An Appeal to the Churches of Christ for their Judgment

WE are bold, upon the account of Truth, and right of humanity, to require this of him that reads this, That he would not condemn a part, till he understand the whole [which shall be, if God permit, held-out before him in due time] If he will read any, let him read all, and forbear censuring till he hath don reading.

But so well can we observe the perverse actings of men, that we have concluded, we shall never obtain, what of right, we may require, and they of manners should grant: for they fear, lest overcome of us, of the Truth we mean, hearing the loud cry of it, like thunder in their ears, they should be forced to give-up themselves, as Conquered by it. Lact. 5 ^t Book first Chap.

Every man truly fearing God [Godly in Christ Jesus] rejoiceth not in iniquity, but rejoiceth in the Truth; He is more than glad, He triumphs in this, That Truth hath Conquered him, and so is willing, yea and more than willing, rejoicingly willing, to embrace it, and be led Captive by it. Naz.

To all those, who look for New Heavens, and a New Earth, wherein dwelleth Righteousness, hastening unto the Kingdom and patience of Jesus Christ, when shall be a Restitution of all things, which God hath spoken by the mouth of all His Holy Prophets since the world began.

DEarely Beloved in the Lord, Called and faithful, Followers of God as dear Children; we, surely the meanest, and most worth-less among you all, have very lately, (such lingering Spirits we have, O how loath to come out of our Sodom!) asked the way to Zion, with our faces thither-ward; and out of that broad way, we are pulled, the Lord being merciful to us, in laying ••• ld upon our hand. And now we speak often one to another (The Love of Christ constraining) and to as many as will hear us, saying, Come, and let us join ourselves unto the Lord in a perpetual Covenant, that shall not be forgotten.

But see! and no more but what ye have seen, and do see all the day long, how many Adversaries from without, as many and more dangerous from within, still still opposing, contradicting, and blaspheming, how many? yet Blessed be our God and Father of our Lord Jesus Christ, we faint not; He, that at the first laid hold upon our hand, will hold us by the hand; It is enough; We shall never look back to Sodom more, though our hearts, left to themselves, are as bad as whose are worst, and could easily forgett Lot's wife; and those many, who have drawn back unto perdition.

But not to detain you long here. We may say as Luther said, He did not find the rude and rascal Company so averse from, contrary to, and set against the Lord's work, in his days, as he did, you know, whom. We leave others to their own experiences in these matters. This is ours; We find none so opposite to us, as are the Ministers of the Gospel, all and everyone of them, that are of M ^r Humphs: persuasion; (far be it from us to mean or point to any other, whom we love, and honor heartily.) To open our matters morefully unto you, Thus it is; We are questioned, yea charged by a godly Minister, as we suppose, who yet doth sense and Practice with M ^r H ^s : That our way is not right, because averse from and contrary to (indeed it is, as the two remotest extremes are to) the said Ministers his way and persuasion, In point of Church. Administrations.

Now we suppose, ye have read or heard, what that Gentleman's persuasion is, and how much he hath said for it; how much also four Worthies of the Lord, one after another, have said against him, withstanding him to his face. Indeed so much they have said, and so clearly from the Scriptures, That to us, it seems as much a wonder, That Ministers of the Gospel should, after all this, commend that way, bend to it, walk-on in it, speak for it, draw Disciples after them (with so much ease and delight, to walk together with them, that is no wonder) as it was to hear a Pope commended, the very plague always of the Christian world; And Hildebrand, among that cursed crew, extolled for a very holy Man, and a Panegyric written of him; And yet, though he was, say their own men, the worst of all men, so bad, that we should blush to hear how bad he was, why yet, All the world wondered after the Beast? Whence we have concluded, That there is no person so vild, but his own have loved and commended him. Nor any error so gross, nor opinion so deformed, nor example so pernicious, but as it is the more agreeing with the world, and to that principle within us, which drives us to incline towards it; so hath it always found many Patrons standing. up in their might for it, and many following after it. And therefore our wonder ceaseth as to that matter. For

1. The Scripture must be full filled. A Carnal Ministry always hath been, now is, and now is the time of their manifestation we hope, (which being well set is settling.) That they do belong to that Out. Court, where the charge is, Leave it out, Measure it not. And

2. This their way, which is their folly, must needs be, as very taking with themselves, so must it be justified and maintained by them, being Calculated merely for a Carnal interest. And

3. As taking with the people, as that can be, which is most pleasing and taking; as sweets with us which choke us; and grass with sheep which rotrs them; for what more pleasing than is this, To wallow in every mire of sin like a Swine; and yet to be wellcommed to the Lord's Table as a Saint? No marvel that many turn-in hither, and follow these pernicious ways. So our wonder ceaseth.

We crave leave to proceed, That we may give you an account, why we, the poorest of the flock, have appeared against this way? Because after all this, these, the Lord's Worthies have said, We are questioned and charged, as aforesaid, that we walk by a fancy, if we do not walk that is sense and practice with M ^r Humph ^s : and those Ministers of his persuasion and practice, which is an abhorring to our Spirits. And now in point of Duty to our God, to ourselves, to our Brethren, whom we love, as ourselves, we could not be silent;

Truly we saw it clearly our Duty, to vindicate that, which should be more precious to us, than the Gold of Ophir; The Glory of God; The honor of His House; our own credit, in disaspersing ourselves, and giving witness to our wronged innocence, as we could; our Brothers eternal good was also full in our eye; as it is in our heart, the weal, or prosperity of his everlasting Soul.

This farther account, we must give of our work, the exposing of it, to the view of the world; it amounts to a great volume, containing 60 sheets, and more, which few or none of our Rank, whom yet we have a special eye of Respect unto, have spare money to get, or spare time to read; so as we are constrained to send it forth by piece-meal, part after part, eight in all, which, we Conceive, may be made entire, and complete, containing distinct Subjects. And we begin, for the same reason, with the Epistles, which show the occasion, Contents, drift, scope, and end of the whole, and every part; That Epistle to the Christian Reader we judge, of much concernment to him, and may suffice for his Information, in the highest matters, though he could reach to no more.

