A Just and Necessary Apology Against Burton

TRUTH, No longer TRUTH, but turned into Gall and Wormwood: OR, An ANSWER to a late Pamphlet written by M. Burton, and entitled, Truth, still Truth, though shut out of Doors.

I T was the law of the Areopagite Judges, that those that pleaded before them, should plead without prefacing, and without passion. M. Burton quite contrary to this law, first begins with a Preface, and then writes a book so full of passion, as that whosoever reads it will acknowledge, that at least when he wrote it, he was not only 〈 in non-Latin alphabet 〉 , (as he confesseth of himself, pa. 2.) but (if I may invent a word to express that which cannot be expressed by any word now in use) 〈 in non-Latin alphabet 〉 , a man, not only of like passions with others, but made up all of passion ; and that whosoever will contend with him, shall be loaded with dirt, rather then with arguments, and forced not so much to answer Objections, as to wipe off aspersions. For my part, I will not defile myself, nor my answer with reckoning up all the opprobries and calumnies that are cast upon me, not only collaterally and obliquely (as the supposed pen-man of the Pamphlet, as he calls it, to which he frames his Reply) but directly and by name. Only I crave leave to present this true, but short character of his book. His words are swords and spears, rather then words. He fights with his heels, rather then with his head, and kicks, rather then argues, and whips, rather then answers. Scarce any man since Montagues Appeal hath written with more bitterness. I may say of him, as D. Rivet doth of Bishop Montague, This man cannot mention a man from whom be differs, though but in sleight matters, without a reproach. And as Plato said to Diogenes, when he trod upon the pride of Plato, Thou treadest upon my pride with greater pride: So doth M. Burton tread upon me, and whatsoever is blame worthy in me, with a pride more then Episcopal. And surely, if to be railed upon and reviled be sufficient to bring a man into discredit, then must I be esteemed as 〈 in non-Latin alphabet 〉 , as the dung, off-scouring, and filth of the world. But to all his bitter invectives, I will return the same answer that Austin did, who when he was told that his adversary was too hard for him in railing, he said. It was an easy thing that way to conquer Austin ; but the Reader should perceive it was, Clamore, non veritate, by loud crying, not by truth. And what Jerome said against Helvidius, Arbitror te verita • e convictum ad maledicta converti. It is a sign of a man not able to stand before the truth, when he betakes himself to reproachful language.

Neither is it my purpose to meddle with the controversy between M. Burton and Aldermanbury ; I say, between M. Burton and Aldermanbury. For though M. Burton saith, That his quarrel is only with four men in Aldermanbury, yet, if the Reader will lose so much time, as to look into his Narrative, he will find that he calls upon all Aldermanbury to be ashamed and confounded for shutting him out of doors, as he phraseth it. But I will not make this quarrel mine. For as I was never thought worthy by M. Burton to be desired to give leave to his first admission; so also I was not at all made acquainted with his dismission, and therefore am not at all concerned in the business. And although I shall be willing to open, not only the doors of the Church, but the door of my heart, in admitting M. Burton in a brotherly and Christian compliance; yet, notwithstanding I shall forever shut the door of my lips from speaking anymore about t • is controversy. And the rather, because that whereas in the book to which he answers, there are these words, And that all men may be fully convinced of Aldermanburies love and good affection towards M. Burton, we do here profess to all that read these lines, That if M. Burton will be pleased to forbear preaching his Congregational way amongst us, and preach such things, wherein both sides agree, we will re-admit him with all readiness and cheerfulness, and will promise to endeavor upon all occasions to come and hear him; which offer, if M. Burton refuseth, let the worldjudge, whether M. Burton shuts himself, or be shut-out of the Churchdoors of Aldermanbury. To this friendly invitement, he answers not a word; which makes me forever despair of his brotherly correspondency with us in our Churches. And truly, if M. Burton will not only refuse to take a Pastoral charge in our Congregations, but condemneth our Churches, as having inseparable corruptions in them (for so he saith, p. 13. and repeats it twice) I say inseparable, till the very frame of them be made new ; wherein he sideth directly with the Brownis • , and denieth our Churches to be true Churches, as wanting a right foundation, and constitution, pag. 14. in which, I am assured our dissenting Brethren will be dissenting Brethren from him also) and refuseth to give us the right hand of fellowship, as it is, p. 13. and saith, That people cannot with a safe conscience communicate with us, as it is, p. 23. nor acknowledge our Ministers to be their Pastors truly, as it is, p. 23. and will not forbear to preach those dangerous errors in our Churches, no wonder that any conscientious Presbyterian should be shy of admitting him to preach to their people.

