cases single Ministers cannot so well be informed of, nor perform their Duty with so much Advantage as the Association may. 7. To concur in some Admonitions to the intractable and incorrigible of our several Parishes, that they that will not hear their own Teachers through any Prejudice, may be prevailed with by many; and to strengthen our Hands and the Reputation of our Doctrine and common Duties with the People, by our Unity and Concord. 8. To help one another, but especially the younger sort of Ministers, to whom it may be as an Academy by Conference, Disputations, and other profitable Exercises and preaching (they that ordinarily preach have need sometimes to hear, and to have a Communication from their Brothrens Gifts, as well as the People have from them). 9. Those Ministers that scruple censuring any Offender without the consent of other Ministers, may here take their consent; and young Ministers that are unskillful in managing such Works, may take Advice. 10. We may here agree upon the fittest manner, and season, and persons, and places, in our helping the Congregations that are ignorant, illprovided, or unprovided of Ministers, or dangerously corrupted; and may advise any Neighbor Churches that send to us to help them to a fit Minister, or in the like cases. 11. Because it is impossible to enumerate punctually the cases in which it is lawful to take Members to a particular Church, out of another Church or Parish, all Churches and Pastors shall give an account of any such Action to these Associations, if any be offended with them: Where it shall be inquired, whether the Action be dishonorable to God, and injurious to the public Good of the Churches; if it be not, the Offence is removed: If they find it be, the Parties offending are to be admonished; and if they give not Satisfaction, it is to be inquired whether there be anything in the Principles and manner of the Action that makes it an intolerable Offence to the Churches: If there be, then after sufficient Admonition and waiting, the Guilty, if impenitent, are to be cast out of our common Communion, or the Churches to resolve to have no Christian Communion with them. But if there be no such heinous intolerable Ingredient, we must be content only to admonish them, and disown the Sin, and continue Communion with them. In like manner if any Scandal be raised of any Brother of the Association, or if any have an Accusation against him, we must hear them, and he must be responsible, and give account of his Ways; though not as to his Governors, yet as to his Brethren, to remove Offence, and to keep clear the way of holy Communion. 12. It will be most regular, and avoid the hurt of the Churches, if Ordination of Ministers be either performed by these Assemblies, on the Ministers to be ordained be here tried and approved, and the Ordination to be performed in the Church to which he is ordained by such as they appoint, or by the teaching Elders of that Church itself, after their Approbation of the Person. In these Twelve Particulars you may see what use there is of these Misterial Associations and Assemblies, without meddling with a superior governing Power; and how great Reason there is that all sober, godly, peaceable Ministers should join in them; even for communion of Pastors and Churches, and the promoting of our common Work and Welfare.

9. Let these Associations choose their Presidents or Moderators, (and any fit Name by which they will call him) and determine whether he shall be pro tempore, or how long, or fixed as long as he liveth and is the fittest, according to the Judgment of the Ministers: For this is not a case in which Men can be forced from their Liberty: And if any will so far make use of his Advice, as to be guided by him, as none can deny him that Liberty of his own Mind, so he must not seek to bind all others to the same Subjection; but those that bring themselves to it by the same Estimation have their Liberty as he.

10. Though it be not of necessity, yet would it be of great conveniency and use, if the Magistrate would be with us, or appoint some Substitute to represent him in all our Assemblies, that he may be a Witness of our Proceedings, and see that we do no wrong to the Commonwealth, and avoid all Suspicions that may be occasioned by Rumors: But principally that he may see how far it is meet for him in any case to second us by his Power. For as in many cases the Power of the Magistrate ought to be used to second the Ministry (as to restrain Men from publishing demnable Heresies, from disturbing the Churches Peace, &c. ) so we think it a vile abuse of Magistrates to require them, to be the mere Executioners of our Sentences, and to punish Men only because we have Excommunicated them, before he know the justness of the cause. As the Church or Ministers are Judges, when the Question is [whether such a Man is to be avoided, rejected, or excommunicated for Heresy or any Sin?] so the Magistrate only is Judge when the Question is, [whether he be to be corporally punished for Heresy or any Sin?] and therefore he must know the cause.

11. As those Neighbor-Ministers that live at convenient Distance for such Communion, should hold such Associations as aforesaid, so the Communion of Christians and Pastors in special being to be extended as far as natural and moral capacity will permit, it is meet that there be for more extensive Communion, some more general Assemblies of the Ministers, to be held by the Delegates of these Associations, for matters that are of more general Concernment; yea, and that by Messengers and Letters we hold such correspondency with the Churches, of Christ abroad, as is necessary to promote the common Cause, and the Love and Communion of the Saints.

12. If these Associations should attempt anything unjust and injurious to the Commonwealth, or a corrupt Majority should grow in time to countenance either Heresy or Ungodliness, or they should by Contentions among themselves disturb the Peace of the Churches, and divide them, and fall a railing at, or excommunicating personately one another; it is here the Magistrates Duty to interpose, and reprehend, and correct them, and displace the unworthy, and set all in joint again by Violence, and secure the Peace of Church and State. And neither Pope, Prelate, nor Council should take this Work upon them which is his. And therefore Magistrates should be Wise and Holy, and fit for so great a Charge as they undertake.

It must be still noted that all this was when Diocesans were put down, and few saw any probability of restoring them, and many religions Persons dreaded such a Restoration.