We have yet farther Reason, which moves strongly with us to do as aforesaid in the sending forth of our Matters piece after piece. (The main and chiefest we omit, being a point of Discretion we think so to do; Only it may suffice to know ultra posse non est esse. What more is left to you to think) for

1. The matters we are upon, and manner of handling them will not down with the people (we speak after our Country manner) no more than Gall and Worm wood will; yet we speak not this in reference to our Country style or Dialect, but in reference to the Truths here, which ye know are biting, still, yea tormenting flesh and blood. Indeed our matters are rough and harsh, not one smooth word, as flesh will say, all along (yet, we hope, through Grace, that strengtheneth, we are not wholly unacquainted with Paul's holy craft, and blessed guile) for we fear God, and seek to please Him, and our Neighbor for his Good to Edification. Now they, that, with Ahab, count nothing good but what destroyeth them soul and body anon-after, though it seem good now at present, God forbid we should please such, for they cannot be pleased but with Deceits, Prophesies of wine & strong Drink. So now few will read us. The Gallio's of these times, loose and profane Libertines, these regard none of these things; Carnal Gospellers, formal professors, those regard as little: What or whosoever Rebukes ungodliness, or would advance the power of godliness, is an abomination to them: Smooth upon smooth runs smoothly away; And that which is sweet, goes down sweetly. More of that which is sweet (said Chrysostom's hearers of old, as He tells us) though it choke us.

Yet O that they could consider the later end, what a sower farewell sweet will have. O that they could bethink themselves what will become of them in that day, when the hail shall sweep away the refuge of lies, and the waters shall overflow the Hiding place, and the well-built wall, in conceit, shall be rent with a stormy wind in His fury, when it shall be said, Where is the daubing wherewith ye have daubed it? Isa. 28. 17. Ezek. 13. 11, 12. And

2. Good Ministers, and a good people, not a few, as in charity we are ready to Judge, will stick at our matters; for our affections cannot easily fall-in there (the greater is our fault, if not our crime) where our judgment falls-out. And

3. In the last place; we are indeed the poorest of the flock, truly and indeed less than the least. And ever the less any one is, the less regard will be had to what he saith (It would go to the heart of them, if it were so with their God, but with Him the fatherless find mercy, a gracious welcome, yea a glorious acceptance, but we were saying) The worth of the speaker, addeth weight to his words; for as the man is, among men, such is his strength, and as his worth is, such is the worth of his words. This only we can say, and we trust in singleness of heart we do say it, That (1) we love the Lord Jesus Christ in sincerity. And (2) That our intentions are single, and carry level, in desire and endeavor, to his Glory, and our Brothers everlasting good. And then we may conclude, so may you with us, as a worthy man concludeth for us all, The singleness of the intention, is the sweet of a performance, and makes it even a Sacrifice with MARROW.

Here we break-off, commending you to God, and the Word of His Grace, praying with all prayer together with you; That He, who is able to build-us-up, and to give us an inheritance among all them who are sanctified, would make us perfect, stablish, strengthen, settle us; for so an entrance shall be ministered unto us abundantly, into the everlasting kingdom of our Lord and Savior Jesus Christ, Amen.

A faithful Account given-in by faithful Brethren of the same mind, way and judgment, in the matters of Christ; To a faithful Minister of Christ (as it is meet for them to think) upon his earnest request, or rather Charge, That they would give him Scripture-grounds or reasons of their judgment and practice, somewhat different, if not Contrary to his,

In Reference to these particulars.
• I. To Free admission of all Infants to Baptism, and grown-persons to the Lord's Table.
• II. To the observation of that Day we commonly call Christmas-Day.
• III. To Forms of prayer; specially the Lord's prayer; and four Queries thereupon.
• IV. To a National Church, whether ours is as the Jews was?
• V. To the principles of Infant Baptism.
• VI. To the power, The Law of a Relation written upon the heart of Ministers and people by the finger of God, hath to make them walk with a right-foot in the way of God.

These are digested into seven Sections; the Contents whereof you have in the Epistle to the Rev: Ministers.

A Letter annexed to these Papers, when by the Brethren, they were presented to the Reverend Minister, requiring a Reason of their doings.

THere is no little Difference betwixt us in opinion, none at all, we trust in Affection; which shall appear, we hope, on our part, in the manage of the Debate between us all along. It were well if we could be every way accorded. And we think these words press hard upon us, to strive in this thing, that there be no strife at all. There was a strife between the heardmen of Abraham's Cattle, and the heard-men of Lots Cattle, and the Canaanite and the Perrezite dwelled then in the Land, Gen. 13. 7. They did not walk in wisdom towards them that were without. The enemies of God could discern, being quick-sighted that way, There were animosities—that which should not be among the Lord's own people: Therefore faithful Abraham, bestirs himself, for it was high time, and sprang, or ran- in (to use that word, and witness the haste he made) Let there be no strife I pray thee between thee and me, and between my heardmen and thy heardmen, for we be men-brethren, verse 8: This is commended to your serious thoughts, and the Lord grant it may abide upon ours. For Divisions among brethren, makes friends mourn, and enemies within laugh and scorn, and hinders them that are without from making offer to come in. Let God's people walk as becometh, study to be quiet, follow after peace, act nothing while they be angry, not giving place to it, no not for an hour, for that were to give place to the Devil. The Preacher tells us, that anger resteth in the bosom of fools; and passion dwells at the sign of folly; we are never angry, and sin not, but when we are angry at nothing but sin. Factions cause Fractions; Unity makes strong. David prayed heartily, so shall we by his grace, Lead me in a plain path because of mine observers, Psal. 27. 11 Enemies we read, who are observers, they note diligently what we that are men-Brethren do: The Lord humble us for the pride of our hearts (It is likely you may pray so too,) from whence comes wars and fightings among us? For until we are well humbled, we shall do nothing well, nor can we suffer, as Christians for well-doing. The Lord humble us, such need we have to pray this prayer again, make us vile in our own eyes, and then it will be no trouble at all how vile we are in others eyes. And all our things shall be done in Charity, (which shows us what we are ) wherein we should abound one towards another.

We come to that now, we would say to you at the porch, or entrance to our work.

We have answered your desire in giving you here an account of your matters; how short of your expectation, or full-up unto it we know not. Only this we know, our strong desire and earnest endeavors were to please God, and our Neighbor for his Good to Edification in all we have done, keeping close to His rule laid before us in His Word. And having so done, we would hope, we have not displeased you. This being the way, you and we must take if we go right; In the active obedience, what we do, we labor to please God; In the passive, we endeavor, what He doth may please us. Exceeded we have all expectations, yours and our own, in the largeness of our Work, whereunto we will say as followeth.

1. It falls out in matters of this Nature as in building, The cost and pains amounts to double as much, as at first was intended.

2. Your Brothers Book of Infant Baptism accidentally coming to our hands (for as we heard not of it, so we sought not for it) put us to an after-trouble, altogether as great as the former.