Neither is it my design to answer this book of 33. pages, in all the particulars, Nam quis leget hac? As one said to a Philosopher, that in a great tempest at sea fell a asking many trifling Questions, Are we perishing, and dost thou trifle? So say I to M. Burton, Is the Ship of England a sinking, and are there truths of the highest concernment now in agitation, and shall I stand trifling away my precious time in long replies? I cannot do this, if I would; neither would I, if I could. And besides; this Truth is now grown stale and thread-bare, especially to this new-truth-itching age, and by this last book is so drowned in Gall and Wormwood, as that it may well lose: it's name, and be called Gall and Wormwood, as that star is, which fell from Heaven, Revel. 8.11. and as clothes when died receive the name of those colors into which they were died. And therefore I will not abuse either myself, or the patience of the Reader, or an Athenian eye so much as to frame an answer to every particular.

But that which makes me put pen to paper, though most unwillingly, is, because I am in this bitter Pamphlet painted out to the world in all my worst apparel, and rendered as Blackamore -like, and as odious as the pen of an angry Scribe could make me. Now although, I thank God, I can say with the Apostle, Non aesti • o humanum diem, With me it is • small thing to be judged of men ; and no new thing to be misreported and misrepresented: yet notwithstanding, because this report comes from so Reverend a man as M. Burton, and some may possibly believe it for the Authors sake: I am bound in conscience not to be so cruel to my good name, as to see it murdered in my life time, and by my silence to consent to the murdering of it, or to suffer such a picture to go uncensured, when a few words will discover the maliciousness and falseness of it. And besides, I am twice challenged by name to answer him, and throughout his whole book he speaks very undervaluingly of the Reformation begun in our Churches, and layeth stumbling blocks in our people's way, which necessity calls to remove. All which I shall 〈 in non-Latin alphabet 〉 , in few words endeavor to do.

To begin first with his Index expurgatorius of my life. I read of a Painter, that being to paint King Antigonus that wanted an eye, painted that side of his face only that had an eye, that so his deformity might not appear. But M. Burton quite contrary labors to set me out in all my deformity.

Page 5. He saith, I have not under pretence of enjoying my Ministry, abased myself to the superstitious innovations of the Prelates, and thereby caused many both Ministers and people thorough my example to fall into the same snare. Let the guilty apply it. And let some of Aldermanbury remember Edmundsbury, I say no more, verbum sapienti. Here M. Burton sets out himself in all his embroidery, that so my picture might be the more ugly. But M. Burton may remember that there was a time when he did abase himself to the superstitions of the Bishops, as hundreds in this City can witness. And when he was appointed by a Prelate to satisfy the consciences of some that did scruple that wicked Oath, Ex officio, which he did endeavor to do, as I am credibly informed. All which I relate to show that that which he saith of himself is not true, and what little cause he hath to accuse others for things done 12. years ago, that not many years before was guilty of as bad things himself.