§ 50. When Cromwell 's Faction were making him Protector, they drew up a Thing which they called [ The Government of England, &c. ] Therein they determined that all should have Liberty or free Exercise of their Religion, who professed Faith in God by Jesus Christ ]. After this he called a Parliament, which Examined this Instrument of Government; and when they came to those words, the Orthodox Party affirmed, That if they spake de re, and not de nomine [ Faith in God by Jesus Christ] could contain no less than the Fundamentals of Religion: whereupon it was purposed that all should have a due measure of Liberty who professed the Fundamentals. Hereupon the Committee appointed to that Business were required to nominate certain Divines to draw up in terminis the Fundamentals of Religion; to be as a Test in this Toleration. The Committee being about Fourteen, named every one his Man: The Lord Broghill (after Earl of Orery, and Lord President of Munster, and one of his Majesty's Privy Council] named the Primate of Ireland, Archbishop Usher: When he (because of his Age and Unwillingness to wrangle with such Men as were to join with him) had refused the Service, the Lord Broghill nominated me in his Stead: Whereupon I was sent for up to London: But before I came the rest had begun their Work, and drawn up some few of the Propositions which they called Fundamentals: The Men that I found there were, Mr. Marshal, Mr. Reyner, Dr. Cheynell, Dr. Goodwin, Dr. Owen, Mr. Nye, Mr. Sydra •• Simpson, Mr. Vines, Mr. Manton, and Mr. Iacomb.

§ 51. I knew how ticklish a Business the Enumeration of Fundamentals was, and of what very ill Consequence it would be if it were ill done; and how unsatisfactorily that Question [ What are your Fundamentals? ] is usually answered to the Papists. My own Judgment was this, that we must distinguish between the Sense (or matter ) and the Words; and that it's only the Sense that is primarily and properly our Fundamentals: and the Words no further than as they are needful to express that Sence to others, or represent it to our own Conception: that the Word [Fundamentals] being Metaphorical and Ambiguous, the Word [Essentials] is much fitter; it being nothing but what is Essential, or Constitutive of true Religion, which is understood by us usually when we speak of Fundamentals: that quoad rem there is no more Essential or Fundamental in Religion, but what is contained in our Baptismal Covenant, [I believe in God the Father, Son and Holy Ghost, and give up my self in Covenant to him, renouncing the Flesh, the World and the Devil.] He that doth this truly shall be saved; or else sincere Covenanting could not entitle us to the Blessings of the Covenant: And therefore it is that the Ancient Church held that all that are Baptized duly are in a Justified State of Life; because all that sincerely give up themselves in Covenant to God, as our God and Father, our Redeemer and Savior, our Sanctifier and Comforter, have right to the Blessings of the Covenant. And quoad verba, I suppose that no particular Words in the World are Essentials of our Religion: Otherwise no Man could be saved without the Language which those Words belong to: He that understandeth not Credo in Deum, may be saved if he believe in God: Also I suppose that no particular Formula of Words in any or all Languages is Essential to our Religion: for he that expresseth his Faith in another form of words, of the same importance, professeth a Saving Faith. And as to the Use of a Form of Words to express our Belief of the Essential, it is various, and therefore the Form accordingly is variable. If it be to teach another what is the Essence of Religion, a dull hearer must have many Words, when a quick intelligent Person by few Words can understand the same thing. [I believe in God the Father, Son, and Holy Ghost,] expresseth all the Essentials intelligibly, to him that hath learned truly to understand the meaning of these Words: But to an ignorant Man a large plain Catechism is short enough to express the same things. But as to the Use of Public Professions of Faith, to satisfy the Church for the Admittance of Members, or to satisfy other Churches to hold Communion with any particular Church, a Form of Words which is neither obscure by too much Conciseness, not Tedious or Tautological by a needless Multiplication of Words, I take to be the fittest. To which ends, and because the Ancient Churches had once a happy Union on those Terms, I think that this is all that should be required of any Church or Member (ordinarily) to be professed, [In General I do believe all that is contained in the Sacred Canonical Scriptures, and particularly I believe all explicitly contained in the Ancient Creed, and I desire all that is contained in the Lord's Prayer, and I resolve upon Obedience to the Ten Commandments, and whatever self I can learn of the Will of God.] And for all other Points, it is enough to preserve both Truth and Peace, that Men promise not to preach against them, or contradict them, though they Subscribe them not.

§ 52. Therefore I would have had the Brethren to have offered the Parliament the Creed, Lord's Prayer, and Decalogue alone as our Essentials or Fundamentals; which at least contain all that is necessary to Salvation, and hath been by all the Ancient Churches taken for the Sum of their Religion. And whereas they still said, [A Socinian or a Papist will Subscribe all this] I answered them, So much the better, and so much the fitter it is to be the Matter of our Concord: But if you are afraid of Communion with Papists and Socinians, it must not be avoided by making a new Rule or Test of Faith which they will not Subscribe to, or by forcing others to Subscribe to more than they can do, but by calling them to account whenever in Preaching or Writing they contradict or abuse the Truth to which they have Subscribed. This is the Work of Government: And we must not think to make Laws serve instead of Judgment and Execution; nor must we make new Laws as oft as Heretics will mis-interpret and subscribe the old: for when you have put in all the Words you can devise, some Heretics will put their own Sence on them, and Subscribe them: And we must not blame God for not making a Law that no Man can misinterpret or break, and think to make such a one ourselves, because God could not or would not. These Presumptions and Errors have divided and distracted the Christian Churches, and one would think Experience should save us from them.