3. If it be said, we are tedious herein, we can clearly say, it was to make Truth's clear, we considered withal to whom we speak, at least, whom we would have to hear, poor simple ignorant Country folk, who are taken wholly with the rind or bark, the outside of Sacrament, to whom if you speak concisely, little and short, you speak nothing at all; possibly a man may, though we cannot, speak much in a little; but surely we commonly understand but little in much: Therefore it was not beside our purpose to be so large, nor beyond the mark we sended to.

4. You speak highly of Mr. Hu ^s : we suppose it was in favor to his way, and in love to us, that we might walk in his way. We would suppose also, thus highly you spake of him, hearing much good of him, from those that may have little good in them, we mean, you might speak by hear-say, not by what you had found in him, by reading his Books, you call them too, The works of the flesh. So we would suppose, because we would not question the soundness of your judgment, as to those matters you may find in the work he hath made. But whatever you do, or have done, we judge of a Man by his works, as of a tree by his fruits. And this we must say of him, as once holy Fox of an unholy Bishop, He was a Divine little seasoned with the Gospel. And for his book, said that Saint on earth, long since in Heaven, I would tell him to his Teeth, were we face to face, That it is a grievous plague to the Common safety of Christians. Yet because you might intend our good in mentioning, that—Man and his works unto us (and surely through grace, for we have it in us readily to comply with, and greedily to catch at such works of the flesh, but through grace, we have, as others may do, gained much good by it, to advance our Love to God's way, and our hatred to his) we will return your Love as we can, only in this, making honorable mention unto you, of three the Lord's Worthies, (we need not mention Doctor Drake to you) that have made Answer to Mr Humphs: M ^r Anthony Palmer, Mr Hum: Saunders, (whose book, hath worthy Mr Tho: Mantons Epistle before it) Mr John Collins; we mention them in the same order, they came forth, and to our hands; and not before we were Come to the Close of our work. The last of these, Mr Jo: Collins hath given the people an Antidote against the poison of his last book. We heartily Commend these to your reading; knowing no other means, whereby to commend our Love unto you.

And so, Sir, having more to say to your beloved Brethren, and by us as much honored; and then to the Christian Reader, we will leave the matters here under Debate, to better judgment; And the Lord God of judgment be with them, that shall make judgment thereof, which by the supply of the Spirit is what it is, as we by His grace are what we are. Only this we would Remember yourself, your Brethren, and ourselves off, That all those matters we have, perhaps, too rigidly, or possible, too hastily and inconsiderately passed our judgment-upon, must have another day of hearing, and then be called over again. Therefore we say again. The Lord help us to give up our judgments unto the Lord, that so we may judge righteous judgment. And to begin at home with ourselves, judging there everyone of us, where God hath made us Judges: And inquire in the first place what truth is wrought in the inward parts, which will quickly show-forth it self in out-works, so as others may see what is within, by what is done without, and glorify our Father which is in Heaven.

So we heartily take our Leave of you for this time, and at this place; and Leave you and your Brethren to your own time for perusal of these matters, as they shall be presented to your hands, and then to deal therein, as they, after serious debate about them, shall require.

And the Lord God prosper you, and bless your Labors faithfully undertaken for Him, as sure He will if you Labor earnestly, to be accepted in Him, as the ambitious Man doth to clamber to the pinnacle of honor here below. And with you bless all your faithful Brethren all over the Nation, with one mind, heart, lip, and shoulder, That by your and their means, the glorious Sun of the Gospel may spread all over the same, as the morning spreads upon the mountains, That His people all may walk by the light thereof, as Friends and Fellow-helpers to The Truth, preaching one thing, and praying as all may agree, whereunto all the good people in all the Nations will say Amen; and we with them, Amen and Amen.

To the Reverend and Learned, M ^r John Bateman, M ^r Will: Jemmatt, M ^r Simon Ford, M ^r Christop: Fowler, M ^r Will: Brice, M ^r Tho: Owen, M ^r — Hartley.

WE the poorest of the flock, and in the account of the World (which was, and now is, the Case of our betters) as the filth there and off-scouring of all things, have found ourselves pressed, after we had made our addresses to God, to appeal unto you, who stand in His steed, and are Stewards in His house, hoping you can look off from our persons, as mean and despicable as ye can think us, and look on the matters here presented before you, of near alliance, we judge to your office, which is to take care, that all things be done in God's house according to decency, and right order, as well becometh those, who have this still in their thoughts, how they may magnify their office, and give up their account with joy, when the time cometh they must be no longer Stewards. This is the scope we drive to, as He knows, That knows all things.

The things insisted upon here, are digested into seven Sections, four refer to the clearing of these particulars.

1. Whether all Infants borne of Baptized Parents, are to have admission To Baptism?

2. Whether all persons are to have the like free admission to the Lord's Table?

3. Whether the observation of the Day we commonly call Christmas, may pass with the allowance of any true Christian?

4. Whether forms of prayer are good for the evil, or of any use for the good to teach them to pray? And in reference to the Lord's Prayer there are four Queries. 1. Whether a wicked Man may say that prayer? 2. Whether a godly-man may take it into his Closet? 3. Or a godly Minister into his Pulpit? 4. Whether a godly Parent may teach it his Children? Together with these this is is queried and resolved, whether John taught his Disciples to pray by giving them forms of Prayer to say?

All these we have from God's word, as we suppose, resolved in the Negative, being pressed to give our persuasion in reference to these matters.

5. And in the fifth Section have endeavored to make full proof, That it is the Duty of every godly Minister resolved in his Conscience as to the Negative in all these, to hold it forth before his people in due time and place.

6. In the sixth, after we have given a fuller account of our matters, which, for haste, was omitted in our Preface, we argue against a National Church, that ours is not as the Jews once was; and we give our reasons wherefore we contend against it; As also against the principles of Infant Baptism as they are declared unto us.

7. In the seventh, and the Last, is shown how prevailing The Law of a Relation written upon the heart by the finger of God, is with Ministers and people to point them to, and to hold their foot fast in the way of holiness.

We suppose now, ye would be cleared in this first, why we meddle in these matters? To this we humbly offer you a very brief account in this place, having spoken largely unto it in the second part of our Preface, and first leaves in the first, and sixth Sections.

1. We have, through unspeakable grace, our fellowship with the Father, and with His Son Jesus Christ; And Gospel Communion one with another: And, bending towards Church-order, as the Head and King thereof, hath taught us in His Gospel, we are to hold it out from His Word, having a loud Call so to do, That our works are wrought in God, in the power and strength of God; at the Command and by the Authority of God; And that we are not afraid of the light, but readily offer ourselves & our works unto it; to the balance, or to the touchstone, not doubting but they shall be found weight & right; And that our practice shall be found regular according to God's Word in all things so far as the Father of lights hath been pleased to Communicate of His light unto us, from which we would not decline willingly an hairs breadth for all the worlds good: for should we do so, we should live, not, (which is charged against us by one amongst you) by faith in Church-order, but by fancy. The matters we have been questioned about, are here debated on in the four first Sections; wherein we humbly give our opinion, and tell our persuasion as we stand fully satisfied in our own minds, who must live by our own Faith, Rom. 14. 5. 23. We will only repeat what hereafter we have said to this our undertaking; we have been, if we may ufe that Persian word, angariati; Compelled to do, as now we have done.