And whereas he bids some of Aldermanbury remember Edmundsbury, I would have him to know, that if it were lawful to boast, I could tell him, That for 10. years I preached at Edmundsbury faithfully and painfully thrice a week. And that there are many now in Heaven blessing God for my Ministry there; and that I can have the testimony of all the godly people and Ministry in Bury, and thereabouts, in a larger manner then is fit for me to desire; and that I refused offers of 400 ^lb per annum to tarry with them; and that I have been often called to return to them, with expressions of their unhappiness in my departure: but I am a fool in thus boasting, let the Reader pardon me, since I am constrained unto it. One thing more I will add, That had not Bishop Wren put in his foul feet, to defile those clear waters, I should have lived and died with that people, whom I still love and bear in my heart, and am assured that if M. Burtons book come amongst them, they will abominate it, because it makes use of Edmundsbury to make me odious to Aldermanbury.

But M. Burton, pag. 7. Bids the Scribe put M. Calamy in mind how one at Edmundsbury or Rochford, that he might not suffer for the truth, did prostitute his Ministry to all those superstitious and idolatrous Innovations of the Prelates in those days, whereby he became a snare in Mispeh, both to Ministers and people: And that for so doing, according to divine Canon, he was to be barred from his Ministry as Ezek. 44.13. And he bids him tell me the example of Origen, &c.

The Reader may perceive by these words, and those that follow, pag. 7. and pag. 8. That the indictment is drawn in very high language, and that I am charged as guilty, not only of superstition, but Idolatry, and Idolatry as bad as that of Origen, when he offered incense to Idol-gods; and that for so doing, I am forever to be debarred from my Ministry: Which accusation is so high, as that I cannot but say as the Archangel faith, Jude v. 9. The Lord rebuke thee.

In answer to this black bill of indictment, I say, that so far as it holds forth to the world anything that is true, I shall be willing to own it. Of all Austin's works, there are two books of his which I have ever most prized, and desire most to imitate, his book of Confessions, and his book of Retractations. Who doth not admire David in his Psalms, which we call poenitentiall, or Psalms of spiritual restitution, wherein he labors to satisfy the Church for the scandal he had given? And Solomon also for his Ecclesiastes, or his book of his spiritual retractations? Chrysostom observes it of Paul, as his greatest honor, that although he had obtained pardon of God for his sins, yet he is not ashamed to reckon them up to the world, 1 Tim. 1.13. And therefore, I hope, none shall show more willingness in confessing or retracting anything wherein I have erred. And if I have wanted the fore-wit of innocence, I will not be wanting in the after-wit of godly sorrow and true repentance. Thus much I answer in general.

But in particular to M. Burton I answer.

1. That whereas he calls himself, pag. 11. my elder brother ; he deals in this, not as a brother, much less as an elder-brother, that should have less passion, and more discretion. And whereas he calls me, pag. 9. a Christian, he deals with me in this, not as with a Christian. For suppose I were guilty of all he writes, yet I would answer him, as Beza did the Papists (who, because they could not answer his arguments upbraided him with the vices of his youth) Hihomires invident mihi gratiam Christi, These men envy me▪ the free grace of God that hath pardoned these in me. And as Austin answered the Donatist (that separated from all the Christian Churches in the world, and affirmed, that there were no true Churches to be communicated withal but theirs, and were also divided amongst themselves in minutula frustula, as Austin saith) who not being able to confute his arguments, reproached him for his former life, when he was a Manichee, The more (faith Austin) you blazon my sins and spiritual diseases to the world, the more will I commend my Physician that hath healed them all.

2. But I answer in the second place, That this indictment is drawn with a blacker coal t •• n the truth will bear, and is as false as odio • . And herein M. Burton deals with me, just as Christopher Dow dealt with him. This Christopher Dow was one that undertook to answer M. Burtons book, called an Apology, or an Appeal, and spends all his second Chapter in • ipping up the life of M. Burton ; he tells us that. But I will not off • r s • much injury to M. Burton, or discover so much malice in myself, as to copy out that foul picture that is there drawn of M. Burton: I abhor such dealing. I believe not the things to be true: because I soppose them spoken out of malice, to render his adversary odious. • re • ate the story, only to manifest to the indifferent Reader, that M. Burton takes just the same course with me, raking up from the dead what he conceives was done by me 12 years ago at least: which things, though they should all prove true, yet, I hope, the impartial Christian will no more justify M. Burtons practice against me, then they did Christopher Dows against M. Burton. But when they shall perceive the charge to be false, they will conclude, that M. Burton hath committed such a fault, which a sea of water will hardly wash off.

First, He saith, Let the Scribe put M. Calamy in mind, how one • Edmundsbury or Rochford, &c. It shows then he cannot tell at which of these two places this Idolatry was committed, whereby the Reader may perceive upon what slender information he builds his heavy accusation. But let M. Burton take notice of that, which thousands will attest beside myself, that I left Bury (a place for situation and wholsomenesse of air, so excellent, that Camden saith, Sol no • vidit • rbem s • t • elegantiorem ) to go to Rochford, where I got a quartane ague that continued many years, and s • ffered as much misery, I dare say, as any of our dissenting brethren did in their banishment into the unwholesome air of the Low-countries, merely and only to be free from conformity to Bishop Wrens Innovations.

He saith, That at Edmundsbury or Rochford, I did prostitute my Ministry to all • hose superstitious and idola • rous Innovations of the Prelates in those days; and I did this, that I might not suffer for the truth, and that by this I became a snare in Mispeh to Ministers and people, and that for so doing I am to be debarred from my Ministry, and that in this I did as bad as Origen, or the Christian soldiers in Julians days, that offered incense to Idolgods. To all which, let not M. Burton be offended, if I answer in his own words, p. 1. Find me a man that hath sharp teeth, &c. But I will not answer railing with railing. Only, I say, this is a high breach of the ninth Commandment: For can M. Burton prove that I did prostitute my Ministry to all those superstitious and idolatrous Innovations, &c. I say, to all, &c. Surely, I never bowed to; or towards the Altar, to, or towards the East. I never read that wicked book of liberty for sports upon the Lord's day. I never read prayers at the high Altar, placed at the upper end of the Church, where the people could not hear. I have often preached against Innovations, and once I did it at a public Visitation, and was called in question for my labor, and should have been sent for to the High Commission, had not God raised up a special friend to prevent it. I never justified the Oath ex Officio, nor ever prosecuted any man or woman at the High Commission. I never (to my best remembrance) at any time preached for the justification of any of the Innovations. In some few things I did, I confess, conform according to the light I then had, out of the uprightness of my heart, not to avoid suffering for the truth (the Lord knoweth) though M. Burton sitting as Lord over my conscience is not ashamed to judge of my intentions, as well as my actions, and to say, I did it that I might not suffer for the truth: which cannot but be a rash, if not a most unjust censure. And for those particular things wherein I yielded, I had the consent of the godly people in Bury, who did profess unto me, that if my conscience would give me leave to yield to those things, they would not be offended with what I did, nor like my Ministry any whit the worser; and how then could that that I did be such a snare to Ministers and people? But how will M. Burton prove that that which I did was Idolatry, and to be paralleled with the Idolatry to the Heathenish gods, like that of Origen's, and of the Christian soldiers in Julians time, and for which I am to be debarred from my Ministry? Surely, when he wrote these words he consulted more with Machivil, then with his Bible: I will answer in his own words, pag. 16 Calumniate boldly, and some reproach will stick, by this time our stomach being accustomed to the poison under his tongue, hath learned to digest all. But let M. Burton ask his own conscience how far in former times he hath been guilty of that which he accuseth others. And if I should be so wicked, I could name some of his brethren of the Congregational-Way, that have yielded far more to the Prelates innovations then I have done. But I abhor to practice that which I condemn in others.

But that which followeth is (if anything can be) more oftensive and scandalous, and renders me more odious and abominable.

Pag. 7. But you will say, you have repented: Would God it Were a repentance not to be repented of. For Were it so, how could the old spirit of bondage still remain, only turned into the spirit of domination? Or how could there be such an Antichristian spirit in man to oppose the Kingly Government of Jesus Christ over consciences and Churches, and to persecute all those of this Way? Or how could men be still so ignorant of the Waies of Christ, and stand out so stiffly against them, had they truly bewailed their former superstitious abominations? They clamour on us to show them a Model, a pattern of What We hold. We call upon them for sound repentance for their superstitious practices, in subjection to an Antichristian Hierarchy, according to that, E • ek, 43.10, 11. If they be ashamed for all their iniquities, then show them the pattern of the house. Thus far M. Burton.

The plain English of these words is this, That none ever repented of their conformity to Prelatical Innovations, but Independents. And that there is a spirit of domination in all Ministers that are not of his way: and that the government which he m • intains is the Kingly office of Jesus Christ ; and that they are all of an Antichristian spirit that oppose it: which words savor so much of that spirit of domination and Antichristianism, which he condemns in others, as that I wonder M Burton is so blind as not to see it. But I perceive by this very pass • ge, that let the Presbyterian Ministers meet never so often to humble themselves by prayer and fasting for their former conformity (as they have of • en done) yet, if they will not turn Independents they must still be accounted amongst the number of those, that as M. Burton saith, pag. 7. have been vassals to Antichrist, and defiled themselves with doing the drudgeries of lording Prelates, and Without anymore ado, when occasion is offered, With dry eyes to pretend for Christ in a Way of Reformation. Surely such kind of language will never gain Proselytes to the Congregational-Way.

For my own particular I crave leave to declare to all that shall read these lines what I have done to manifest my repentance, and let M. Burton then judge whether it be a repentance to be repented on, or no.

First, I went to Bury, and there made in a Sermon, a recantation and retractation of what I had done, in the hearing of thousands. And this I did before the times turned against Episcopacy, not out of discontent, nor because I was disappointed of my expected preferment at Court.

Secondly, After my coming to London at the beginning of this Parliament I was one of those that did join in making Smectymnuus, which was the first deadly blow to Episcopacy in England of late years.

Thirdly, My house was a receptacle for godly Ministers in the worst of times: here was the Remonstrance framed against the Prelates: here were all meetings. I was the f •• st that openly before a Committee of Parliament did defend that our Bishops were not only not an Order distinct from Presbyters, but that in Scripture a Bishop and Presbyter were all one. I blush to sp • ak of these things, but the judicious Reader will consider how I am provoked to it, and will pardon me. The Lord knoweth I did these things to make reparation to the Church of God, for what wrong I had done Her. For my conscience was at last fully satisfied, that the bringing in of those innovations was but a shoing-horn to draw in, if not the Pope, yet Popery, and it was the grief of my soul that I had had the least hand in ushering in either the one or the other.

But what is all this, as long as I turn not Independent? This will not satisfy M. Burton. And therefore he brings that plac • , Ezek. 43.10, 11. If they be ashamed for all their iniquities, then show them the pat • rn of the house. But may we not be ash • med of our iniquities, and yet continue to hold the discipline of the reformed Churches? Hath God shown the pattern of his house to none of the reformed Churches in Geneva, Fr • nce, Scotland, &c? This is a bold assertion: m • st we comply with M. Burton in his Model (which I perceive by what is in his book, is far different from the judgments of his brethren) or else we shall never see the pattern of God's house? But What Will M. Burton say to those Presbyterian Ministers that never conformed either to the old or new Ceremonies of the Prelates? What Will be say to old M. Dod, M. Hildersham, M. Ball, &c. M. Rathbane, and many others? Did not those reverend Ministers see the pattern of God's house? And yet it is Well known that they Wrot many books against those that refused communion with our Churches, and were their greatest enemies.

But M. Burton goeth on to cast abroad his wild-fire, and addeth, That all the Reformation here and there pretended to be set up in Parishes, hath rather Cam • lion-like received it's form from the fashion of the times, then from a real, intrins • cal change wrought in the heart by the Spirit of Christ. The best way of answering this pass • ge would be to rake a little, and but a little in M. Burtons dunghill, and to bestrew him with two or three of his own dirty flowers, that he may tell others how sweet they smell, but I dare not, Nobis non licet esse tam disertis, I mu • t follow the Apostles rule, Rom. 12.21. Be not overcome of evil, but overcome evil With good. But how dares M. Burton say, that all the Reformation set up here and there is but pretended to be set up, and that it hath no real, intrinsical change, &c? The Lord give him a heart seriously to consider the rashness and uncharitableness of this speech.

But he adds, pag. 8. That such as now glory most in their new Reformation, were they not among the very last that held up the Servicebook, a • loath to lay it down, till very shame left it? Here the Reader may perceive that M. Burton doth antiquum obtinere, and resolves to like no Reformation, but what ends in separation. And why may we not glory in our new Reformation, which in some places hath as much Scripture purity, as the best of theirs, and is joined with unity also, which theirs want? And what is M. Burtons Church, and his new Reformation, that it must lift up itself above all other Churches, and other Reformations? If I may believe reports, there are divisions not a few among his people, and—But I must not believe reports: yet notwithstanding, if M. Burton takes leave in a bitter manner to s • y, pag. 13. Doth he not bewray his gross or willful ignorance, if not insolence, in asking what defilements are still in their Churches? I hope he will give me leave in a mild manner to demand of him, whether there be no defilements in his Church? And whether his Church be purified according to the purification of the Sanctuary? And whether, if a Church be not purified in everything according to the purification of the Sanctuary, a man cannot with the comfort of a good conscience communicate in that Church? for so he seems to say, pag. 23. which is a Doctrine, as fa • re from truth, as it is from peace and unity. As for the Service-Book, let M. Burton know, that at a meeting at my house, it was resolved by above a hundred Ministers, after a long debate upon divers weighty considerations, that all that could in their judgments submit to the reading of some part of it, should be entreated for a while to continue so to do. To this our dissenting Brethren, then present did agree, and one of them made a speech to manifest his concordance. This is enough to give any man satisfaction for the late laying of it down. And if M. Burton means that Aldermanbury was among the last that held up the Service Book, he is exceedingly mistaken in this; as he is in many other things, as hundreds can witness for me.

And thus I have endeavored to answer so much of the book, as relates to my former life and conversation. As for my answer to the other particulars, which amounteth to another sheet, I will condemn it to perpetual silence; and the rather, because as Jacob's cattle by looking upon the rods, when they did conceive, brought forth cattle speckled and spotted, Gen. 30.41. So my fear is, left by conversing too much with his bitter invectives, I should also bring forth as angry a Pamphlet as his is, contrary to my genius, and natural temper. For as the Painter engraved his named so artificially into the picture of Min • rva, that whosoever should undertake to deface his name should be forced to deface the goddess also: So hath M. Burton so interlaced and interwoven his scoffing and railing speeches throughout his whole book, that it is impossible to answer one, but I shall be necessitated to answer the other also, which will ill become a Presbyterian, nor well become an Independent; and therefore I draw a veil over the rest. Only I will put M. Burton in mind of a saying that Hi • rom relates of Domitius an Orator, Cur ego te, inquit, habeam at principem, cum tu me non habeas ut Senator • m? If he exp •• ts that I should account him as a Brother, and as an elder Brother, let him not account me as an Heathen, and as a Publican ; let him not so bitterly inveigh against our Assemblies, if he looks to preach in our Assemblies. And if he would be accounted as a Confessor and Martyr, let him not expose my good name to Martyrdom, and therein make me a Martyr, and himself a Persecutour : For it will always be accounted as great a persecution to be branded in our good names, and stigmatized for Idolaters and time-servers, &c. to all posterity by M. Burtons pen, as to be pillored and lose our ears by an Episcopal hand.