A Conference About the Way of Christ with his People

SECT. I.

FOr so you are, if you are precious in our Lord's eyes; You were pleased to stoop very low, and so an humble person can do; and yet lower if need be, when you turned in to me, less indeed, then the least of all Saints, which, is as little as can be; And yet I hope, as I pray, not less in any ones eye, than I am in my own. But whatever I am, by the grace of God I am what I am. Now to the business you were pleased to propose to me, and require resolution from me thereunto. These, to my best remembrance, you called Circumstantials only, matters of fact, rather than of faith, of an inferior nature and degree, which may be done or left undone, and yet therein walking up to our light, the Command of God is not broken, nor the bond of love with men: And yet to speak a word to this in passage only, I humbly conceive even in these matters decency and order must be observed, and if we look our work should find acceptance with the Lord, it must be done in faith also; for howsoever the work be, we suppose it relateth to God, and his service, and but a Circumstance about the work, rather than of the nature, essence, or substance of the same, yet all this falleth under a command, and failing herein, our worship is marred, being not performed after the due order: Circumstances carry much in our matters with men, much more in war, they carry all with God, these make all or mar all; these overthrow our actions, if they be not rightly and duly observed; For the Lord stands as much upon Circumstances, as he doth upon duties. He will have them done, and well done, after the due manner, and order, by himself prescribed, or else as well undone; because the same Lord, that commanded the matter, commanded also the manner of our service; indeed the manner is all. But to let this pass for the present.

The things you charged upon me to give you an account of, as to my faith therein and practice about them, were to my thinking, Lord howsoever in common account, and thoughts of others, highly relating to the glory of God, the beauty of his holiness, the peace and welfare of his people, such like or the same with these, mentioned in the title page, and in the Epistle to the Rev: Ministers.

SECT. II.

TO these things you desired me, yea you charged me to give you my opinion; and if in the Negative, then to give you the reason of my Contrary Judgment unto yours; I took this at the first hearing, and so do still, to be, a matter too high for me; and indeed, at that present was minded, how ever you charged me, not to meddle in it; least, as was said of one, you know by whom, A good cause should have a weak Defendant: Yet upon after-thoughts, and taking Counsel with God, upon whom the Creature depends every moment for his being, and for all his good he hath; and quickly after communing with my brethren, in Fellowship with me, about it, as I believe your intent, and I am assured my duty was to do; and taking our Minister with us, and seeking to God again altogether, we resolved by the help of his grace, to endeavor to give you an account of our matters, according to your demands; and, as our God should be pleased to give in to us, to give forth to you, keeping all along as close to Him, and His Word, as possibly, through the supply of His grace, we can; So you see now what is done, and we are full of hope, since it was our full desire and endeavor, you will find our words so ordered all along, how weakly soever, and our matters so disposed in the strength of his grace, which we have sought for, as that you will conclude of us, That we are as unwilling to give any offense to your worthy self, or any other of your brethren in office with you, as much honored by us as well you can think, as we would be to offend the Apple of our Eye; and rather break our own bones, then be a means, or just occasion to break the peace of the Church, or of any good man there: so you will not account the whole Nation with every Parish a Church; and the rich man, the good man, and best amongst them there: If these or any one of these are pleased, God is infinitely displeased. We seek not to please men, but God. And pleasing Him, we cannot think we can displease any good-man. The words we read, Caent: 2. 7. together with the Note on the side, we observed thereupon, was very pressing upon us; I charge you by the roes and by the hinds of the field, that ye stir-not-up nor awaken my Love until she please. The Note upon the side is (we doubt not but Interpreters give other Notes upon it; but this is for our use) Christ chargeth them, who have to do in the Church, as it were by a solemn Oath, that they trouble not the quietness thereof. And this we thought fit to put as in the front and beginning of our business.

SECT. III.

WEE have yet before we come to our main work, further matters to Preface before-you by way of Apology for our Pastor (such he is to us, what ever he is to others) and for our most unworthy selves. And surely this is lawful to be done, and more than expedient, it is necessary we should do it. The glory of God and the Gospel of His glory, and the good of his poor people. All this and more then all is concerned in it. A Name saith the Wise, he means a good name, a precious name, for an ill name hath an ill savor, the Good do, as we may say, stop their noses at it, not like the name of the wicked, but the very same, which rots above ground: A good name then is rather to be chosen then great Riches: and a very sweet thing it is, and better then precious ointment; And being such it deserves to be kept so; and, what possible, to be kept as we do our choicest things, in sweets, all the year long. Now in doing this we shall not sweat to rescue his name from off the tongues of wicked men, who speaking good of evil, cannot possibly, but speak evil of good. You know better than we, what a good man said (in common repute in those days) hearing a bad man commend him, What evil have I done, said he; It is possible, nay it was almost ordinary when time was, to hear the Devil himself and his nearest and dearest servants speaking excellent things of the Lord's excellent servants, as of their Lord and Master himself sometimes: But then the Devil hath a design, so have his servants also. O it is a foul disgrace to the Good to hear the wicked speak good of them. You remember that old preacher Bernard coming out of the pulpit and through the throng had the general applause of the people (and generally they are stark rotten, and stinking as is the Carrion that lieth in the ditch, The good man went home weeping, and up to his closet pitifully mourning before his God; Lord, said he, I have pleased the people today and myself, which assureth me, I have displeased Thee my God; whereas I should rather displease the whole world then Thee my God; so up to the pulpit again the very next day, having scarce slept the night before, remembering the applause of the people, &c. For you know what follows; It is as good a sign of a good Minister as we can readily think of; Wicked men reproaching him, will not come at him; belch-out their spewing upon him, do all they can against him, to thrust him away. A good man sure, and some good is done; The Devil is pinched; his servants rage; Now God's work goeson; The Gospel is on the thriving hand; It never gains more than by opposition from the flesh within, and the wicked without, contradicting and blaspheming: That is excellent sure the very wisdom of God and power of God unto salvation, which the damned world with the rulers of the darkness there, do so mightily oppse, contradict and blaspheme: so now we are careless what the wicked say of our Minister, or of us, how can they speak well, that are accustomed to do ill? and make it their work all the day long, to take away the righteousness of the righteous from him; Let them go on; their night is coming, when they shall receive according to their measures, pressed down, running over (O that they could consider!) It fares well with the Gospel and all true Gospellers: what care we though we suffer a little: The Truth and the Church cannot be crushed no more then a Rooke can, saith our second Rainolds: And since it is so, we cannot be harmed.