2. In the second place, it is likely ye would have our Reason, wherefore we appeal to you? It was because we were not willing to stand to the Umperage of one single person among you, for though with us it is a very small thing, that we should be judged of him, or of man's judgment; Yet he being of the same judgment, in point of free admission to the Lord's Table (so he hath declared himself) with Mr Hums: that unworthy man, whom the Lord God we fear in his righteous judgment hath given over to a mind void of judgment. Therefore we have made our application to you, beloved in Christ, who can so well remember, we must all appear, before God, give to Him an account of our doings, to whose judgment, in His own matters, we all appeal now, for to that we must stand anon after. We would add to this some particulars more, for the further clearing ourselves, and our undertakings unto you. And

1. We would speak two things (which were omitted in our Preface to the first Section) (1) To that remote right an Infant hath to Baptism borne of wicked parents. The judgment, you know, of Divines very Learned, & godly, and possibly your own judgment also. To this we tell our persuasion, and our Faith, That a parent notorious for his Deboisery may Cut-off himself & his posterity from all Church privileges, as well now as formerly it was: When Ishmael a member of the Church & Circumcised, grew to a profane mocking of Isaac, he was cast-out of the Church as unworthy to continue in that holy fellowship, Gen. 21. 9, 10, 11, 12. And Esau his Fathers darling being very indulgent to him; yet for his profaneness, despising his birth-right, the hand of God cut him off from the inheritance both of the birthright, and of the blessing. Whence it was, That he was deprived of Church-fellowship, and his posterity deprived both of Church-fellowship and of the seal of the Covenant. And so Jeremiah reckoneth-up Edom among the Nations uncircumcised, Jer. 9. 26. It is our persuasion as we find it made out by others, That a Debauched parent may cast himself out of the Church now, and from all privileges of the same, as soon and sooner now under this Gospel light, than they did under the Star-light of the Law. And (2) Those godly Ministers, that do admit all Infants to Baptism upon account of that remote right there-unto, when they speak de jure what ought to be, (as he that hath spoken last, hath spoken much that way) they speak, as he, very safely and holily, Children of Beleiving Parents should be admitted to Baptism. But when they speak de facto, what is done, and allowed off to be done, here they walk at large, and give more Liberty, than, we humbly conceive, the word of God, gives them. But howsoever, if they can satisfy their Consciences in a larger latitude, they will not, we hope, judge others that cannot so do; Conscience being such a tender thing, and cannot be forced no more than a parable ought to be.

2. We have spoken somewhat Confidently against free admission to the Lord's Table, as they use to do who are persuaded, they have truth on their side; and the word of truth to warrant what they say. And indeed the more arrogantly Mr Hums: hath spoken to maintain the Affirmative, the more confidently we have spoken in maintenance of the Negative: for why should not we be as bold for our Lord Christ, as he is, beyond all expression, shamelessly bold against Him. We are persuaded in our souls, That the Lord of glory hath written in so fair and legible Characters, who are, and who are not to be admitted to His table, that He who runs may read. We have heard of a Godly man, that said to a wanton Lady (complaining of the darkness and obscurity of the Scriptures, though too well acquainted with the works of darkness) what more plain than this Madam, said he? Thou shalt not commit Adultery. So indeed we may say, what more plain that this,

And what more plain then is the complaint of the Lord against those Priests, who did not do according to their Charge? Her Priests have violated my law; and have profaned my holy things: how so? They have put no difference between the holy and profane, neither have they shown difference, between the unclean, and the clean. What more plain then this? Such gross sinners are no more to be suffered in Holy Assemblyes, then swine in your garden, than toads in your dishes, than dead flies in a box of ointment (to use worthy Mr Burgess his gloss upon that Scripture) What more plain than this? Ye cannot be partakers of the Lord's Table, and the Table of Devils. What more plain then this? What fellowship hath righteousness with unrighteousness? What communion hath light with darkness? What Concord hath Christ with Belial? or what part hath he that believeth with an Insidell? And what agreement hath the Temple of God with Idols? Ye are the Temple of the living God, as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people; Wheresore Come out from among them, and be ye separate saith the Lord God, and touch not the unclean thing. What more plain than all this; and this which follows. There shall in no wise enter into it anything that defileth. Without shall be dogs. Ye know what the Learned say of those Scriptures. All agree, we think, That the house of God, the Church of the living God must be kept clean by the Stewards there of.

Thus we have believed; and thus confidently we have spoken in all things where we observed the Spirit with the Word going before us; and herein we appeal to you, as to the Truth of these matters resolved in the Negative we may err, as weak simple men use to do; but this we can say, we do not err in our hearts; if we err, It is as a wearied traveler may do, he erreth in his way, but sore against his will, and thanks him heartily, that will tell him he is out of the way; and points him to it. And

3. We hope, we have not done that which we abhor to do, made the least reflection of Dishonor upon you, or any of your brethren of the Presbyterian way. Some one of us have read their books, wherein they declare their Steward-like care to keep the Table of the Lord from profane mixtures. And what they have spoken with the mouth, and declared with their pen de jure what ought to be, we would hope they perform with their hands, de facto, that is, they practice accordingly, as they stand cleared in their judgments they ought to do. Yet

4. We cannot see, how the Godly Ministers can answer their God, or their own Consciences, when they can maintain fellowship and keep Communion with such as they judge not godly, being of their own opinion and in their way; And not maintain fellowship (it is clear some of them do not) with such as in charity they judge godly, because they are not of their opinion and in their way. A godly man loveth all that are godly; and those most, that most excel in godliness, in them he delighteth, with them he converseth, them he honoreth. Sicut se habet simpliter ad simpliciter, it à magis ad magis, If Godliness be the reason why we love, then the more godliness, the more love.