§ 53. But the Brethren resolved that they would hold on the way which they had begun: And though they were honest and competently judicious Men, yet those that managed the Business, did want the Judgment and Accurateness which such a Work required, (though they would think any Man supercilious that should tell them so): And the tincture of Faction stuck so upon their Minds, that it hindered their Judgment. The great doer of all that worded the Articles was Dr. Owen: Mr. Nye, and Dr. Goodwin and Mr. Syd. Simpson were his Assistants; and Dr. Cheynell his Scribe: Mr. Marshall (a sober worthy Man) did something: the rest (sober Orthodox Men) said little, but suffered the Heat of the rest to carry all.

§ 54. When I saw they would not change their Method, I saw also that there was nothing for me and others of my Mind to do, but only to hinder them from doing harm, and trusting in their own Opinions or crude Conceirs, among our Fundamentals. And presently Dr. Owen in extolling the Holy Scriptures, put in that [That no Man could know God to Salvation by any other means]: I told him, that this was neither a Fundamental nor a Truth: and that if among the Papists or any others a poor Christian should believe by the teaching of another, without ever knowing that there is a Scripture, he should be saved, because it is promised, that whoever believed should be saved. He said awhile, That there could be no other way of Saving Revelation of Jesus Christ: I told him that he was savingly revealed by Preaching many years before the New Testament was written. He told us that the Primitive Church was bound to believe no more from the Apostles but what was written before in the Old Testament, and proved thence: I told him that by that Assertion he subverted the Christian Church and Faith: 1. By overthrowing the Material, 2. and the Formal Object of our Faith, or the medium necessary thereto. 1. For the Matter, it is not in the Old Testament, [That this Jesus is the Christ; that he is already incarnate, conceived by the Holy Ghost, born of the Virgin Mary, fulfilled the Law, suffered, was crucified, buried and rose again, ascended into Heaven, and is there at the right hand of God in our Nature, and therein intercedeth for the Church; that he hath instituted the Sacraments, sent his Apostles, given the Holy Ghost to them to direct them into all Truth, &c.] with more of the like. 2. That if Christ and his Apostles were not to be believed for the Image of God appearing on their Doctrine, and the Divine Attestation of Miracles confirming it, then Moses and the Prophets were not for those Reasons to be believed: And consequently not to be believed at all; for there was no reason to believe them, which Christ also gave us not for the belief of him and his Apostles. After a deal of wrangling about these Things, because the Doctor was the hotter, and better befriended in that Assembly, and I was then under great Weakness and Soporous or Scotomatical Ilness of my Head, I asked their leave to give them the Reasons of my Opinion in Writing: which I brought in, and never received any Answer to it. And yet if Mr. Vines (who came but seldom) had not stuck to me when he was there, they would have made the World believe, (as some of them endeavored) that I was Popish, and pleaded for the Sufficiency of Tradition, to Salvation, without the Scripture. But Bishop Usher was of the same mind with me, and told me, that he had said the same to the Jesuits Challenge, Cap. de Tradit.

§ 55. Many other such crude and unsound Passages (like the Savoy Articles of Justification after put into the Independant Agreement) had come into our New Fundamentals: And all because the over-Orthodox Doctors, Owen and Cheynell, took it to be their Duty in all their Fundamentals to put in those words, which (as they said) did obviate the Heresies and Errors of the Divines: Whenas I told them, they should make the Rule to look no way but strait forward, and put in their Rejections after (as the Synod of Dort doth), as being the Contradictions of the Rule. One merry passage I remember occasioned laughter: Mr. Simpson caused them to make this a Fundamental, That [He that alloweth himself or others in any known sin, cannot be saved]. I pleaded against the word [allowed]: and told them that many a Thousand lived in willful sin, which they could not be said to [allow themselves] in, but confessed it to be sin; and went on against Conscience, and yet were impenitent, and in a state of Death: And that there seemed a little contradiction between [known sin] and [allowed]; so far as a Man knoweth that he sinneth, he doth not [allow], that is, approve it. Other Exceptions there were; but they would have their way, and my opposition to anything did but heighten their Resolution: At last I told them, As stiff as they were in their opinion and way, I would force them with one word to change or blot out all that Fundamental. I urged them to take my wager; and they would not believe me, but marvelled what I meant: I told them that the Parliament took the Independant way of Separation to be a sin: and when this Article came before them, they would say, By our Brethren's own, Judgment we are all damned Men, if we allow the Independents or 〈◊〉 other Sectaries in their sin. They gave me no Answer, but they left out all that Fundamental. The Papers which I gave them in were these.

[Without the Knowledge of whom by the Revelation of Scripture, there is no Salvation.]

The Words [by the Revelation of the Scripture] I desired might be either here left out, or changed into [the Revelation of the Gospel; or, the Word of God.] To this you will not consent, because it would intimate that there may be another co-ordinate way of Revealing Christ, besides the written Word by which there may be Salvation. I cannot subscribe to the Article as it stands; of which when I have shown the point of our Difference, I shall give you my Reasons:

1. Our Difference is not de doctrina tradita; but de modo tradendi: For I have fully acknowledged that there is no Salvation without the Knowledge of the Essentials of the Christian Faith. 2. And that the Light of Nature, and Book of the Creatures is insufficient hereunto: So far we are agreed as to the way of the Revelation. 3. Nor do I doubt of the full Perfection of the Scripture, but detest the Popish Doctrines of Traditions or unwritten Verities to supply what is supposed to be wanting in the Scripture, as if it were but a part of God's Word for the revealing of these supernatural things: I desired rather that you would more fully express the Scriptures Perfection and Infallability. 4. Nor is it any doubt between us whether Men should wait for farther objective Revelations or Additions to the written Word, or whether we should condemn the Errors of the Enthusiasts herein, we are agreed in all this. 5. Nor is the Question de Officio, whether it be the Duty of all Men to look out after the written Word, as far as they can, and rest in it. 6. Nor is the Question whether the Scripture only have the proper Nature of a Rule to Judge Controversies by. 7. Nor yet whether Scripture be of necessity to the Church in General. 8. Nor whether it be necessary as a means to the Salvation of all that have it. 9. Nor whether it be the only sufficient means of safe keeping and propagating the whole Truth of God, which is necessary to the Church. 10. But the Question is, of every particular Soul on Earth, whether we may thus assert that there is no Salvation for them, unless they know Christ by the Revelation of the Scripture: And I cannot assent to the Article for these Reasons; 1. It seems a Snare by the unmeet Expressions. 2. We cannot be certain of the Truth of it. 3. It is not of so great necessity as that all should be cast out of the Ministry, though in other things Orthodox, that will not own it. 4. Much less is it a Fundamental: Nor dare I judge all to Damnation, that are not herein of your Opinion. 5. It seems to me to be injurious to Christianity itself. 6. And to the present intended Reformation. 7. And to the Parliament. 8. And to our selves.

1. For the First of these Reasons; It is confessed by some here, that a Man may be converted by the Doctrine of the Scripture, before he know the Writings or their Authority, and that you intend not to assert that the divine Authority of the Scripture is that primum credibile, which must needs be believed before any Truth therein contained can be savingly believed. And it is thought by some that your Assertion is made good if it be but proved that all saving Revelation that is now in the World, is from Scripture originally, and subordinate to it, and not co-ordinate. But the obvious Sense of your Words will seem to many to be this, that the particular Knowledge of that Person who will be saved, must be by Scripture Revelation, as the objective Cause or Instrument, even under that Consideration either in the Mind of the Speaker or Hearer, or both. If it should be said that the Revelation which converted this or that Sinner did arise from the Scriptures a Thousand Years ago: But hath since been taken up as coming another way, and so there hath been an Intermission of ascribing it to the Scripture, as to those Men by whom it was carried down, this will not seem to agree with your Expressions. And seeing many others must be Judges of your Sense, who shall have Power to try Ministers; hereby you enable them by your obscure Expressions, to wrong the Church, oppress their Brethren, and introduce Errors: And so it seems you frame a • nare. 2. And you will put every poor Christian in these Places where Christ's Faith is known to many but by Verbal Tradition, into an Impossibility of knowing that they have any true Faith, because they cannot know that it came from the Scriptures.

2. That we are not certain of the Truth of this Assertion, nor can I be Judge; 1. Because there was Salvation from Adam to Moses by Tra ••• ion, without the written Word; and there was a considerable space of time after Christ's Assention before the Scriptures of the New Testament were written: The first Christians were savingly called, and the Churches gathered without these Writings, by the preaching of the Doctrine which is now contained in them: And though that be now necessary to the Safety of the Church and Truth, which was not so necessary when the Apostles were present, yet it is unproved that there is more necessary to the Salvation of every Soul now than was in those Days: And it is considerable that it was not only the preaching of the Apostles, but of all other Publishers of the Gospel in those Times that was in (suo genere) sufficient for Conversion without Scripture: Yea, and to the Gentiles that knew not the Scriptures of the Old Testament. 2. If there be no Salvation but by a Scripture Revelation; then, either because there is no other way of revealing the Marrow of the Gospel, or because it will not be saving in another way. But neither of these can be proved true: (Ergo) for the latter: 1. The Word of God and Doctrine of his Gospel may save if revealed (supposing other Necessaries in their Kinds): For it sufficeth to the formal Object of Faith, that it be veracitas revelantis; and to the material Object, that it be, Hoc verum & bonum revelatum, but it must be truly revelatum, though not by Scripture. Ergo 2. God hath promised Salvation to all that truly believe, and not to those that believe only by Scripture-Revelation; nor hath he anywhere told us that he will annex his Spirits help to no other Revelation. 2. For the former, [That there is now in the World no other way of revealing the Marrow of the Gospel but by Scripture or from it.] 1. It cannot be proved by Scripture, as will appear when your Proofs are tried. 2. The contrary is defended by most learned Protestants.