But now, though we are as careless as can be what the wicked say or what they do, for they do but after their kind as thorns and briars and Scorpions use to do. Yet do we much regard what the godly-wise (amongst these we reckon yourself) may think speak or do, in reference to him or them, who may deservedly be numbered with yourselves, and accounted as they may have approved themselves, godly and wise also, for thus the case may be, and it is, as we have cause to say, an ordinary case: Godly and wise men may entertain prejudices and jealousies against those, yea and take-up a report against them, and too readily all this, and as groundlessly, especially where there is not so sweet an accord in point of judgment and practice betwixt them, as were to be wished; and so it falls out too often, that where there is no closing in opinion (we will call it but so) there is as little closing in affection with those of a different opinion, and possibly must be so. And now let a report come, it is to the defaming of him or them, that differ from me in judgment, I examine not the report or reporter, but, being to the desaming of him that is not of the same mind with me, how welcome is the report, and the reporter! the defamer and the defamation! Let nature speak here for grace will be silent. And now, Deare Sir, we take leave to be more particular in these matters, being, as we hinted hefore, of that high concernment, that we may vindicate our Minister as we can, and put in a Caveat against that, which is so common we would we could not say among the godly, rash judging and censuring before the time, when matters should be well sifted first, the party or parties heard, what they can say for themselves. O it is good to hear all before we judge anything at all, else we may do as preposterously as they did, who, as you find it written, hanged a man in the forenoon, and inquired into his crime in the afternoon, whence Lidford law: and so we, and worse, if so we do, for judging the man before we have heard him, or how true that is, which is spoken of him, we may judge him, whom God accepteth; and in that which God alloweth, and commandeth; yet we lay a blot upon his name which haerebit will stick do we what we can; And taint a man once in the opinion of the world, and he lies open to any usage; And so we come to speak for him, who hath spoken to God so much for us; and from God so much to us; that thereby we may undeceive yourself, and then we shall with the same Labor undeceive others to the half of our parish and more, for you are the lazying or leading man, the [unspec 1] very Bishop amongst us;

To this we answer according to our knowledge, calling God to record upon our souls, as to the truth of that we say, and we do appeal to the consciences of every person that hath an eye heavenward, and applied to him the ear, and is not a right Gallio, that careth for none of those things, whether he or they have ordinarily heard in our Country villages (for we hate comparisons) more pertinent texts chosen; more fully and with life followed, more feelingly pressed, and all impertinences avoided, as if it had been in the man's heart (and surely there it is for God put it there) to endeavor his utmost to declare unto us all the counsel of God, and so to keep back nothing that was prositable to us. And this little is as much as we will say to that urged against him, his not insisting upon substantials; which yet had been in our judgments, too much, had it not, as that also which follows, been forced, and, as we may say, sqeesed from us; for Pudet hac oprobria nobis Et dici potuisse & non potuisse refelli.

Whereas it is further said, That he deals in matters that ingender [unspec 2] strife, and cause doubtful disputation; To this we could speak as before, but certainly, Sir, It is as false as that Bubo is a Nightingale, to use our Jewel's words. He deal in matters ingendring strife! If we can possibly understand the Genius of the Man, he abhorreth it with his heart. We cannot forget the time, when your neighbor-Ministers, Learned and Godly indulged two days to those horrid enemies & adversaries to God's free grace through Christ, (which they make nature making it as common as nature,) and advancers of free will, that does more in order to the workingout our Salvation, then the supply of grace doth; and so Dunghill-man is set in a Throne, and the Lord of Glory (we should tremble to speak it, as you to hear it) on a Dung-hill that so these men of the earth might have advantage ground of Him, and call him, as some have don, satis pro imperio, to give an account of His matters: We were saying, These proud men had two days for hearing what they could say, and so honored they were by these Godly Ministers, to dispute it with them. We remember withal we found our Ministers spirit not a little stirred at this, knowing as he said, That Truth would have no Glory by that Mouth-disputation; for that these enemies having espoused themselves to these errors, will stand like the bound-stone, which you know had this Motto, Cedo nulli. And besides they have a marvelous advantage against all good men, and the greater, the better and wiser they are, in the carrying on a dispute with their tongues: for the Godly Learned and wise, have Faith and a good Conscience, whereof they are as tender as of their eye; they are civil and modest withal, and cannot but deal as becometh Godliness. But these enemies have made Shipwrack of all—And you know what follows: Now this we must not forget neither, That our Minister observing all this, for he was present one day, and what a Concourse of people there were and some of his own charge, presently after his return, he chose these Scriptures which we think it our duty to set down, thereon to treat three or four Lord's days, Deut. 29. 29. Secret &c. Psal. 25. verse: 4. The secret of &c. John 17. 6. I have. These Scriptures by divine assistance he so handled, That they whom God had instructed to discretion might clearly see, That Lambs may wade over those Depths where Elephants must drown; He deal in matters tending to make strife or cause doubtful disputation! No, he deals not in matters too high for him, and declines those, as a Serpent in his way, that may cause strife; therefore we will say to this Cujus contrarium verum est.

Only we must appeal to yourself, before we leave this matter; have not you said more then once and lately twice in one day and before others, which caused all this, That you have been urging him these three years almost, to dispute with you, or to give you in writing the reasons of his judgment and practice as to the matters of his God, and Discharge of his place, and yet you could not gain so much at his hands: which tells you plainly, what naturally he declines, and what mainly becometh him as every good Man to do, by doctrine to clear his practice; and by practice to adorn his Doctrine; as grace may advance gifts, and gifts beautify grace, this to his power he hath done as one that studies to be quiet, and to live-up to the Truth, rather then to dispute it; for being clearly known to him, through Grace, to be the Truth as it is in Jesus, Disputation is but the Calling it into question, which is a debasing of it, as to mixe Gold with Copper. Therefore till needs must he did forbear; Therefore Sir, take yourself for one witness in this matter, and you are instar omnium, and believe not what others say, who care not much what they say, That he intends not so much Edification, as to promote doubtful disputation; we say it again, and we say it clearly, It is a forged Cavillation, and a most false accusation, for he accounts it more then a fault, a Crime so to do.

But we desire not you should trust to what we say; we will [unspec 3] take leave to proceed and make good what we say, holding it not impertinent to the matters in debate betwixt us; for, hinc illa lathryma, the very rise of all these clamours, Nec ad-huc finitus Orestes scriptus & a tergo, Good Ministers know full well what an evil people (such we are all in the state of nature) will require of them, Give out the Sacraments to them and hold-in the word, and they are satisfied; This he observed full well but took no notice; did as we have heard a good Minister should do; hold on his course (Chrysostom's words) as the Moon in her Orbe, wholly careless of, and neglecting the barkings and clamourings here below; and pressed all along substantial Truths, thereby to drive us out of ourselves, and up to God; But when they would take no way, but the Sacraments they must have; he opened unto us the Doctrine of both the Sacraments; of Baptism, from Math: 28. 18, 19. Rom: 2. 28, 29. Gal: 3. 27. Col: 2. 11, 12. Of the Lord's Supper, from 1 Cor: 10. 16. Matth: 26. 26. Mark. 14. 22, 23. Joh: 6. 50, 51, &c. 63. 1 Cor: 11. 26. Surely it tendeth to our scope, thus to set them down, whence matters were so handled, and with that clearness of Evidence, Who were to be admitted to the Table of the Lord, and who not; that some were taken off from their eager pursuit that way; And others, the most, having nothing else left them, went on after their manner, Contradicting and blaspheming. Now, which must be added, though we need not tell you what was done in this place before, (for indeed we spare you, because we revereuce you) yet it is known all the Country over, what is done in those matters within a Mile and less from this place, where the Sacraments are given to him, and them, who are as ignorant as Ignorance it self, as rebellious as Rebellion it self— Et illud quod dicere nolo. Now then that Ministers practice, is so contrary to the light shining forth from the Scriptures forementioned, after which, through Grace, our Minister orders every step of his way; as that his way is as contrary to that man's way (for we delight not to call him a Minister) as light is to darkness, Christ to Belial, the Temple of God to Idols; Then what agreement betwixt these two, who stand as opposite, as to their judgment, at least to their practice (for possible, video meliora) as do the two Poles, North and South. Therefore it is strange to us to hear it said by you from him, and we believe you, That our Minister returns from him very well satisfied. It was answered before; be pleased to take this more; That our Minister can no more come down to his practice, then a Mountain can come down and throw it self into the Sea, or the two Poles meet.