5. We can speak this clearly, though we are divided from some in our opinions, yet not from any in our affections, how different soever unto us in their judgments. We love him, and them dearly, we oppose in these following matters heartily. We can say, and do, as we say, love M ^r Hum ^s : though we do not dislike only, but loath his—Scrible as we should do sin or hell it self. For surely the sin of Division is the greater, when we make Religion to Patronize it. It is the manner not of a few to divide from one another, under a pretence, as if they made it Religion to bite and devour one another. Surely this virgin is forced, for there is nothing more contrary to the Name or nature of Religion, than to cause or further-on divisions. Religio à religando, The name caries strong union with it from binding us again to God, and to one another, after we were divided from Him by our sin. We hope, we shall be found all along so far from doing that, which Nazianzen condemns in pleading for the Truth, bely one another; we are fastened to Christ, yet loosened ourselves; we are for peace, yet we fight one with another; so far from this too ordinary among Christians (as if that were the way to maintain Truth) that we shall not let a rude word pass from us. Yet if any should sound that way, or be mistaken rudely for Cuttingly, (we English it sharply,) Let it be understood as it is meant and intended, spoken against M ^r Hum ^s : only, (against whom we could sharpen our words, as Paul did his against Elimas, Acts 13. 9, 10.) and those that are fully of his way and judgment, and this after they had read his (how loath we are to call Books, observing, That great Philosopher, and Learned Lo: Verul: denies that name to things of that make, having neither reason, nor honesty to patronize them, And savouring worse in the Nostrills of all the Godly, we think, than do the worst excrements of the Dragon) whereby that rude man, justifies his way, and in so doing hath dealt rudely with our Lord and Master in heaven, blaspheming His practice with His Saints, when he tabernacled on the earth.

6. If it be objected against us, That (1) we censure the writings of the Learned and godly; we humbly reply no; we censure them not, we bring the writings of men (in reference to set forms of prayer) to the Scriptures of God, the duty of every man, laying them in that balance, and trying them by that touchstone, whether they hold weight, and prove themselves Gold. Those more Generous Eereans might have trusted Paul as soon as any man alive, That he would not speak a word, which wanted a grain of weight, yet their ears (a pair of balances in the Hebrew) would weigh the words of Paul, though He had an infallible Spirit, and spake by inspiration immediately from heaven; Auditus & Intellectus, hearing and understanding should go together; and that each may do its proper work, our ear must try man's words, not taking them-up upon Trust. Indeed what the Lord God speaks once, we should hear twice, without more to do, only to do it in our lives, as those use to do, who have heard God speak with the sensitive ear of their bodies, and the intellectual ear of their souls; and so what He spake once, they heard twice.

And, if it be said in the second place, that we do unbecoming our mean Condition, when we take upon us to advise and Council our betters; Let it be observed, That our Counsel is pointed to them only before mentioned; and these have as much need of it, as any persons ye or we know in all the world. Yet ye shall find, we hope, this Counsel is given in much love. And if it be so taken, all will be well, though it be a Reproof, which is good Counsel made keen and sharpened; and not a hairs-breadth from our Rule; Them that sin, saith the Apostle, 1 Tim: 5. 20. (scandalously and to the offense of others, as M ^r Hump ^s : hath done, and as do all that are in his way) Rebuke before all, that others also may fear. We would add hereunto, That we know no other way to manifest our Love openly, but by open Reproof; Open Rebuke being better then secret Love, Pro. 27. 5. And to hate a brother, and not to rebuke him, are equivalent expressions in that Law, Levite. 19. 17. we are assured we have not brought a railing accusation against that Railing man; for so we should not have done, had we contended with the Devil. But so he hath done with worthy D ^r Drake, taking his Lord's part against that Scrible, wherein he blasphemeth his Lord; and then what wonder if he raileth upon his servant.

7. We have but two words more, and then we have done. If ye find Art wanting here all along (It were a wonder ye should not, if you daine to look through any part of it) it is a small want; and not unbecoming us to speak like ourselves. We love the Cause dearly we here maintain, relating as we judge, so nearly to our Lord Christ and his people. It is better to be straightened in expression, than in affection. If there be much of heart, it matters not how little of Art there be: for what some men most admire, God least regards, as that useful man speaks after his manner; It is good to be zealously affected always in a good thing. Zeal without knowledge wants eyes; knowledge without zeal wants feet. If it makes way at all, it is after a snayles pace, coldly, heavily, dully. We doubt not to answer that man, that should say to us as Erasmus to Luther, You are hot like fire; as Luther answered Erasmus, You are cold like frost in God's matters. We are persuaded Zeal is more wanting all along than is knowledge, though there may be a want also; and we well know what is the cause of that want of zeal we mean;

as said holy Sibbes.

8. If our prudence be questioned here, no great matter neither, If having less of the Serpent, we have more of the Dove. I desire said Luther in his Epistle to his friend Gerbelius, to approve myself a faithful servant of Christ and His Church, if I cannot be a prudent one.

Drawing up to a close, we would only add this, our only desire in reference to what we have spoken of ourselves, here or hereafter shall speak (for so we are compelled) That it may be understood spoken not so much to show what our Attainments are in the things of our Lord, as what in desire and endeavor, we would attain unto. But specially, That it may be understood of them all over the Nation, who walk with a right foot in a Gospel way.

We will close our Letter unto you, and with you all, if it may be, in Paul's words, we think, we can speak them heartily.

And this we pray, That your Love may abound yet more and more in knowledge, and in all judgment. That ye may approve things that are excellent; that ye may be sincere, and without offense, till the day of Christ, Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God. Amen.

To the Christian Reader.

HAving named thee Christian, we account thee one of the very best or very worst in all the world; like those figs (Jer. 24. 3.) If good, very good; If bad, very bad; or like the Vine (Ezek. 15) If fruitful, the very best; If barren, the very worst; worse than thorns and briars, these will serve to stop a gap better than Roses or Rosemary; These serve for some use, so not a barren Vine, nor a barren Christian; he doth but cumber the ground, he shall be taken away and cast into the fire, saith the Lord, Joh. 15. 2. 6. 26. His being a branch in Christ, (which we must observe in passage) shall not help him at all, but rather further increase, and hasten his condemnation, being to be understood in respect not of internal implantation, but external profession; he hath the visibility of a branch, not the reality; not by any internal communion, but outward profession, as a branch that hath no coalition with the tree, nor receiveth any juice or nourishment from it; so neither hath this person any inward participation of efficacy from Christ; he is in Him by outward baptism only, but not baptized into Christ by the inward work of the Word and Spirit (in those that are grown up to years, for the Spirit works alone in Infants as wonderfully, as is the knitting and growing of the bones in the womb of her that is with Child) whereof he gives clear evidence, not having put-on Christ, nor walking in Him, he is not united to Him; he hath no communion with Him, no participation from Him of life and holiness, therefore he must be taken away, and cast into the fire. It shall be dealt unto him as unto the barren Vine, which being not for fruit, must be for fuel, Ezek. 15. 4. Once more and more plainly, Thou art as the Jew was, If indeed a Jew, and inwardly, he was one of the excellent of the earth. But if one outwardly, and in name only, he was the basest of all men. A very provocation to God, and a very abomination; for, saying he was a Jew, he blasphemed, Rev. 2. 9. and a very loathsome person he is among the living in Jerusalem, Christians indeed, being dead while he liveth, and then continuing such, how dead will he be when he dieth, being twice dead; now dead as to that death we are all involvedin by nature; and dead to all the means of quickening, and plucked-up by the roots; in no capacity now by the sent of water to revive and quicken again, which soarest judgment can befall none but the Jews then and Christians now. This being a point of so great and general concernment, In our tenderest love unto Thee, we take leave to be more large that we may be more plain about it. And truly our Drift is to remove some grand-mistakes, relating to this Name and Thing we commonly call Christian or Christianity; There are some errors about it, which we have heard or read some-where, may be called Beelzebub- errors, being as pernicious, we think, and damnable, as any heresy can be: so as, if we are taken with them, we are fearfully mistaken, and undone forever; We would narrow these things what possibly we can. This is the first grand-error.