1. A Praecepto, another collateral way of Revelation is commanded by God: Ergo there's another: 2. From certain History and Experience; which speak of the Performance of those Commands; and the Instances they give of both are these; 1. Ministers are commanded to preach the Gospel to all Nations before it was written, and a Promise annexed that Christ would be with them to the end of the World: In Obedience whereunto, not only the Apostles, but Multitudes more did so preach; which was by delivering the great Master-Verities which are now in the written Word: This Command is not reversed by the writing of the Word; And therefore is still a Duty, as to deliver the Gospel Doctrine in and by the Scripture, so collaterally to preach the Substance of that Doctrine as delivered from the Mouth of Christ and his Apostles. 2. Christ commanded before the Gospel was written to baptize Men into the Name of the Father, Son and Holy Ghost for the Pardon of Sin, upon repenting and believing; and for the hope of everlasting Glory upon a holy Life. This was done accordingly both before and since the writing of the Gospel: And so the very Sum and Kernel of the Gospel, and indeed all the true Fundamentals and Essentials of the Christian Faith, have been most certainly and constantly delivered down by Baptism; as a collateral way distinct from the written Word; which is evident in the very Succession of Christians to this Day. 3. Another means hath been by Symbols, called Creeds and Catechising which was mostly by opening the Creeds: As Reverend Bishop Usher hath manifested that the Western Creed, now called the Apostles (wanting two or three Clauses that now are in it) was not only before the Nicene Creed; but of such farther Antiquity, that no beginning of it below the Apostles Days can be found: So it is past doubt that in other Words the Churches had still a Symbol or Sum of their Belief, which was the Test of the Orthodox, and that which the Catechumen were to be instructed in. Origen, Tertullian, Irenaeus, to speak of none of these below them, do mention and recite them: The Doctrine of this Creed they affirm themselves to have received from the Apostles by verbal Tradition, as well as by Writing. This then hath been a collateral way of delivering down the saving Truths of the Gospel; though a far more imperfect way than by the Scriptures. 4. Another means hath been by Parents teaching these Principles to their Children, which as they were commanded to do, and did before the writing of the Gospel; so did they successively continue it as a collateral way. 5. Another collateral means was in the constant use of the Lord's Supper, in Commemoration of Christ's Death till he come to receive us to Glory, where the very Sum and all the Fundamentals of our Religion are contained; which hath been continued by uninterrupted Succession, even from the time that preceded the writing of the Scriptures, it is therefore conceived possible for some Souls to be converted in darker parts of the World by these or some of these means, without the written Word. 3. The ancient Doctors of the Church affirmed that they had their Doctrine from the Apostles by verbal as well as by written Tradition; Yea, and that if there were no Scripture, yet Tradition might resolve the Doubts against the Heretics, and that (in those Days which were nearer the Spring-Head) Tradition was a better way than Scripture to confute Heretics, as Tertullian de Praescript at large, and Irenaeus 's Words are well known. Whether in this they mistake or not, I donit determine; yet certainly this may tell us that we cannot conclude that there was then no co-ordinate way of delivering down the Sum of Christian Verity.

4. He that will prove your negative Assertion must either know all the World, and that de facto, there is among them no such Tradition; or else must have some Revelation from God, that there is not any such, nor shall be: But we have neither of these; Ergo we cannot certainly conclude it. 5. We see by Experience that more in substance of other common Precepts and History can be delivered down to Posterity by other means, without formal Records: Ergo, so may these: For though they cannot have the golden Cabinet of Scripture, but from the Spirit; nor without the Spirit can Men believe: Yet the Truths may be remembered and delivered as aforesaid. 6. God can deliver the Marrow of the Gospel by other means than the Writing; and he hath not told us that he will not: Ergo, for ought we know he doth. 7. We ought not absolutely to exclude extraordinary means when God hath not tied himself from them: It is a dangerous Sin of them that leave the ordinary means and look out for extraordinary, as Spirit of Prophesy, Angels, &c. But to conclude, that God will never reveal Christ by an Angel, to one that hath not the Scripture, is more than we may do: I know not therefore why it is that you would not be prevailed with so much as to add the Word [ordinarily] when yet it's by some affirmed to be your Sense; and by all that it is your Duty to deliver your Sense as plain as you may: So much of my Reasons against the certainty of the Truth of your Assertion.

3. I next add, that it seems not a Point so weighty, as to cast out all that are different from us in this Opinion. My Reasons are, 1. From the Nature of the Thing. 1. It hath so much to be said against the very Truth of it, and so is doubtful. 2. There can no ill Consequences be manifested to rise from the contrary Opinion: Much less so ill as to deserve such a Censure: It is no wrong to Scripture that there is a more imperfect collateral way of delivering some part of the same Truths, no more than it is a wrong to Scripture that the Law of Nature delivers some other Part of them. 2. From the Persons that were of the Opinion contrary to your Assertion; who were the ancient Doctors of the Churches, and many of the most learned, judicious, and godly of the Reformed Divines, as I undertake to manifest when I have Opportunity, and it is necessary. For my own part, if it were only myself that should be cast out by this Engine, I should say the less; but as I know not how many Hundred may be of the same Mind, and as I think it to be the most common Judgment of Divines, so I know such here among us of that Mind, with whom I am not worthy to be named, who would not subscribe to this your Assertion: whereby it seems to me, to be more tolerable to diffent from you.

4. Seeing you have voted to lay down only Fundamentals to Salvation first: and upon that Vote have put this as one, you do not only damn all that believe any other way than by the written Word; but you damn all those that will not damn them, by owning this condemning Article. Now, that it is not Fundamental appears; 1. In that the Fathers and choicest reformed Divines were else no Christians. 2. No Creed of the ancient Churches did contain it. 3. It is not of necessity to our believing on Christ the Foundation: A Man may be brought himself by the Scripture to believe, that yet thinks another may believe by verbal Tradition. 4. No Scripture doth expressly (no not implicitly) deliver it; much less as a Fundamental.

5. My next Reason was, that your Assertion and Reason are injurious to the Christian Cause. For 1. When Gospel Truth is delivered down by two Hands you wrong it when you cut off one; when neither is needless. 2. We are able by other ways of Proof to confute those Infidels that deny the Authority of Scripture; especially when they tell us, that we cannot prove that our Doctrine was delivered from Christ and his Apostles, and not since devised or corrupted by later Hands. Now you would force our Arguments out of our Hands, to the Advantage of the Enemy: Upon the Experience of some late Debates with subtle Apostates, now Infidels, I am bold with Submission to say, that I would not for all the World so wound the Christian Cause, as it is wounded by those who bereave the Scripture of the Advantage of other Tradition: And think that a Bible found by the way, by one that never heard of it hath the same Advantages to procure Belief, as Scripture and Scripture-Doctrine, and matters of Fact delivered to us by the Hand of certain Tradition. And 3. By the Reasonings that are brought against co-ordinate Tradition, you will invalidate subservient Tradition, which is necessary to convey the very Scriptures from the Apostles; and to assure us that these are all the same Writings; and not corrupt; and which is the Canonical; and that there were no more.