We proceed to another thing which, as is said, doth but cause [unspec 4] strife, and serveth not to edify; Now of this judge you by that which follows.

He observed, as who doth not, the Lord's day presumptuously slighted, and profaned, and Christmas-day highly honored; now to show the iniquity of this, he preached up the one, and almost with the same breath he cast down the other. Be pleased to take his Scriptures here also, Gen: 2. 2. Exod. 20. 8. Isa. 58. 13. and to lay his Batteryes against the other Idol-day, he chose these Scriptures, John: 4. 22. Gal: 4. 9, 10, 11, 12. This will fall to be one chief part of our work anon, and so we leave it; Only the reproaches cast upon him for. this his Faithfullnesse tohis Lord, puts us in mind of what we have heard, That there was a good man accused for preaching a seditious Sermon, as was suggested, but proof failing, and not a word thorough the whole Sermon giving the least evidence thereto, The accuser spake openly and as impudently, If the Sermon was not, then the Text was seditious.

And the same is urged against him opening the Lord's Prayer, [unspec 5] which though necessarily to be done, yet was he tantum non compelled thereunto, so unwilling, sometimes, a man may be to do his duty, yet being pressed to give his reasons for his not using of it, as others do, he set upon it, and not rushing on it but after he had delivered the doctrine of Faith in a Catechisticall way from several Scriptures, taking them much afterthe order, as they are in that, we commonly call, the Creed. And truly he gave such reasons why he saith not that prayer at the end of his; and why aGodly Minister should not so do; nor a godly man take it into his Closet, where he is seeking the face of his God, as that we are fully satisfied thereby, that so it ought not to be said as commonly and cursorily it useth to be; And withal, he gave us such reasons why a wicked man ought not to say that prayer at all, that we have concluded ever since we heard them, That a wicked man hath no more to do with the Lord's Prayer, then he hath with the blessed Cup and body at the Lord's Table; The one is as uncomely for his unclean lips, as is the other for his filthy hands. But this will be the work of the fourth Section.

Now if it be asked by the way what is all this to the preaching [unspec 6] of Christ Crucified, the preachers Text, and so he openeth the

Nothing but Christ Jesus the Lord is the sum and Centre of all divine revealed Truth: But there are other matters, which are to be preached, being reductive to Christ, and which meet in him. And whether those things forementioned, 1. Relating to Admission to the Sacraments. 2. To His only holy day; and 3. To His prayer, are not reductive to Christ, and meet in him, is left to the Judgment of the Godly-wise. Thus far as duty bind; us—more there is, but it is left to the Closet. He, as every good Man, in matters of this Nature, appeals to God's judgment, and to that we must stand, and we shall do well to mind those Scriptures well, we read Rom: 14. 4. & 10. Who art thou &c. and why dost thou &c.

And so much for our Minister to vindicate him And give us [unspec 7] leave, we pray you, to Apologize a little, for this much we protest before the living God, the searcher of all hearts we have done it, very unwillingly; and have moved as heavily here as is well Imaginable. But, Sir, you have compelled us from without, and our love to Christ, and the prosperity of his Gospel, hath compelled us from within, knowing and fully assured, That nothing hath so obstructed, the running thereof amongst us, as have the Differences betwixt you two, The nearer the conjunction should be, the more dangerous the discord is; we may allude to it; for the Divisions betwixt you, there are great thoughts of heart, amongst those that seem godly, we hope they more then seem: Now whence the rise of these? or what hath caused them? The Lord be Judge, and help you to judge yourself about it. He doth not do as to sacred administrations, as you did, why should this Cause a Difference? You walked according to your light, so doth he according to his light; He cannot do as you did, the word of his God, to his seeming, standing like the Angel with a sword in his way, and speaking aloud unto him, if thou goest that broad way I will slay thee; Why should this make a difference? Would you have him rush upon the drawn sword? God forbid. But you have said he makes shrewde reflections upon you and your way: who can help that? But if so, which yet he knows not of further then thus; The truth is Judex sui & obliqui, he hath done it most unwillingly: And you have it but by hear-say neither, and that is commonly a loud liar; and you must consider your insormers, whether enemies or friends to the Gospel? We never heard you charge him but with that, we humbly conceive, you should have Commended him for: we must take leave to set it down, because that brought him upon the stage, where he at this time stands covered-over with as much filth as unclean Mouthes, most nasty and filthy hands, and some pretty clean too in comparison, can possibly cast upon him. You must remember what you cannot forget, nor we neither, the Town and Country taking notice of it, so visible it was, being not done in a corner, when he preached first your Lecture at the Chapel near him, we thought, and think so still part of his charge, Not to mention the affronts against him at that time before he came to the Pulpit. His text you know was, Hos: 12. 10. I have also spoken by the Prophets, —having cleared the known Doctrine of the text, and grounded it, and coming to make Application of it, A Consectary two or three he pressed first; and this for one, That the Minister of Christ, being the Mouth of Christ, and standing in his stead, must speak and do in the matters of Christ, as the Lord Christ would speak and do, if he were here upon Earth. You know and we know, he spent but few Minutes upon this, indeed he spake feelingly (as one that felt the weight of his charge) and smartly, and was there not a cause? being in his own place, and knowing full well the horrid doings there? Sir, we make bold to tell you, and in as much love as you can conceive is due to you from us; had your force been right, and your way good, and not complying too much with the Ministers way of that Chapel. You had commended our Minister, given him the right hand of fellowship, and taken him at that time into your bosom. But what agreement? when your ways lie so cross (which will appear, we conceive, through-out the following discourses) to the way of Holiness, you and we are charged to walk-in. Till you shall take this into your thoughts, and muse upon it, things will be, as they are, carried on headlong to the great dishonor of God, reproach of His Word, and scandal of His people, as we suppose: for the close of this, in much love we entreat you to examine what an affront was put upon the Word, when at your earnest request our Pastor took a turn in that Lecture, you know when and where, examine we pray you, what the man did you commonly call the Clerke, but might as truly call a Beast, If he turn his back upon the Word, as he more than seemed so to do then, going forth of the place, as others did, at the time when the said Minister went up into the pulpit. And upon your examination of the matter, we know what is your duty to do, if you will do it. For Sir (it is our persuasion) did your Brethren, whom we honor, we think, as much as you do, understand well and thoroughly how matters are carried there, how unbecoming the Gospel, and cross to the prosperity of the same, they would have things corrected, or they would not, we think they should not, unless they be of your persuasion, take their turn there. Look to it, Sir, and be persuaded, that for the Glory of God and our Deare Savior, and that His Gospel may run and be glorified, and that you may correct what is amiss, and have peace at the Last, have we spoke hitherto, and shall speak, for, God forbid, we should be silent in such matters as these, being called upon to speak and give our opinion.

SECT. IV.