1. That the Civil honest man, he is the Christianman, who attends only the Negative Commandments, Thou shalt not kill. He hath obeyed God therein, for he hath laid violent hands upon no man. Nor hath he committed bodily adultery with Maid or Wife; he stands clear to God as to that matter also; nor hath he violently taken away any man's goods, a sin to be punished by the Judges, he is clear at that point too; He minds Affirmative precepts as well as the Negative, though he understandeth them not at all, in their comprehensive sense or latitude. This is the Christian man though, And his negative godliness, he is neither drunkard, nor murderer, whore-master, nor thief, shall entitle him to Church-communions here, and to fellowship with the Saints hereafter.

A grand a Beelzebub error! That any man living under the means of salvation, instructed out of God's word daily, should get pass for a Christian, and knows nothing as he ought to know touching the depth and breadth of the mystery of original sin, nor of the mystery of the duties comprehended in God's law, and then nothing at all of the mystery of Grace by Jesus Christ. A Christian, though but in his own conceit; for he is indeed, living in a land of visions, much worse than is the worst heathen, though you suppose him a Sodomite, or a worshipper of the Devil.

2. There is another mistake much the same with the former:

(out of Christ.) The truth is, there is nothing between good and evil, light and darkness, no medium of participation between these extremes. Solomon, Eccles. 9. 2. ranks all in two orders, so doth a greater than Solomon, our Lord and Master, Math. 5. 45. This is the dichotomie, the division that runs through the whole world, righteous or wicked, good or bad, clean or unclean; good and evil in a remiss degree may be mingled in the same person, but no man's person is in a middle state between good and evil. And suppose him, as here we must, to be a Christian, he is very good or very bad, the best in all the world, or the very worst; there is not an almost a Christian in all the world, he is altogether or not at all a Christian, & then worse than can be the worst heathen in all the world. And it is a pernicious conceit to think the contrary, and minds us how Mr Smith, an able Preacher in his time, argued the deadliness of that Conceite (take it in passage) The woman in travel was almost delivered, not altogether, which cost the life of the Mother and the Infant both. It is so in Christianity, in a Christian land we mean, where Christ is preached, to be almost a Christian, that is, to be altogether an heathen and worse, though the worst among the heathens.

It matters not then, where thou, or we rank ourselves; and as little where our Ministers rank us, nor what account we have of ourselves, nor how our Ministers reckons of us, or deals forth unto us. What are we in Scripture account, among whom doth the word of God rank us? we have read some-where, That Scripture-Christianity is as far different from that, which passeth for Christianity in the account of most men, as the Sun is from a Glow-worm, which is but a slimey earth-worm, and casteth some luster in a dark night. Therefore for the removing of this mistake, let us hear what the holy Scripture saith, Thou mayst be more chained-in than is another from running-ut into the same excess of riot; but if this be all, this is nothing at all to render thee a Christian. This is the Division; Thou art changed in thy nature, and in thy actions, or not changed; renewed in the spirit of thy mind, or not renewed; renewed in the out ward-man in practice and conversation, and in the inward man in thy mind, yea in the spirit of thy mind, if not in both, then in neither of both; Thou art of the first Adam, in whom all die; or taken out of him by the glorious work of the Spirit of Grace with His word, and brought-up to the second Adam, in whom all are made alive; thou art dead or alive, dead in trespasses in sins, or being quiokened by the Word and Spirit, thou art alive to God. In a word, for we would fain remove this mistake; Thou art light, or thou art darkness; and do not dream, as thou regardest thy precious soul; for it is but a dream that there is a middle thing betwixt these extremes, thou art marvelously light, or marvelously dark, light it self or darkness it self. If light in the Lord (Eph. 5. 8. 1 Pet. 2. 9.) then how marvelous is that light! if darkness, how great is that darkness! When the light that is in thee is darkness, and while the Sun of the Gospel shines round-about thee: we say again, how great is that darkness, the greater and more hideous, the more glorious the light is.

And let not that which looks like light deceive thee, nor thy looking more like a Christian than others may do; thou wilt be the worse for that, for looking like a Christian, and not one indeed, thou wilt look like an Ape in Christianity, whose great deformity is, (And therefore we hold in great scorn to be likened unto an Ape) in this, because he is so like man. Copper, we know, is never rejected but when it would pass for silver; The Devil was never so like himself as when he seemed covered with Samuel's Mantle, or looked like an Angel of light; as a Christian in name only looks never so like a Devil, as when he looks like a Saint at the Lord's Table.

3. A third mistake, and if we mistake not one of the greatest magnitude, what Christianity or a true Christian is? He is one (the common conceit) that doth perform some known duties, and abstaineth from gross sins, This is well and to be commended, but if this be all, we know who condemneth it to the lower most hell; for what is it, in dread of that wrath that is written, shall be the portion of those families who call not upon God's name, (Jer. 10. 25.) to pray in thy closet, and with thy family, and then go to Church, while yet thou doest speak and do evil things as thou canst, Jer. 3. 5. only for shame of the world thou abstainest from gross sins. All this is searce Christianity in form, it will hardly render thee a Christian dealbatum, whited over to use Mr Calvin's word upon Mat. 23. 27. At the most, all this and more than this makes thee but like a dead corpse, as sometimes thou hast observed stuck with sweet flowers all over it, or like a dunghill covered with scarlet.