6. My sixth Reason against your Assertion is, That it seems injurious to the Work we have in hand: For 1. you will by any one Error keep or cast out many godly Men from the Ministry. 2. You will harden the Libertines when they discern it. 3. And you will do more to introduce an Universal Toleration, than can be done by most other Means imaginable. For 1. One flaw found in your Work, may cause it to be cast by. 2. It will seem a potent Reason for such Toleration, when the choicest Enemies shall mistake in their very Fundamentals. 3. You will force us that are your Brethren to petition for Liberty, and then others will think that they may come in at the same Gap.

7. I added, It will be a dishonor to the Parliament. 1. When they shall send so hard a Work abroad, and establish such a crooked Rule; if they thus receive it from you: if they reject or correct it, it will be their grief to see our Division and Mistake.

8. Lastly, I added, That it will be much to our own dishonor. For, 1. The Parliament will exactly scan it; and no doubt discover the Mistake. And 2. many too curious Eyes will examine it, and what a reproach will it be to us to be the By-word of Gainsayers: and to hear that such chosen Enemies have erred in their very Fundamentals: and for the Papists to insult over us, and say we can agree in no Confession, and know not yet what Religion we are of: And withal, it may bring us under Jealousies with others, that indeed we are Friends to Universal Toleration, and made such flaws in our Work to destroy it, and intended to undo all by our overdoing or misdoing.

I should not have presumed to have put you to so much trouble, nor have made any stop in your Work, when the dispatch is so desirable, had not the Consequents of Silence seemed to me so intolerable.

I only add, 1. I dare not think but Scripture is sufficient both for Matter and Words to afford us Fundamentals, and to anything which it speaks, I am ready to subscribe. 2. I dare not think that your late Reverend Assembly hath left out the very Fundamentals in their large Confession, to which in this Article I offered to subscrible. 3. I dare not undertake at the day of Judgment to justify that Man from the Charge of damnable Infidelity, who hath had only verbal Tradition of God's Revelation, of the Sum of Christianity: as if this did not make his Infidelity inexcusable, because he had it not from Scripture. But I think that he shall be damned for his Infidelity, who believeth not in Christ, if he have all other Means besides the Scripture to help him to believe.

Ri. Baxter.

After this Paper they new worded the Article: which occasioned the following Paper.

§ 56. At last Twenty of their Propositions were printed for the Parliament. But the Parliament was dissolved, and all came to nothing, and that Labor was lost.

§ 57. At this time the Lord Broghill and the Earl of Warwick brought me to Preach before Cromwell the Protector (which was the only time that ever I preached to him, save once long before, when he was an inferior Man among other Auditors): I knew not which way to provoke him better to his Duty than by Preaching on 1 Cor. 1. 10. against the Divisions and Distractions of the Church, and showing how mischievous a thing it was for Politicians to maintain such Divisions for their own Ends, that they might fish in troubled waters, and keep the Church by its Divisions in a state of Weakness, lest it should be able to offend them: and to show the Necessity and Means of Union. But the plainness and nearness I heard was displeasing to him, and his Courtiers; but they put it up.

§ 58. A while after Cromwell sent to speak with me! and when I came, in the presence only of three of his chief Men, he began a long and tedious Speech to me of God's Providence in the Change of the Government, and how God had owned it, and what great things had been done at home and abroad, in the Peace with Spain and Holland, &c. When he had wearied us all with speaking thus slowly about an hour, I told him, It was too great Condescension to acquaint me so fully with all these Matters which were above me, but I told him that we took our Ancient Monarchy to be a Blessing, and not an Evil to the Land. and humbly craved his Patience, that I might ask him, How England had ever forfeited that Blessing, and unto whom the Forfeiture was made? (I was fain to speak of the Species of Government only, for they had lately made it Treason by a Law to speak for the Person of the King). Upon that Question he was awakened into some Passion, and told me it was no Forfeiture, but God had Changed it as pleased him; and then he let fly at the Parliament (which thwarted him); and especially by name at four or five of those Members which were my chief Acquaintance; and I presumed to defend them against his Passion; and thus four or five hours were spent.

§ 59. A few days after he sent for me again to hear my Judgment about Liberberty of Conscience (which he pretended to be most zealous for) before almost all his Privy Council: where after another slow tedious Speech of his, I told him a little of my Judgment: And when two of his Company had spun out a great deal more of the time, in such like tedious (but mere ignorant) Speeches, some four or five hours being spent, I told him, that if he would be at the labor to read it, I could tell him more of my mind in Writing in two Sheets, than in that way of Speaking in many days: and that I had a Paper on that Subject by me, written for a Friend, which if he would peruse, and allow for the change of the Person, he would know my Sense. He received the Paper after, but I scarce believe that he ever read it; for I saw that what he learned must be from himself; being more disposed to speak many hours, than to hear one; and little heeding what another said, when he had spoken himself.