IN the next place we come to speak a little for ourselves, our matters so requiring, yea constraining; for we are as unwilling to do it as you can think us, in some respects; but, in some other, most willing. We are, Sir, and you know it, and we bless God from our hearts, He hath made us know it too, most unworthy ones. Truly Sir, our inward thoughts are (all thoughts are inward, but these are closest unto us, and most fixed there) that we are such unworthy ones, in and of ourselves considered, that we cannot think we have thought ourselves low enough, till we have thought ourselves to nothing, yea worse than nothing, as in ourselves still; and if such nothings now, now that He hath pleased to reveal His Son in us, to pluck us out of our blood, to wash us thoroughly, and so to sloud it away, looking upon us and accepting of us in Him, in Whom to be accepted is our Labor, our ambition, the topp of our glory, and crown of rejoicing; we were saying, If such Nothings now, what were we then, when we lay-in Evil, like a Carrion in the Ditch, but more corrupted and corrupting: being under the power of a lust within, and that wicked one without; What were we then better than others? Children of wrath so soon as we were the Children of men. And had not Grace withheld us, and an All-mighty-Hand raighned us-in, we had been as mad with rage against the Saints, and stood as cross to their way of Holiness, as once Paul was, before he came to his right mind; And in every mire of sin, we could have reached unto, we had wallowed with great delight, as a swine doth, and as they now do, who lie with the world in wickedness, for thitherto our will hurried-us, driving us as fast from God, as doth the most impetuous stream run from its fountain. And all this while (partaking, by privilege of our Infant Baptism, of all Gospel Communions) we should have thought our condition unquestionably blessed, taking Sanctuary under the shadow of a Church, whose height, like that Tree, reacheth unto heaven, and the sight thereof to the end of all the Earth. But He, from Whom we were running, by His Spirit in His Word laid-hold-on us, and so being merciful to us, delivered us out of our own hands, and from ourselves, as Lot out of Sodom (the greatest Enemies to our souls we know in the world, the God or Spirit of the world not excepted) and gave us an and gave us an hand of faith, whereby we laid hold on Him; And now He will hold us fast, and give us power to hold Him, and to walk in all pleasing before Him. And now, what shall we say? Even so Father, because it pleased Thee; Who at first spake light out of Darkness, and caused it to shine into our hearts, even the light of the knowledge of the glory of God in the face of Jesus Christ. The thoughts of this coming strongly upon us at the time when we were seeking His face, engaged us, being so pressed unto it from without, to give an account of the Truth of the way, our walk and practice in it. And so having believed, we shall speak. This then was the prime and chief prevailing motive to make further enquiry into these things, and to give our experiences about them, as we are persuaded duty bindeth us, and our engagement is to do, for

If these things be so, as even now we have spoken; and the Lord God hath laid His hand upon us, and by His Finger His Holy Spirit, written the Law of our Relation upon our hearts, as He standeth to us, and we to Him in Jesus Christ [we borrow this expression from that Man of God M Bridge, who to us, spake much in that little; and surely it containeth much, and we have made, through Grace, much of it, as may appear throughout our seventh and last Section) Not doubting but whosoever shall inquire at that Law of Relation, what is to be done, as to Church. Administrations, shall have full resolution therefrom, and so end the matter: Therefore here we shall be very brief, making mention of it only in Reference to ourselves, our way, and walk, and this we were saying] If the Lord hath don thus with us, as having believed, we have spoken, then we humbly conceive these things must follow.

1. We must follow the Lord fully, as dear children, by the guidance of the Holy Spirit of Faith and Adoption, which the Sons of God have, another from that of the world, which rules in the darkness thereof. We must walk by rule, even as He walked. 1 Joh. 2. 6. If children of the light we walk in the light, even as He is in the light, 1 John 1. 7. Else (1) we should clean cross the end of our Election, chosen in Him that we should be Holy, and without Blame before Him in Love, Eph: 1. 4. And (2) we should else cross the end of our Calling; As He who hath called you is holy, so be ye Holy in all manner of Conversation, 1 Pet: 1 15. 2. 9. And (3) we should else cross the end of God's Discovering to us His Gospel and way of Holiness, It was that we should walk thereafter, having a Conversation as becometh, Phil: 1. 27. least our unholy practice should give our holy profession the lie—but we hasten.

2. If we can say, Truly our fellowship is with ths Father, and with His Son Jesus Christ, 1 Joh: 1. 3. Assuredly then we cannot but seek after, and bend towards a Communion and fellow ship one with another, that we may watch over each other; help to bear each others burden; supply each others wants; partake of each others Graces; do all things as becometh a Communion of Saints on earch (which is saith that Learned Man, the Lower heaven of the Saints) serving each other in Love; For thus we have concluded, That as it is with lines in a Circumserence, the nearer to their Center, the nearer one to another; So nearness to Christ cannot possibly consist with a strangeresse or distance one from another, for we are members one of another.

3. If, as He is so are we in this world, 1 Joh: 4. 17. That is, as we have heard it expounded: If we have His image in us, and stamped upon us, if His Love be shed abroad in our hearts; If He be in us by His Blessed Spirit; we in Him by our faith; If he dwell in us, and walk in us, 2 Cor: 6. 16. Then ought we to walk even as He walked, which was said before: But from hence we humbly conceive these two things will follow.

1. We must come out from among them, and be separate from the world so far as is possible, and not go out of the world, 1 Cor: 5. 10. in all times and places, specially at the Lord's Table; for so saith the Lord, Be ye separate and touch not the unclean thing, if ye expect that I should receive you, and be a Father unto you, and ye Sons and Daughters unto Mee, 2 Cor: 6. 17. Surely they that walk with God as friends, cannot walk with the world, be companions with the men thereof upon choice, their affairs not requiring, and when they plainly see, they can give no good unto them. But if they could have the least hope, they could by conversing with them, communicate good unto them, they would most willingly do it; yet then not as companions with them, but Physicians to them; for what fellowship hath righteousness with unrighteousness? what Communion hath light with darkness? and what concord hath Christ with Belial? And

2. We must meet often in some place, besides the common meeting place, else how can we speak often one to another? so making full proof that we fear the Lord, Mal: 3. 16. Surely it is clear from that place, That that was the manner and practice of the Saints of old. And M. Rogers in his fifth Treatise pag: 109. gives us a famous Instance of some brethren with their Pastor that met together in the year 1588. privately in one house, there to complain to each other of their sins and wants; and to find out the remedies against the same. That holy man in the same place, gives us to know the good of that Conference, which he brancheth forth into many particulars, if we well remember, but we find them contracted into three.

1. This meeting was a great whetting-on to them to frequent the public Ministry more carefully, and fruitfully afterwards.

2. These two kinds of meetings, publicly in the Church and privately in their houses thus carried, did knit them together in that bond of brotherly love, which, during life, could never be broken.

3. It was a means to make them have Christian conference and godly communion in greater account.

We will take leave to add hereunto that holy Man's words, now with Him, whose he was, and whom he served. The reason why there is so little of the Spirit given forth, though it be the great New Testament promise, is this, Because Saints are no more in assembling together. Saints are not found, as they should be, in their work of Assembling together; When the Lord Christ gave His Spirit to His Apostles immediately at His Resurrection, it was when they were assembled together, Joh: 20. 19. 22. When the Disciples were assembled together He breathed on them, and said unto them, receive the Holy Ghost. And so we read in the 2 Acts; where we have the more full giving-forth of the Spirit, It was when the Saints were assembled togetehr, when they were all with one accord in one place; He might have given it to them one by one, when they were alone: But our Deare Lord chooseth to give-forth the Spirit, when they were Assembled together: To assure us how much He loveth the Assemblies of the Saints; He will not give to everyone in a corner alone, but when assembled together: So that if Saints neglect their meeting together, there may be little enjoyment of the Spirit, though it be the great promise of the New Testament Administration.

There is much more to be said for this meeting together of the Saints, and there is much said against it, we shall refer both this and that to another place, the last Section.