To cast-out this Beelzebub-error, pray to God for his eye-salve, that thou mayst see and perceive, hear and understand; That a form of Christianity is nothing in power, it is but a form. That a name without the thing is worse than nothing; like a dream, that an hungry man is eating, who, when he is awakened, feeleth himself hungry and seeth nothing. It is like a Title without reality, a miserable comfort, to be titularly rich, and really poor. To bear-up a man's self upon fleshly privileges is an high presumption, and the higher thou art built-up upon it, the more terrible thy ruin will be; for if the flesh of Christ profiteth nothing, Joh. 6. 63. And if we now know not Christ after the flesh, 2 Cor. 5. 16. less must we know a Christian after the flesh, because he bath some carnal or fleshly privilege: Well; he is not a Christian then who hath no more but what we may call flesh, some outward thing; but he is a Christian truly and indeed, in whom Christ himself is the hope of his glory; for Christ without us, all that glorious Redemption wrought by him, but a broad and without doors in the world, can profit us no more, than clothes on another's back, or meat in another's stomach, or the spirit of holiness in another's heart; A Christian indeed is Christ in the soul, the Anointing of Christ, the new creature, the divine nature, the image of holiness rooted in the heart, and fruited in the life; he is, as the whole Church, and every part is, the habitation of God by the Spirit. He is godly in Christ Jesus; the power of godliness is in him, and with him, his whole conversation is a mere mortification, a very hell to flesh and blood; he is still offering a sacred violence thereunto; he prays, and in prayer, prays earnestly; he hears, and he hears in hearing, he hears as for his life, in desire and endeavor that he may hear, and live. There is no duty he performs, but it putteth him to cost; a mere outside Christian, not so, he will hear and pray, but all this he can do with little or no trouble, all his care is for this, that his flesh be put to no cost; he would rather perform an hundred thousand Religious duties, than to put himself to the torment of crucifying one lust pleasant or profitable. Once more.

This Christian indeed speaks of the Sacraments, as the holy Scripture doth, contemptibly of them, when these are rested upon, and gloried in, as they are by the outside-man, this Christian in name only. Circumcision is nothing, and availeth nothing; Baptism as little, and availeth as little. The Passover is nothing, and availeth nothing. Receiving at the Lord's Table is as little, and availeth as little. The new creature is all, and doth all, and receiveth all, the Lord Christ and all, our Passover sacrificed for us. Thus contemptibly as the sacred Scripture doth, he speaketh of the Sacraments, when as aforesaid. But when the Institution is observed, together with the proper use of them, and blessed intendment the Lord Christ had in the instituting of them, then as the Scripture doth, so doth he speak gloriously of them. And so we come to the fourth.

4. The fourth mistake, as great, and deadly, as any of the former, How thou camest to thy Christianity? or how thou waste made a Christian? The common conceit is, and a mere conceit it is, That to be sprinkled on the face with water makes us Christians; This was our conceit, and we are sure tis thine, if thou art not truly a Christian? Thou wast baptized, and ever since in thine own account, and others, a Christian. Thou art not wholly, or altogether mistaken herein, yet such a mistake there may he that may procure thee desperate sorrow at the end of thy days, when thou art launching forth into the wide Ocean of Eternity, where thou must continue forever, either everlastingly blessed, or unspeakably miserable forever and ever.

Outward Baptism gave thee thy name Christian; but there is a work wrought within by the Spirit and the Word on God's part, and faith on thine, that gives with the Name the thing, and the name without the thing is nothing, and renders thee worse than nothing, a mere vanity, a thing of nothing. All holy actions come from within first, and thence to the outward man: A Christian, within first, then, sure enough, he is one without. Therefore to remove this grand error, or to do what we can, observe well what was hinted before, and we can but repeat it now. It is the voice of Christ in the Ministry of His Gospel, heard, obeyed and believed, that makes us true Christians. All the Angels in Heaven, much less all the waters in the Sea, are not able to turn one sinner upon earth, and make him clean, that is, make him truly Christian; but the Word in the Spirits hand, having the Lord's seal of Institution upon it, that only can do it. Now put this to thy heart as thou canst. Hast thou heard God speaking his Word unto thee? that is, hath the Spirit. spoke the Word to thy spirit, which the Minister spake to thy ear? (as far as he could possibly carry it, to the ear, and so far when time was, his hand bare the water to the face.) Hath thy heart heard the Word, has thy soul been listod up to it? And in making answer hereunto the Lord God chargeth thee not to hearken what thy own heart saith, the most notorious deceiver, the veriest jugglar in the world; no nor what the Minister saith, if he speaks his own words, which are but his dreams, and not the words of his God, being as his mouth and standing in his stead. Hearken what the Lord saith in his Word, That thou art not made Christian, if the Word in the Spirits hand hath not made a thorough change in thee, as well of thy nature as of thy actions, This is the only means, where and when God gives them, whereby we are translated from darkness to light; from death to life; life and mortality is brought to light to the soul by the Gospels voice, or the voice of Christ in the Gospel; which alone quickeneth the dead, awakeneth the sleeper, bids him standup for his light is come; Put it then to the question, Hast thou heard this voice? Thou hast; Then thou art a Christian indeed; Thou haste not heard this voice, Then thou art, as was said, worse than an Infidel in the remoatest parts of the world, being but a washed heathen, and doest slightingly pass over the means, whereby thou mightest understand thy case, and the way to better it: And now if thou wilt seal the Stone upon thy graves mouth, and make thy condition irrecoverable, (which we would be as loath Thou shouldest do, as that thou shouldest thrust thyself upon the mouth of a Cannon charged against thy breast with a Bullet of a tallent weight) yet if thou art resolved to undo thy soul forever, hasten (so Satan, and thy foolish heart will advise thereto, and thy Minister will admit thee) together with the herds and droves of men in thy case unto the Lord's Table, to receive Christ there, whom thou haste rejected in the Gospel; This will do it, and nothing more certainly than this, for there thou shalt eat and drink damnation to thyself, not discerning the Lord's body. Therefore desire of the Lord He would make thee serious in this matter. Hath the Word been prevailing in thy soul, to make thee a child, a son or a daughter? Then thou haste the heart of a Child to thy heavenly Father; Thou wilt break his Commandments as willingly and studiously as thou wilt thy bones; and offend Him, with full consent of will, when with the same will thou offendest the apple of thine eye; And now thou mayest be assured He hath the heart of a Father towards thee; Thou haste the privilege of a Child, a warranted right to all Church Communions here; thou art instated-in and possessed-off, being new borne, all thy soul can desire, open the mouth of it never so wide; Only we repeat again, make it thy work and thy very buisnesse to make this sure to thy own soul, thou art borne again. Its mere presumptionesse, as holy Bolton said to his dear Children when he was dying, To think that God will receive our souls to heaven, whom He hath not renewed here on earth; This being a grounded truth, for a man to be always the same, he was from the womb, borne a child under wrath, and in that state dying, is certain and irricoverable death.

Oh! this undoes many, even all that are undone, are undone by it; As they never dream of a change, which death will one day make upon them, so they never desire a change, that grace in this present life should work on them, Therefore hear the Counsel that worthy man Master Burgess gives thee; As Job said of the change by death, He would every day wait till his change come, Job 14. 14. Do thou say of this change by grace, I will every day pray, hear, read, meditate, mourn and roar out before God, every day and all the day long, till this spiritual change come; And do not accept of the Ministers invitation to the Lord's Table (though thou findest him very gentile and courteous this way) before this change be wrought, or in a way of working; for hear what that worthy Man saith; Heathens, Fornicatours, Idolaters, Adulterers, Thieves, Covetous, Drunkards, Revilers, Extortioners, became washed and cleansed by the Word; but washed Fornicatours, Idolaters, &c. we mean, Baptized Drunkards, Thieves, Covetous, These sit under the Word and reform nothing, but make a scorn of it. What may be the reason? Why? They live in the practice of known sins, and in the neglect of known duties, under the daily exercise of the Word, and yet frequent the Lord's Table, which hath provoked a spiritual Censure, and sorest judgment, now wholly inflicted upon them; whence it is as the Clay under the Sun, so these become more obdurate under the Word, from which judgment the Lord deliver thee and us all.

But beware of this as thou tenderest thy life, (therefore we caution thee again,) That thou dost not go to the Lord's Table in a conceit, presumption rather, thou shalt receive Christ Jesus the Lord there, whom thou haste not received in the Ministry of the Gospel. Remember and forget not, The rock shall not be removed out of his place, as was spoken by Job, that is, God will not change the course, which He hath settled as firmly as the Rocks, or as the Earth, He will not alter His method, nor go out of the way He hath prescribed; His Word shall profit thee first, before anything else shall or can; thou must keep close to His way, if thou lookest to attain His end.

We intended more to thee, so dearly we love thee, as to mind thee well, there are but two Masters that can be served, and to which of these thou art an obedient servant, the Apostle will tell thee. Rom. 6. 16, 17, 18. (2) And as there are but two ranks or sorts of people, whereof before, so also but two ways, the road way of the world, the broad way; the road way of the Lord's redeemed ones, the way of holiness, where the unclean cannot pass, nor any Lion can be, nor ravenous Beasts, being a straight and a narrow way, which these cannot endure, And thou must certainly know in what way thy foot walketh, for suppose it the narrow way, and thou wilt find thy flesh pinched, if not tormented. (3) And that there are but two Mansion houses, where thy soul anon, and thy body anon after, must dwell that long day, or night of eternity, the narrow way tendeth to the one, the broad way to the other; If now thou wilt confer with flesh and blood, we know what way thou wilt choose, the broad way, and hell to be thy Mansion house forever; for though thou mayst have, as the wicked may have, a Velliety, a faint will for Heaven, to die the death of the righteous, and that thy last end may be like his; yet, walking in that broad way, the strength of thy will carrieth thee hell-ward, that horrid place of darkness, Therefore give-up thy hand to God, having fixed thy eye upon His Word, and say, Lord pluck me into the way, and lead me in it, and suffer me not to decline from it.

In all this we intended to be more large; And to touch lightly upon other things also, the subject matter of the following discourse, but this well digested and pondered-on may suffice; And it will be sufficient, though thou readest not one word of the Book; for suppose thou art made a Disciple indeed, a Christian in truth, thou wilt separate from the world, at the Lord's Table, nor wilt thou eat, that is, familiarly converse with the men of the world, unless necessarily (as a Physician with the sick) having thy warrant for it, thou mayst convey good unto them, and thine own affairs may require it. And (2) Thou canst no more observe the day, the men of the world call Christmas, than thou canst profane the Lord's day; for thou mayst have heard that one being asked whether he did observe the Lord's day, keeping it holy? Yes, said be, for I am a Christian. And do you observe Christmas day, to keep it holy? No, said he, for then I were no Christian, unless in name, and that is nothing indeed. A true Christian flees from Idolatry, for what hath he anymore to do with Idols? And be will not put up his Petitions in another's words, he praiseth God for what he hath received, he prayeth to God for what he would receive; he confesseth the sins he hath committed, all this with his own mouth: He used set forms of Prayer, when time was, he was a Christian in name only; but now that he is, through grace, a Christion indeed, he remembers heartily, that a prayer by the Book left him as cold as it found him, it had no more heat in it, than hath cold Iron or frost, and had he not laid them aside, he had proved a Christian when an Ape proves a man; he bares himself-up as formerly, upon the crutches then, as others now do, and he was as well in his own conceit as others now are; bare forms never put the flesh to any pain; But to feel no pain, Comes, we know, from the rottenness of the flesh as well as soundness. A dead Christian, such as he, that hath but a name that he liveth, feels no pain, he presumes all is well with him, and presumption being a sin of man's-self flattering-heart, meets with no trouble; though he be desperately wicked, that is, deadly sick unto death, yet ask him how he doth, and he says well, for he was baptized when time was, and dealt with as a Saint, he thanks his good Minister, ever since he grew up to the years of understanding. But little doth he know how hardly that disease is curable, that is so like to health; one saith, seldom or never; and he addeth, None are more desperate than those, that are least despairing in their own selves, through not of the grace of God; presumers therefore are in the more desperate condition, by how much they are the less despairing. But what a sad thing is it that men should presume they are rich and want nothing, when they are miserably poor and want all things, we will pity those deluded mad men, who are persuaded, they are such great persons, and have such large estates, when in the mean time they lie miserable and wretched bound up in chains in a dark dungeon; such a spiritual madness is upon most, and this renders them more mad, if more can be; they were baptized, and upon that Infant privilege, have free admission to the Lord's Table, without making the least profession of faith and repentance, wherein it comes to pass, that as they live like mad men, so they are like to ciye, being strongly persuaded still upon principles of Infant Baptism, That, they are Disciples and Saints, while they are Drunkards and Devils; they are sheep and lambs, when they are dogs and swine; And call themselves grapes and figs, when they are thorns and thistles, to use, and so to end with that Learned Mr Burgess his words:

Love, that spares no cost, nor feeleth any burden, hath drawn us-out thus far, consider what hath been said, meditate upon it, be wholly in it, and so doing, whoever fareth ill, thou shalt fare well.