§ 60. While I lodged at the Lord Broghill 's, a certain Person was importunate to speak with me, Dr. Ni •• Gibbon: who shutting the Doors on us that there might be no Witnesses, drew forth a Scheme of Theology, and told me how long a Journey he had once taken towards me, and engaged me patiently to hear him open to me his Scheme, which he said was the very thing that I had been long groping after; and contained the only Terms and Method to resolve all Doubts whatever in Divinity, and unite all Christians through the World: And there was none of them printed but what he kept himself, and he communicated them only to such as were prepared, which he thought I was, because I was 1. Searching, 2. Impartial, and 3. A Lover of Method. I thank him, and heard him above an hour in silence, and after two or three days talk with him, I found all his Frame (the Contrivance of a very strong Head-piece) was secretly and cunningly fitted to usher in a Socinian Popery or a mixture of Popery and half Socinianism. Bishop Usher had before occasionally spoken of him in my hearing as a Socinian, which caused me to hear him with suspicion, but I heard none suspect him of Popery, though I found that it was that which was the end of his Design. This Juggler hath this Twenty years and more gone up and down thus secretly, and also thrust himself into places of Public Debate; (as when the Bishops and Divines disputed before the King at the Isle of Wight, &c.) And when we were lately offering our Proposals for Concord to the King, he thrust in among us; till I was sain plainly to detect him before some of the Lord's, which enraged him, and he denied the words which in secret he had spoken to me! And many Men of Parts and Learning are perverted by him.

§ 61. In this time of my abode at the Lord Broghill 's, fell out all the Acquaintance I had with the most Reverend, Learned, Humble, and Pious Primate of Ireland, Archbishop Usher, then living at the Earl of Peterborough 's House in Martin's-Lane. Sometimes he came to me, and oft I went to him: And Dr. Kendal who had wrote pettishly against me about Universal Redemption, and the Specification of Saving Grace, desired me, (when I had answered one of his Invectives, and had written part of the Answer to the other) to meet him at Bishop Usher 's Lodgings, and refer the matter to him for our Reconciliation and future Silence: which I willingly did, and when the Bishop had declared his Judgment for that Doctrine of Universal Redemption which I afferted, and gloried that he was the Man that brought Bishop Davenant and Dr. Preston to it, he persuaded us (who were both willing) to Silence for the time to come.

§ 62. In this time I opened to Bishop Usher the motions of Concord which I had made with the Episcopal Divines, and desired his Judgment of my Terms, which were these: 1. That every Pastor be the Governor, as well as the Teacher of his Flock. 2. In those Parishes that have more Presbyters than one, that one be the stated President. 3. That in every Market Town, or some such meet Divisions, there be frequent Assemblies of Parochial Pastors associated for Concord and mutual Assistance in their Work; and that in these Meetings, one be a stated, (not a temporary President). 4. That in every Country or Diocese there be every year, or half year, or quarter, an Assembly of all the Ministers of the County or Diocese; and that they also have their fixed President; and that in Ordination nothing be done without the President, nor in matters of common or public concernment. 5. That the coercive Power or Sword be meddled with by none but Magistrates. To this Sense were my Proposals; which he told me might suffice for Peace and Unity among moderate Men: But when he had offered the like to the King, intemperate Men were displeased with him, and they were then rejected; but afterward would have been accepted: And such Success I was like to have. I had heard of his Predictions that Popery would be restored again in England for a short time, and then fall forever. And asking him of it, he pretended to me no prophetical Revelation for it, to himself, but only his Judgment of the Sense of the Apocalypse.

§ 63. I asked him also his Judgment about the validity of Presbyters Ordination; which he asserted, and told me, that the King asked him at the Isle of Wight, where ever he found in Antiquity that Presbyters alone ordained any? and that he answered, I can show your Majesty more, even where Presbyters alone successively ordained Bishops; and instanced in Jerome 's Words Epist. ad Evagrium, of the Presbyters of Alexandria choosing and making their own Bishops from the Days of Mark, till Heraclus and Dionysius. I asked him also whether the Paper be his that is called [A Reduction of Episcopacy to the Form of Synodical Government] which he owned; and Dr. Bernard after witnessed to be his.

§ 64. And of his own Accord he told me considently, [That Synods are not properly for Government, but for Agreement among the Pastors; and a Synod of Bishops are not the Governors of any one Bishop there present]. Though no doubt but every Pastor out of the Synod, being a Ruler of his Flock, a Synod of such Pastors may there exercise Acts of Government over their Flocks, though they be but Acts of Agreement or Contract for Concord one towards another. Quere, If the whole Synod have no governing Power over its Members, hath the President of that Synod any qua talis?

§ 65. When Oliver Cromwell was dead, and his Son almost as soon pulled down as set up (or upon their Tumults voluntarily resigned their Places) the Anabaptists grew insolent, in England and Ireland; and joining with their Brethren in the Army, were everywhere put in Power; and those of them that before lived in some seeming Friendliness near me at Bewdley, began now to show that they remembered all their former Provocations (by my public Disputation with Mr. Tombes, and writing against them, and hindering their increase in those parts) And though they were not much above twenty (Men and Women) near us, they talked as it they had been Lord's of the World. And when Sir Henry Vine was in Power, and forming his Draught of a (not Free but) Fanatick Common-wealth, and Sir George Booth 's Rising was near, and the looked for Opposition, they laid wait upon the Road for my Letters, and intercepting one written to Major Beake of Coventr • , they sent it up to Sir Henry Vane to London; who found it so warily written, thought himself was mentioned in it, that he could have nothing against it; yet sent he for Major Beake to London, and put him to answer it at the Committee, where, by examination they sought to have made something of it; but after many Threatenings they dismissed him: This was the Anabaptists Fidelity.