2. We proceed to remove an offense taken against us, we say taken, for God knows, we know not when and wherein any was given. Thus it is suggested, That we are regardless of others, who walk not in fellowship with us. Much more is said, but we shall hear more of it in another place; This we will say here first.

1. That no good man can be regardless of another how bad soever; nay the worse he is, the more regard a good man hath unto him, so as he could take such an one into his bosom, so be thereby he could make him better. 2. We profess from our hearts, now that wisdom hath entered-in thither, and knowledge is pleasant to our soul. That we cannot but love all we have the least hope, do love the Lord Jesus in sincerity, observing their orderly walk according to the rule of the Word and Commands of the Gospel, under what forms or Notions soever they be; that is little or nothing to us, they love the Lord in sincerity, and that is motive enough, and bond strong enough upon us to love them. That Christ hath received us, prevails much to receive one another. Though yet we confess, we cannot but invite others to come-in and join with us, (we know He is the Lord, that persuades to come-in and adds to the Church) but we say, we cannot but invite others to come-in to us, and walk along with us; Assuring them that they shall find the same that we do, That all the ways of wisdom are ways of pleasantness, and all her paths are peace.

3. And yet, That they may not be too hasty, and so rather stumble into the way, than take into it upon choice, we do advise them to sit down first and count their cost: Assuring them from as sure a word as the Heaven and Earth have for their continuing, that they must come off from their own way, a way of sin and death, and cast a spewing upon it, that they may no more return unto it, than they would to their vomit to take it up again, before they can enter this way to walk in it as becometh with a right foot, in all pleasing, as before Him, Who hath called us out of darkness into His marvelous light: We tell them moreover, least they, finding themselves mistaken, should return back to their Egypt of sin and Darkness, That though it be as pleasant a way as pleasantness it self, yet, so saith the Spirit, renewed, not, so saith the flesh; for not one step scarce is taken therein, but it goes to the heart of flesh and blood. And truly to take it in passage, hereby we conclude the truth of our way; That it is the way of holiness, which is a torment to flesh, not mortified, as flesh is a torment to it. And so we say farther to him or her, that bears any liking to this way, and makes some offers towards it (we give all encouragement that can be (for who dares despise the day of small things, the least motions or breathings heavenward how welcome!) yet we say further, and it is good to tell them the worst with the best; That they never found what a rebel flesh was till now; nor a busy Devil till now; nor what persecution is till now; which if they meet not with from without (and that were a wonder, Hell-gates standing wide open against them night and day) yet certainly they shall meet with from within; for so saith the Spirit by the Ministry thereof, All that will live godly in Christ Jesus shall suffer persecution; and we have our Masters word for it, In the world ye shall have tribulation;

these are the words of that Godly and learned Man Dr O wen: But this is the point which we would drive-on like a nail to the head, and press upon ourselves and others, Circumspect walking, self-denial every day, yea every hour in the day, looking off from all that is flesh, and up to Him who is the Alpha, and will be the Omega, the Author and finisher of our faith.

4. And now that God hath thus persuaded with us by his Spirit and Word, we do after the manner of his people in all ages, (which was hinted before) who feared their God, spake often one unto another; and we feel the comfort of it; And blame ourselves most for not doing it sooner; but blessed be God we do it now, and that he hath given us such a Pastor, who desires to know the state of his flock, that they may be made meet in God's time to give him the meeting at his Table; Truly we blessed God for this day and night, and some of us for this great mercy, that we never were at the Lord's Table, for had we taken the invitation being sixteen years of age, as multitudes did do, we had done we know not what, as others did, and our Minister at that time had given it to He knew not whom: For how could the Minister possibly know our state, who never, to our remembrance, met with us, but at a merry-meeting, or the day before we were to meet at the Lord's Table, and then he that gave us the Question made us the Answer—We pass over this, and through the strength of grace, pass on in this way, assembling of ourselves together, as our Callings will give leave, for the mutual edification each of other, and we doubt not but ere long all the Ministers of the Lord, that are truly godly, what ever they do at present, walking according to their light, will draw-on their people this way; and be as often with them in private, as in the public place; minding with all their hearts the danger of the neglect thereof, either in Minister, or in people; where the Apostle lays that rise of that soul-damning-sin of willful Apostasy in the neglect of this, Heb. 10 25. Not forsaking the Assembling of ourselves together, as the manner of some is, but exhorting one another, &c. For if we sin willfully, verse 26.

5. We have now given you at your request some account of our way; we shall point you now in passage, what lets and rubs we find in the way (it were not else the way of Holiness, for the broad way meets with none.) And the way we take thorough grace to pass over them, with much cheare and comfort in our spirits being resolved upon the way, and assured what we must meet with walking therein.

1. It is a way much reproached (we like it so much the better for that) That old liar and Murderer with his servants are still casting a flood upon it, which they will never do upon their own way of sin and death, yet that is one let and a great rub to flesh and blood. And

2. This is another, because many of that way walk not so orderly in it as were to be wished, and we have flesh as well as others, and carry the same Dung-hill, and Hell about us as the worst of men do (yet with this difference, for we must not wrong ourselves, much less the work of his grace in us) this Dun-hill savoreth like a dung-hill in our nostrils, the filthiest sink that is in the world; but with a wicked man like a garden of spices; so our heart is an Hell too, and an Hell to us, whereas to a wicked man it is an heaven, because it issueth forth to him the way and means, first wrought and molded within, whereby to reach at, and, if possible, to attain all the sweets of profits and pleasures here below) but as we were saying, because we have this Dung-hill, and Hell within us, which is still putting forth from us, and we have many eyes upon us to observe our walking, we are careful with all our care that we may cut off all occasions, that the way of Holiness may not be blasphemed through us; for though we do meet once a week, yet so as it doth not hinder but further our private affairs, as we have found by good experiences, and indeed so much profit every way, specially to our inward man (though Piety is prosperity enough where ever it is, and Impiety misery enough where ever that is, the hid man of the heart is the all of man, so be that prospers all prospers, for seldom or never without abundance of grace doth the outward and inward prosper together) we were saying, That we are, through the grace of God such gainers, by attending the means of grace, that we would not for a world neglect the assembling of ourselves together, as the manner of some is, but hold-on, exhorting one the other, and so much the more as we see the day approaching; for this was spoken once and we heard it twice; That they who will have nothing of the Sabbath on the week day, will take-in much of the week on the Sabbath day, if not all: The meaning is plain to them that will understand.

6. But now to cut off occasion, we walk in desire and endeavor orderly and as becometh the Gospel, we meddle not with things too high for us, we are not Intruders into the sacred Office, and utterly dislike those that are; we take counsel at God's mouth, and of his Ministers; we pray and exhort one another much in those words; Only let your conversation be as becometh the Gospel of Christ. And then we depart home, and find no want of our absence there, according to the good word of our Lord we find it hath been with us, other things have been added to us; As our Lord knew our needs were. We take it for granted, our Master in Heaven, is the best Master, and gives the best reward to his servants, for He Himself and not another for Him will be their reward: So will He be their Defense also, nothing shall hurt them, or be damage to them, while they are attending His service.

We will insist upon this a little, that we may give, if not some satisfaction, yet some answer to those that say, Is is enough and as much as is required to attend God's service on the stated-Day in season; and an hour out of season (as the wisdom of the flesh calls it) would be no small loss or hindrance to them.

1. To this we would humbly reply. 1. That this being so solemnly charged upon the Minister to preach the Word; to be instant in season, out of season, it reacheth the hearers also; If there must be preaching, there must be hearing, and there must be some time of conferring together about what was heard, and comparing the Ministers sayings, as those wise hearers did, Acts 17 11. with the sayings of God, and what profit came of it, all which cannot be, as we conceive, but by speaking often one to another. And for that supposed damage, That an hour or two in a week would cause unto the outward man; it is but cast-in by the carnal reason of those that mind earthly thengs. It is an unquestionable Truth, The flesh never complaineth of the waste or loss of time, while it is pleased; but every hour is two, while that is vexed and put to cost; yet we may be resolved at this point, While the Soul is a gainer, the man is no looser; and, while the soul is a looser, the man is no gainer. Spiritual accommodations will make a good heart forget temporal incommodities: It is worthy our best observation, as that worthy Man hath it, what a full compensation the Lord makes to His people, for the want of corporal bread and water: Though ye are cut short in outward things, yet ye shall not be shortened in Spiritualls; The rain of the holy Doctrine shall not be removed from you, which we translate, Thy Teachers shall not be removed, Isai. 30. 20. Joel 2. 23. Surely they that look Zion- ward find much in this, to engage them to hear much, and to confer about that they hear, and to take time for it, what possibly can be spared from their worldly employments, which must be served in their season, yet so as greater matters of infinite concernment be not neglected.

2. In the second place we could take the boldness here, To entreat the people of God to speak their experiences, whether they have not found as gracious an hand with them, and as singular a providence over them attending God's service at convenient times, as once the Israel of God did, while they are so well employed according to their Lord's command, The enemy shall not exact upon them nor the Son of wickedness afflict them; What a sweet and heart-cheering providence was it, That when all the Males of Israel appeared thrice in the year before the Lord at Jerusalem, none of their Neighbor Nations (though professed enemies to Israel; on the East the Ammonites and Moabites; on the West the Philistines; on the South the Egyptians and Idumaeans; and on the North the Assyrians, should so much as desire their Land, Exod: 34. 24. Such a fatherlike care their God had over them, while they took care of Duty, That He not only stopped hands from spoiling, but hearts from desiring. Again, it was as sweet a providence as it was wonderful, That after the slaughter of Gedaliah so pleasant a Country, (left utterly destitute of Inhabitants, and compassed about with such warlike Nations, as were the Ammonites, Moabites, Edomites, Philistines) was not invaded, nor replanted by forraighners for seventy years space, but the room kept empty; till the return of the Naturalls: Surely look what the Spirit spake to the Angel of the Church in Philadelpha, there He spake unto us: Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world to try them that dwell upon the Earth.

3. In the last place to stop the mouth of carnal reason, That enemy and adversary of all righteousness, and let alone, will have all the talk, though, in the issue, it will prove to be but contradicting and blaspheming, the word of His Grace, the way and practice of His holy Ones; This we say to him, who accounts that time runs-out to waste, which is taken up in holy conference, about what hath been heard, and what profit they have received thereby, That this man hath never heard to purpose, the Word hath not been prevaling with him to Conversion; for, if so, The recalling of it, and meditation upon it had been sweet unto him, and he would observe time and place, as he doth often alone by himself; so also sometimes, as his affairs may give leave, among others also, to tell his experiences that way, what furthered or hindered in that work, of profiting by hearing, that so he may promote the good of others, as his own; for how desirous is he, That all were as he is, excepting his reproaches and scorns for the Name of Christ; Holding forth the word of life; He, that is rich enough (in grace) is nothing worth, and he, that says, he hath enough of the Word, hath none at all to purpose, or to profit by it. Let the word of Christ dwell in you richly in all wisdom, Col: 3. 6. We we about to set down a little of that much Zanche hath upon those words, but we intend to be short, we will only hear what Holy Sibs speaks to this matter.

7. One thing more we would add for the clearing of our practice, and removing an offense (not given, we hope, but taken against us) That we attend the public place of hearing with all care and attention, and our private exercise at home, and at our private meeting place with all Diligence, ordering matters so, by the help of Grace, that the one hinder not, but further the other. Some are all for reading and praying at home, For they have good books there to read and pray-by both: Others again are all at the public, and nothing at home. To this only this may suffice, That the use of the private exercises with the neglect and contempt of the public, have a curse upon them: And the use of the public, with the neglect and contempt of the private, have the same curse too: for both the one and the other are indeed not used but abused.

8. Thus we have given you an account of the way the Lord hath been pleased • o draw us unto by His good Word and Spirit, and to fix our foot-in; how also we have passed-over the offenses, have been given to us in our way; and removed, as we could, those, that have been taken against us; more we have to say, but we refer it to another place; yet this we cannot forbear to say, That we find this way so pleasant and good, so saith the Spirit (the flesh is a flug, an enemy rather) and so saith nothing, or else contradicteth and blasphemeth, or would do so, were it let alone to do what it would) but so pleasant it is, and so saith the Spirit; That we would not for a world be in the way, in the days of our ignorance we were-in; And we wish from our hearts so well we wish you, That you were in the same way too, though it be as neglected and reproached a way as the Church her self is, This is Zion which no man seeketh after. A sure way-Mark it is that it is the right way, clean cross to the way of the world, where flesh and blood finds Rehoboth roomth enough, nothing to cross it, or to put it to Cost, therefore right in every man's own eyes, though it be the way to hell, going down to the Chambers of death But Zion's way, or the way to Zion lieth so cross to flesh, that it can as well choose to walk upon burning coals, as, upon choice, to walk in this way, till it be mortified. The serious thoughts of this put us first to a stand, caused us to look round about us, and consider in what way our foot stood, To put it to Question, and not take resolution from flesh and blood, Is our way Right? (for indeed, Sir, we were, we will not say in the same way with you, but in the way of the world we were, while we lay with the world in wickedness) Is our way right in our Lord's eyes? For every way of man is, as we read, right in his own eyes, Prov: 21. 2. but that way is an abomination to the Lord. Indeed thus through Grace, we reasonedupon the way, and saw clearly, the Lord being merciful to us, and anointing our eyes with His eye-salve, That the way so right in our own eyes, was our own way, a way of sin and death, very pleasing to flesh, putting it to no cost, none at All, therefore infinitely displeasing to God. And so we concluded, That they have a very difficult work, if not a desperate cause in their hand, who would maintain, That way right in a man's own eyes, to be the way of God's Holy ones, with whom He walks and they with Him, circumspectly sure, according to their charge in desire and endeavor exactly full up to the rule—But we must contract, we have told what first put us to a stand, and inquire for the old-way, that good way, paved forth as a Causey-way, and traced by the footsteps of the Lord's Anoynted.

2. This moved with us very much to hasten out of that way of the world, so right in its own eyes, and stirred-up our Spirits against it as much almost, (for we want his zeal,) not altogether as Paul was stirred, when he beheld those abominable Idolaters; And as Luther was stirred in his Spirit against Popery, observing the Popes giving pardons for we know not how many years; Indeed we have heard, that gave the first offense to that Gideon of our times, or but a Century of years by-past. And how did he bestir himself after that time (take it in passage and make use of it) to render Popery (that rode-way of the world, or National Church there right in its own eyes) so corrupt and stinking as any Carrion can be in the Nostrills of every man, that hath but the use of ordinary reason, so full of folly and Blasphemy it is? We were saying that this moved with us very much to hasten-out of that way of the world, to wit, The observation we made by our eye and ear of those abominable useages, those profane mixtures in God's-house, we mean the meeting place for God's people, allowed and countenanced by the Stewards there. Why? no man so unclean though he wallows like a swine in all the 〈 in non-Latin alphabet 〉 , the Myres and filths of the world (2 Pet. 2. 20.) yet clean enough being a washed swine, we mean, upon account, of his Infant Baptism, to be a welcomed ghost unto the Lord's Table. Once more, Why? No man so bad, though worse than any Infidel, a jearer, a scoffer, a scorner, that sets a City on a flame, that will do unjustly for an half-penny-gain, when a heathen would not do it for less than a kingdom; A man that declares his sin like Sodom, he hides it not why yet he was Baptized, and is a washed swine, and upon that score he must be admitted, as a worthy guest to the Lord's Table; So soon as we were enabled through grace, to make observation of these Doings in God's-House, we hrst'ned-out of that rode-way, by His good Hand with us, as Lot out of Sodom. And God forbid we should look towards it anymore, unless with loathing; as one said of that City of God's Curse, Rome, when he left it, and had set his back upon it, Roma vale, &c.

And now, Sir, we are come near you, and must yet come nearer, for we must take-in here at the close of this, what we purposely omitted at the beginning or entrance upon it; That we may show the Reader, the ground of your Confidence (such as it is) That we were not able to hold forth the truth of our way, and walk therein, Why? Because it is different from, if not contrary to your way and walk, which is the same, as we fully understand now with Mr H.

We must be larger here that we may be plainer, so as he who run's may read us and understand us.

SECT. V.

THus it was, and this the Truth of the matter; while you were enjoining us our task you were pleased to instance, shall we say, or not rather to glory in Mr Hs, who had taken-up Shield and Buckler, as your great Champion to maintain the Truth of your way, wherein he had done so worthily, sad you, that though there was one found, who made reply to his first book (as you call it, we as was said must call it, The work of his flesh) yet there was not one found, that would undertake to Answer his second, being a matter as you thought too high for the undertaker.

To this we replied nothing, having indeed nothing to reply, For we never heard of the man before; but speaking of these things, as our Duty was, to our Minister at our meeting, as the manner is, and desiring his counsel and best help about it; for we thought it very unbecoming our profession, our way and walk, And very unanswerable to all that, which our Lord God hath shown us, wrought for us, and in us, if we should sit still, now looking one upon another, and keep silence in such matters as these, being so charged to speak to them, and to speak-out; else you would say, for so you said, you would take silence for a grant, That our way was naught, we did not speak for it, it was because we could not, we had naught to say for it. In the midst the Debate of these matters, mention was made of M H, and of the sweet relish his name had at your tongues end, which made some of us to think he was another Simon Magus, Some groatone, and indeed so he is, as he was among the people, being as we may hear afterwards, the Master of the Herd. Notwithstanding we must not conceal this, That when our Pastor heard that Gentleman named and boasted of by you, he stood as a man, we know not whether more wondering or greiving, (so dear are his respects to you, Sir, if you could see it) for he professed, he more than doubted, This would greatly disparage your Name and your Cause; and he added this, which he made very clear unto us, That many men had done unworthily, but that Gentleman exceeded them all; O how he vaunteth himself, speaking of his own in every line! his Mode, who is an advocate for a National Church; oh his monstrous conclusions! his wrested quotations! his uncouth Philosophy! his consequential blasphemy! as a worthy Divine speaks upon another account. O the vomit cast upon the Scriptures, and our Deare Lord's practice! O the filth he belcheth out upon D. D. which modesty forbids us to express. Many have done most unworthily, this Gentleman exceedeth them all; worse than the worst, as impudent as impudence it self. No man, said you, answers his second book, It is, think we, because the first answer was so full and clear, and so mauled the man, That had he not been so impudent as was said, and animated by the Spirit of the world, he had not rose-up the second time: But his old-father and great Master found him more work to do for his children and servants the men of the world, and he must do that, which he hath seen with his father: And being bound to such a Master he must obey, and he that hath such a Driver must run. Our Minister (for so he said at that time) put himself to the loss of a little time in reading-his work of the flesh, and paid that charge fully and with advantage by reading the Drs Answer thereunto; Yet for the work it self he could hardly say of it, what Erasmus said of Seneca; If you look upon him as an heathen, then he seems to write like a Christian; but if you look upon him as a Christian, then he writeth as an heathen: So said our Pastor at that time. Quickly after some of us did read the man ourselves, hearing so contrary and various a report of him, yours for his goodness, and soundness; our Pastors for his badness, and rottenness. And truly when we considered the portion of Scripture he took to prove Free Admission of all to the Lord's Table; We may take that Learned Man's words, which he applies to Mr B: and apply them to this Gentleman Mr Hs;

That he your said Champion, and Leader of the Herd, undertaking from sacred Writ to clear your way, hath extremely confounded it, so marred the very face of it, cast such a spewing upon it against his will, that we can hardly think, that any one of a sound mind will walk in it. And we should look upon it as a glorious providence, That the said Gentleman hath undertaken your matters, for now we are persuaded, that all the Ministers of that persuasion, shall be fully manifested now, and their folly unto all men, as Mr Hs. now is; and as yours will be, if you look not well to it, which, the God of all Grace, give you grace to do, Amen.

So now Sir, in the strength of the Lord we are girding ourselves unto our work you have enjoined us, Probe doctus qui probus est; in these matters under Debate between us, He is learned enough, who is honest enough; for if he hath Logic enough to hold forth this in the Negative, that four-feeted swine must not have admittance into your Parlour, bed-chamber or closet, are not comely guests to sit with Saints at a common Table; then he hath not honesty enough if he resolves not this in the Negative also, That two-footed swine are not to be admitted to the Lord's Table, to communicate with Saints there. Si natura negat facit indignatio versum, If nature deny, yet indignation will make a man a Poet, was said of old. So we say now, the indignation we have against the horrid doings in God's House, at the Lord's Table, committed by the Stewards there, will make us Logicians good enough, for the argueing of these matters, and rendering them an abomination to every godly man. So we have concluded, he is a Logician good enough at these matters, who is honest enough. And so we proceed.

Besides we know of Whom to ask Wisdom and strength and all; Therefore, though we may be every way wanting, we may want gifts and parts, and those acquired abilities, which others by labor and industry have gained in a full measure, Yet blessed be God and Father, for what He hath meated-forth unto us severally as He will. 1 Cor: 12. 11. Math: 25. 15. Eph: 4. 7. and shown us the way unto Himself, the Fountain and Springhead of all, whence we may have continual supply for asking, as our needs require, so be we lean upon Him, keep His Commandments, and do those things which are pleasing in His sight, putting no confidence in the flesh at all, for He will not be All in all to us, till He hath made us nothing at all in ourselves. We are woefully weak, when we rely on our own strength: And Gloriously strong, when we rely upon Him, who alone is the strength of His people; If God be with us, let the weak say they are strong. It is the Cause of God, of His Christ, of His Spouse, and Household; He hath, He doth, He will help, Si natura negat; if nature be at a stand and can do nothing, Grace is never at a stand, it doth all, and all freely like it self, without our money or money-worth. We, as all the Faithful in the World, serve a very good Master; None like Him▪ He finds His servants work to do, and finds them hands to do it; He doth His servants work Himself, and given them wages for doing of it. So no matter what be the tongue, so He be the Guide; or the pen, so He be the Hand. Therefore having so clear a Call to it, we will hasten to the work. Though non sunt haec litigandi tempora sed orandi, these times call for prayer rather. But the wise God hath disposed it so, and will enable for this, and not let the other undone; for prayer hath got more victories than Disputings have done. And we do not doubt but prayer will do its part now.

And this may remove the check in the way which is, That upon due observation, there is little good done by Disputes of this Nature. One amongst us doth remember; That going with his Minister keeping his turn at a Lecture, you know where, he met with that honest man the Disputer of the Country Mr. N. And after some hours debate, about a National Church, (his Theame always, together with Infant Baptism, and free Admission by Privilege thereof) the hearers went away as wise as they came; only all the Advantage that was, was wheeled about to the unreasonable and wicked-man's side, so be he were borne in England, and baptized there, If washed, though a swine, all was well, and his right to all Church Communions unquestionable. Though we hasten, what can be, to a close of this, yet we will take-in this in passage to Informe the Reader, That this good Man fetcheth all his strong Arguments, as arrows out of a quiver, so a worthy Divine told one of us, whereby he argueth for free Admission of all to the Lord's Table: Dogs and Swine and all, (for if all be admitted, then all such will be there) from their Birth-privilege, they were baptized, therefore eo nomine to be admitted. This will be our Theame in due place, for once and again we shall meet with it, only this here we would speak unto it And

SECT. VI.

Truly, intending heartily the Readers information, as plain and rude in knowledge as ourselves are, we would make an homely supposition here; for so, haply, we plain men may prevail more than by argumentation, so little is our skill that way. We would suppose now a four-footed swine sitting with this Saint (such he is in our account, we hope, and in his Lord's account also) at his Table, in his Hall, or Parlour. Spectatum admissi risum teneatis amici? Our good Friends, Could ye forbear laughing, beholding such a swine, and such a Saint sitting together? Spectatum admissi sletum teneatis amici? Our Deare Friends, Can ye forbear weeping, yea bitter mourning, and yet approve yourselves Friends of Christ, and Followers of God as Deare Children, beholding such guests as these, Believers and Infidels; Disciples and Drunkards; Holy-Ones and worse than the worst Heathens; Saints and Swine, vile and loasome Ones as Sin and Satan can possibly make them, little better than Raunters, not half so hansome and comely as Quakers, sitting in their own clothes, but not in their Right mind at the Lord's Table? putting the Cup to the Mouth, as boldly venterously, and impudently, as he did the bottle, Hab: 2. 15. Poison Montanus renders it, as pious and Learned Mr Greenhill tells us on Ezek: 16. pag. 281. Can ye forbear weeping, beholding all this? All these dishonors put upon the Lord Jesus Christ, who Loved you, and gave Himself for you; and washed you in His own blood? And then admitted you Himself, to be his guests at his own Table, &c? Can you? We think ye cannot forbear weeping; beholding such an affront offered to your Lord Jesus Christ, in His own house, by His Stewards there at His own Table; Is it not more provoking, if more can be, than once it was, when they set their Threshold by the Lord's Threshold's, and their posts by His poasts; that is, as Junius there mateing the wisdom of God with the follyes of men? We think these horrid Doings at the Lord's Table more provoking; but judge ye.

Once more; Can ye forbear weeping or sighting with the breaking of your loins? while ye behold so many poor wretches (poor indeed, miserably poor, because so rich in conceit, Rev: 3. 17. and now, in conceit too; so highly dignified and advanced, though indeed as Haman was upon the Gallows) sitting together, and drinking poison one after another, as greedily as the Drunkard doth sweet Wine? If we long after one another in the bowels of Jesus Christ, we cannot but show it to those, who having no knowledge of themselves, can have no bowels for themselves, nor their Ministers, we fear, any for them.—But we will not prevent ourselves: This is the chiefest Head of our controversy. Only meeting with this good Man, and knowing his Genius, we could not do less than what we have done: For we would have no good Man, whom we would fain account a Saint, be of Mr Humph: persuasion: This man is looked upon by all the Godly, we think, as a star in our heaven; and we look upon him as such an one too, yet we may speak of him, as we have found him, to be (yet love and esteem him never the less) moving sometimes excentrically, and out of his sphere; and as one that never read holy Tindalls good Letter to his Deare Brother Frith.

A short word more, and so to add to that we were saying; That this carries all; We are borne in a Church, and Baptized there. Why it is the fac Totum, the One thing necessary, the only thing required, so far as we can read or hear; To give us right to, seize-on and delivery of all Church Privileges: If we are borne in a Church and Baptized, which necessarily follows, then we have enough, for eo nomine —whereunto in its proper place; For with the Men of Mr Hs: persuasion, To Deny the Lord's Supper to Baptized persons, though never so deboysed ones, is as silly, yea injuriously done, as for a scholar readily to grant the premisses, and willfully to Deny the Conclusion. But

This now comes to be inquired into and debated-on. What the issue will be, the Lord knows. He will have Glory sure enough, For that clean thing, as worthy Mr Huit upon Dan: phraseth it, He can extract out of our filthiness, whether we will or no. But this is commonly the fate of all Mouth-Disputations among us Country-folk, It engendereth strife, for coming near together to dispute our matters, strife ariseth about words, then we fall-off from the main buisnesse, or leave it, as papers, in a flame. Indeed Disputes among us, (whereto we ignorant, ones are marvelously inclined) who can better manage a spade, and hold to the Plough much better than to an Argument, serve to stir, or blow-up a spark to a Coake, and the coal to a flame. Thus too commonly. And then how great a wood, a little fire kindleth? The Doings nowadays, and Doatings upon some questions make full proof thereof.

Notwithstanding here is the Comfort; there is a Remedy against all this. The good Lord show it us, and make application of it to us. Amen.

Before we close we will observe worthy Mr: Baxter's words, for mostly they are very clear, teaching, and weighty when he speaks of matters necessary for us Country-folk to know and understand; these are his words; Points controverted are better written than preached; and read than heard. And yourself said well; Note down your Allegations and proofs, and ground them upon Scripture. This we shall endeavor to do looking up to Him, who leads us into all Truth, and teacheth the simple folk his way, so as they now become fo • les, and so are made wise indeed, shall not err therein. Truly we have studiously minded this thing, how to make this our undertaking, to become a work of Faith, and Labor of Love! We remembered heartily there is much Doating nowadays about questions, so as we make clear proof, as the Greek word is, we are sick and languishing: we sooner dispute about Faith than live by Faith; We talk more of Godliness, than of being so indeed. Whence it was, That Saint of God on Earth now in Heaven, old Mr Dod never loved to meddle in Controversies, giving this Reason, He found his heart the worse, when he did. We see then what we ought to do, lookeup to God more earnestly, stretching-out our prayers unto him; That we may move in all meekness; knowing we are no more freed from all error, than we are from all sin; And that one man may conceive him-self as certain of his error, as another Man of his knowledge; That so our Controversy here may be wholly managed, in reference to practice, not to parties; not that we (for what are we? but breathing pieces of earth, and little better in sight than so many Crumbles of dust) not that we, but Truth may have the victory; and our Dispute may serve wholly to advance, in ourselves, and the Readers, the power of Godliness. For vurely Error from the Truth is best confuted, by holding-forth of the Truth, and clearing it to the World, That our souls do cleave to it, delight-in it, and Cannot but do all we can for it.

That the purity, Truth, and goodness of our Doctrines may be held forth, and adorned by the Truth of our practice, purity, and godliness of our lives, is the Prayer of all the Godly in the whole World, Ministers and People, whereunto they with ourselves, add that Signall Conclusion, Amen.