§ 66. The People then were so apprehensive of approaching Misery and Consusion while the Fanatics were Lord's, and Vane ruled in the State and Lambert in the Army, and Fifth Monarchy Men (as they called the Millenaries) and Seekers, and Anabaptists were their chief Strength, that the King's old Party (called then the Cavaliers) and the Parliaments Party (called the Presbyterians) did secretly combine in many parts of the Land to rise all at once and suppress these insolent Usurpers and bring in the King: Sir Ralph Clare of Kiderminister, acquainted me with the intended Rising; (the Issue of which was, that the Cavaliers failing, except a few at Salisbury, who were suddenly dispersed or taken, Sir George Booth, and Sir Tho. Middleton, two old Commanders for the Parliament, drew together an Army of about 5000 Men, and took Chester, and there being no other to divert him, Lambert came against them, and some Independents and Anabaptists of the Country joining with him, his old Soldiers quickly routed them all, and Sir George Booth was afterwards taken and imprisoned): I told Sir R. Clare that if the Presbyterians and Episcopal Men had but before come to some Agreement, they would the more unanimously join against the Fanatics: But since the War, the Diocesan Party by Dr. Hammond 's means was gone to a greater Distance, and grown higher than before, and denied the very being of the Reformed Churches and Ministry; and avoided all ways of Agreement with them, but by an absolute Submission to their Power (as the Papists do by the Protestants); and that there is a wondrous difference between the Cause of the one Party and the other: For though they are born equally capable of Government or Subjection, yet all that the Presbyterians (for the most part of them) desire, is but to have leave to worship God, and guide their Flocks in ways of Piety and Concord, without being persecuted for it. And the Prelatical Men's Cause is, that they may be the Governors of all, and that no Man have leave to serve God but as they prescribe to him, nor to rule his Flock but as ruled by them: Yea, as soon as a Man doth but side with the Men of that Opinion, he presently carrieth it, as if by his Opinion he had acquired a right to be the Governor of others: But especially I told him, that the Number of the Ignorant and Scandalous was so great, which the Diocesan Party would restore and set up, and the Number of the godly learned able Ministers so great which they would cast out and silence, that we looked on it as the ruin of the Church: that we had not any Animosity against them; that we desired no Man should be hindered in his Ministry for anything he had done in the Wars against the Parliament: But we desired that the People might have faithful Pastors, and not drunken ignorant Readers, as he knew in this Country they had had: And that every ceremonial. Difference might not again be thought a sufficient Reason to cast out hundreds of the ablest Men, and put in such insufficient Persons in their steads: Persecution and the Ruin of the Ministry and Churches were expected by most, if Prelacie got up again; and if such leading Men as Dr. Hammond would but beforehand come to Terms of some Moderation, and promise to endeavor faithfully to bring things to that pass as now should be thought indifferent, it would greatly facilitate Men's Conjunction against the turbulent Sectaries and Soldiers. I told him he had long lived here among us, and saw the worst of us; he saw that our private Meetings were only in due Subordination to the Public, and that they were only spent in such Actions as every Christian might do (to repeat a Sermon, and Pray, and propose his Doubts to his Pastor, and sing Psalms) and not to any Faction or Sedition; and that we had not a Sectary in the Town, but were all of a Mind, and walked in Humility, and Blamelesness, and Charity toward all; all which he did freely acknowledge; and I asked him then, whether he thought we were fit to be endured or to be suppressed? And whether it were not hard that Men who had prevailed in Arms (as the Parliaments past had done) should beg but for Liberty to live quietly by them, or those that were now kept under, and not obtain it. But we cared little for this as it is our own Interest, so that the Souls of Men, (even Thousands in all Countries) might not be injured and undone by an ignorant vicious persecuting Ministry.

To this he confidently affirmed, that he, being most thoroughly acquainted with Dr. Hammond, who received Letters from Dr. Morley then with the King, could assure me that all Moderation was intended; and that any Episcopacy how lo •• soever would serve the turn and be accepted: And a bare Presidency in Synods, such as Bishop Usher in his Reduction did require, was all that was intended; Yea, Bishop Hall 's way of Moderation would suffice; that there should be no Lord Bishops, nor so large Dioceses, or great Revenues, much less any persecuting Power, but that the Essentials of Episcopacy was all that was expected; that no godly able Minister should be displaced, much less silenced, nor unworthy Men anymore set up, that there should be no Thoughts of Revenge for anything past; but all be equal.

In Conclusion we agreed that I should make some Proposals to Dr. Hammond, containing the Terms of our Agreement, and he would bring them to him (for he lived but seven Miles from us) and procure me an Answer. Whereupon I drew up a few Proposals, and Sir Ralph Clare shortly brought me back an Answer to them; by which I saw that there was no Agreement that way to be made: For Dr. Hammond cast all the Alterations or Abatements upon the King and Parliament, when as the thing that I desired of him was but to promise his best Endeavors to accomplish it, by persuading both the Clergy and the Civil Governors to do their Parts. Yet I must say, I took the Death of Dr. Hammond (who died just when the King came in, before he saw him, or received his intended Advancement) for a very great loss; for his Piety and Wisdom would sure have hindered much of the Violence which after followed: I wrote him a Reply, but never sent it, because the Tumults presently interrupted us. The Papers on both sides were these following: