THE TITLE OF THE BOOKE .

The Title of the Booke in the Title page and the first page is , Some Observations , Annotations , and Generall Considerations upon the Apologeticall Narration , humbly submitted to the Honorable Houses of Parliament , the most reverend and learned Divines of the Assembly , and all the Protestant Churches here in this Island , and abroad .

A title carying a great breadth with it , and soaring high , as if A. S. were confident that in his booke he speakes learnedly , as a Scholar , truly , as an honest man , gravely , as a serious man , and lovingly , as a Christian man ; and that all these waies hee did make good that title , which if it bee shaped to the booke , and read according to the rode thereof , I speake it seriously and with a sad heart ( these being no times nor things for jesting or jearing , which is the fault of A. S. ) * * A. P. M. said A. S. jeer'd . Another Gentleman said , he liked not the spirit of the man , yet neither of them Independents . may most justly be read thus : In Observations and in Considerations simply committed against the Honorable Houses of Parliament , the reverend Assembly of Divines , and the Protestant Churches at home and abroad .

For this one single simple A. S. now starts up by himselfe , peremptorily to state , and determine the Questions , for the resolution whereof the Parliament thought the Assembly of Divines few enough to undertake ; and therefore call'd all them together for that purpose , who are now most intent upon the pin of the controversie ; yet as if A. S. would take the worke out of their hands , he will anticipate , and fore-judge the five Ministers as utterly erring throughout ( for he sifts them corne after corne ) which if true , the dispute is at an end . Goe then A. S. and carrie , if you dare , your platforme to the Parliament , and intreate the learned Assembly to dissolve .

But , A. S. will goe his owne way , and thereby hee hath given great offence to the Protestant Churches , to charge them all of dissenting from the five Ministers , & awakening mens spirits into replyes , when before they were drowsing with long expectation these two years of a publike determination , and I wish this might have been the last Reply , before all things were sweetly composed . How ever this intends only to take off aspersions , not to lay downe assertions . We will but barely answer A. S. who hath so lasht the five Ministers with so much sharpnesse of spirit , for telling the world how far off they are from Brownisme and Separation , and how close they come to the more reformed Churches in Scotland and England . Many very good men have wondred that the five Ministers closed so much ; yet A. S. is bitterly angry they close no more , before the point be disputed . O , it was a fault of the Cynick Philosopher in his high shooes so to dance on the Platonick Philosophers Bed and Arras Coverlet , with boasting , that he danced on his brother Philosophers pride , as that the patient Philosopher could justly reply , yea , saith he , Thou dancest on my pride with thy greater pride .

How much of this is A. S. I say not ; but sure it was the unseasonablest , if not the most unsavoury book to multitudes of spirituall palates , as ever wise man put forth .

Yet Iames Cranford is quoted by the Printer in the page before the Title , as approving it and the book with a licentious approbation , in these words ; These judicious Observations and Annotations , &c. as being at this time necessarie and seasonable for the vindication of all Protestant Churches , defending the authority of Parliaments and Synods , and prevention of division amongst our selves , ( though I reverence the persons of the Apologists , yet ) I approve to be impressed .

Mr. Cranford , if the Printer hath dealt faithfully with you , let me intreat you ( and the Lord help you ) to see your selfe , ask your conscience , ask your reason , ask the book it selfe , whether there be one true clause in all that you have said ?

Are these Observations , &c. of A. S. judicious , that are extra-judiciall and prejudiciall to the publick peace and order , and ordinance for dispute , prejudging and adjudging them , who joyntly with the grave Assembly , A. S. acknowledgeth the Arbitrator in the matters in question ? Are they at this time necessarie , when the grave Commissioners of Scotland had with farre more prudence and solidity then A. S. said by way of reply so much to the Apologie , Nemine reclamante , none replying till A. S. was abroad ? Is there any need to bring a great printing Presse , to squeese to death a poore worme troden on before ? Or to bring many leavers to break an egge , that makes small resistance ? The truth is , A. S. his Observations are like a man with a Pole-axe , knocking a man on the head to kill a flie lighting on his beard .

For though he saith , He humbly submitteth to the Protestant Churches , yet hee layes about him as if hee would knock them all down unto a submission to A. S. whosoever they be that will not stoop to his book . For though he thinkes that all Protestant and Christian Churches are for him rather then for the five Ministers , as he intimates in the beginning of his Epistle , and therefore in all likelihood professeth a submission to them , yet he will find many Churches in London ( he would wonder if we should name how many ) that will not submit to his book , and yet come to the publick Ordinance , doe not separate , but are most willing to submit to the truth , regularly discussed , cleared , and brought down to them . Yet still James Cranford stands fixed in the licence page , in black and not blush , for asserting that A. S. his Observations , &c. are judicious and necessarie ; when as they are neither , unlesse preposterousnesse , abuse of good men , and the disturbance of the people , be judicious and necessarie . For though the ensuing answer will prove them evill , yet they will never be proved necessarie evils . They are not so much as civilly necessary , either necessitate praecepti , as commanded by Parliament , or Assembly , or necessitate medii , as usefull to compose , but indispose the minds of men , to embrace things prejudiced with the violence of private spirits . Men will not be so easily whipt and compelled by one inferiour .

Again , are the Observations seasonable , which doe but interstrepere , make a noyse , whilst the Divines are disputing , drawing the people together in heaps , there taking up their parts , to defend one against another , and pre-ingage themselves before they come to heare what the Assembly will say ? For such a book cannot come forth , but it makes a thousand dispute in a week , every one then contending for his owne , when it is so irregularly and illegally taken from him . Are they for the vindication of all Protestant Churches , when as in condemning the Apology , they condemne many , very many Churches in England , many in Holland , generally all in New-England , notwithstanding some private Letters and Manuscripts sent over , to which we shall answer afterwards . Are they for the defence of the authoritie of Parliament , in opposition to the Apology ? Doth the Apology touch one haire of the honourable heads of the Parliament ? Are not the five Ministers chidd●n some where in print , for saying , They allow more to the civill R. ● . Magistrate , then they thinke others principles can ? Doth not A. S. snib them too for going ( as he thinkes in their Apology ) to the civill Magistrate ? Pag. 4. Doth not A. S. in his Booke give a negative vote against the civill Magistrates directive power in matters of Religion ? Let me Pag. 5. say what I thinke , seeng I think no harme , viz. If the resolutions of the Divines be not digested by the reason and graces of the Houses of Parliament , and so made as their owne sense , for ought I know they will never be turned into a Statute .

If the Parliament have no directive power in matters of Religion , or Ecclesiasticall , under any notion ; then A. S. will condemn them for voting down the new Canons , and prescribing the Oath or Covenant .

Are these Observations for the defence of the autboritie of Synods , in opposition to the Apologie ? What Synods ? Scripture-Synods ? Where doth the Apologie whimper against them ? or doe you mean Classicall ones ? If so , that 's the question . And so you proclaim a defence of that which yet hath no existence . The question is not resolved . Lastly , are these Observations for prevention of sad division amongst our selves ?

Well . Mr. Cranford , you have by this endeavoured to set Divines together by the eares More Ecclesiastico , your licentiating hath inabled men to give the second blow , upon which the Common Law layeth the breach of the peace . And notwithstanding you licence these Annotations , yet you say you reverence the persons of the Apologists . A pinne for such complements ; Love me , and love the truth . Let us measure your respects to them , whilst the advantage of the higher ground whereon it stands be removed . Away with your dare verba , your froathy words ; This is the truth , so much you respect them , as A. S. respects them . And so much have you spoken judiciously , truly , and seasonably , as A. S. hath spoken , and no more . If he be cast , you will be condemned . Stand by Mr Cranford , and heare A. S. tryed , and in him your selfe .

THE EPISTLE .

A. S. To the right reverend Divines , the Authors of the Apologetical Narration .

M. S. The Authors of the Apologeticall Narration desire more of your right , though they have lesse of your reverence . Had I written a booke with so much unreverence , I would either have blotted out my title Right Reverend , or else I should never have put in that Episcopall stile , Most Reverend , and Right Reverend , seeing the Bishops are going . For to stroke in the title , and to strike in the book , is but flattery , if not grosse dissimulation . Or as to say , Art thou in health my brother ? and in the meane while to strike under the fift rib .

A. S. The high esteeme I have ever had of your persons , &c. except onely in your particular opinions , wherein the dissent from al Protestant , yea all Christian Churches in the world .

M. S. Now let the Protestant Churches ( to whom you say you submit ) judge whether in these words , there be not a notorious untruth . For wherein doe the five Ministers and their Churches differ from many Churches in England , diverse in Holland , and generally all within the Patent of New-England , if you account these places Protestant ?

It may be you will object , Mr. Parkers Letter and some Manuscripts from New-England , and the Letter from Zeland . To Mr. Parker his Letter we neede say little , the Letter will answer for us , though Mr. Parker little thought when he wrote it , to finde an A. S. in England , or that his brother Bayly would have printed his Letter seemingly to anticipate the disputation of the Assembly , as if hee meant to beg the question , though but with shewes and shadowes .

1. Mr. Parker saith not one word for a Classicall Presbyterie , ( the maine difference in hand ) but for a Congregationall , that he would have in some things more managed by the Presbyteries of every Congregation , without putting every thing to the vote of the people of the Congregation ▪ because some confusion hath followed upon it . Doth in necessaries abuse take away the use ? There was confusion in the Church of Corinth . Or is there any mention of this in the Apologie , that all businesses of the Church must be put to the vote of the Congregation ?

2. That in that thing only there hath been an arguing on both sides . M. Parker & Mr. Noyse only are mentioned in the letter , to be on the one side & all the other Churches on the other , against Mr. Parker and Mr. Noyse . And 3ly . Mr. Parker doth not say he won the day , but as hee answered their Arguments ( as he saith ) so he confesseth they answered his Arguments , and the thing is left to consideration . Yea a godly man of New-England told me that the Churches of New-England did conceive that Mr. Parker had received full satisfaction from them in that point . How ever it were , all amounts but to a private letter subscribed by one man , yet Imprimatur saith I. C. as if much to the purpose . But looke but a little afterward to our answer to a Letter from Zeland , and you shall find the judgement of New-England in Letters newly come over .

To any private copies or Manuscripts from New-England , one Mr. Rutherford hath answered , as too much jumping with the Apologie and opposite to Classicall Presbytery . Another , if it had come forth , would have beene keener against A. S. then the Apologie is . So that if ●he Apologie doe differ from that , it 's onely because the Apologie more agrees with the reformed Churches of this Island . And for the third , it hath nothing at all for Classicall Presbyterie , but some things touching the ordering of Congregationall Presbyteries , and all these are but private intelligencers , and mutuall advisers , not determination , or nationall No more then , I suppose , Mr. Cranford or A. S. will account the strange Queries on the Apologie and Scotch Commissioners Reply , to bee the sense of New-England , though made by one of that Countrey .

As for the letter of Zeland , I cannot tell how to speak all the truth , & not offend some , whom by my will I would not in the least displease . Sure this will not offend to tell A. S. that in Holland , if not in Zeland , are some Churches that are fully with the five Ministers , unto which some of them doe relate . And to speake these things to the Letter it selfe , being matters of fact , I hope cannot justly offend . 1. That that Letter came admirably punctuall upon the very nick after the first reply to the Apologie was out . 2. That a Scottish Knight ( as it was informed ) nine or ten dayes before it was known abroad , that the letter was to come , said , What if ye receive a Letter from Zeland , disliking the Apologie ? or to that effect . 3. That there is a Scottish Church ( of which one Spang is a very busie agent ) at Trevere hard by Middleborough , whence the letter came . 4. That there are in it many high passages seeming to some so prejudiciall to our worthy Magistracy , that it justifies that of the Apology , saying , That the five Ministers , &c. give more to the Civil Magistrates , then the principles of some Presbyterians do . The said letter giving so too little to the Magistracy , that the State of England , I think , cannot approve it here among us . Verbum sapientisat est . More may be thought , upon evident grounds , but not spoken here . 5. Most happily by almost a miraculary providence , in this nick of time , came two letters from New-England to countermand Mr. Parkers Letter thence , and the other from Zeland .

The first from Mr. Winthorp Governor of New England , To his reverend and very good brother , Mr. Hugh Peters Minister of the Gospel , these deliver in London . Our late Assembly of about fourty Elders met , wherein the way of our Churches was approved , and the Presbytery disallowed .

Winthorp Governor . Decemb. 10. 1643.

The second from another of New-England , to another Minister in Old-England about the same time , wherein we have these passages . We have had , saith he , a Synod lately in our Colledge , wherein sundry things were agreed on gravely , as , That the votes of the people are needfull in all admissions and excommunications , at least in way of consent ; all yeelding to act with their consent . 2. That those that are fit matter for a Church , though they are not alwayes able to make large and particular relations of the work and doctrine of faith , yet must not live in the commission of any known sin , or the neglect of any known duty . 3. That consociation of Churches in way of more generall meetings yearly , and more private monethly or quarterly , as Consultative Synods , are very comfortable and necessary for the peace and good of the Churches . 4. It was generally desired that the exercitium of the Churches power might onely be in the Eldership in each particular Church , unlesse their sinnes be apparent in their worke . 5. That Parishes , Churches in old England , could not be right without a renewed Covenant at least , and the refusers excluded . And were not New-England so farre , the Churches of New-England would soon send a third , punctually to approve the Apologie , unless it bee for their neerer compliance with them who notwithstanding have written against them .

We have been the longer in answer to this clause , because wee finde A. S. to bee but the Text of other mens Commentary-discourses ; who say , That the five Ministers will oppose all the visible Christian Churches in the world . If they did , it were not such a wonder , as for one Wickliff in one age , one Husse in another , and Luther in a third to oppose all the world .

The truth is , all Churches generally , partly by tyranny , and partly by Security , are grown so corrupt , that to apologize for a through reformation , seemes to reprove all , and so all are ready to be offended , that are lesse reformed . We have heard of sad stories of late , but true , ( not teld in a corner ) of the lamentable over-spreading of Popery , Atheisme , drunkennesse in some kingdomes , and adulterie , formality , &c. in others . If we reforme but in part , by halves , imitating Hen. 8. towards the Pope , cutting off the head of Prelacie , and sitting down in their Chaire ( similia non sunt contraria ) as Mr Davenport meeting with a Classicall Presbytery in his way to New-England , said they were but thirteen Bishops for one ) the cry of the sin against our light and opportunity , will call back our reeling Reformation ( like will hasten to like ) an unblest posture will leave us unhealed of our sins , and our sins will make us become any thing . Had not the Abbeys been pulled downe , the Priories since had had opportunity to have risen . Therefore Moses grinds the Idol to powder , that it might be quite abolished . I speak all this by way of supposition , what shall upon full debate be found to be the Idol , the nest of Popery , the Chair of Prelacy , the half-reformation .

Thus of your charging the five Ministers with dissenting from all Protestant Churches . The expression that follows , is a most grosse one . That they differ from all Christian Churches . I say grosse , in two things : 1. To call them Churches , and Christian , that are not Protestant ( and ergo are Popish ) now since the Councell of Trent wherein they gave Christ a bill of divorce ( as the learned assert ) anathematizing most of his main truths . The Popish ( notwithstanding a few Saints in secret here and there ) are in a dependance on Antichrist . 2. To charge it as a crime on the five Ministers to differ from them , when as it is a sin and shame not to dissent from them . If you dissent not from them , you will never kindly dissent from the intituled Mo. R. A. BB. and Rt. Rev. BB. I observe that men in their Replies , secretly afore they are aware , ☜ run to the Popish markes of a Church , viz. Visibility , Succession , Vniversalitie .

A. S. You as my selfe are but men , yet ye know but in part , and consequently may erre .

M. S. Yet this one man thinks he hath more knowledge to his part , then the other five Ministers , or else sure he would not so boldly condemne them of erring , in a point which all the Assembly have not yet determined ; and so peremptorily acquit himself .

A. S. I thought this which is the question between you and all the Churches in the Christian world .

M. S. This untruth comes thick upon us , that the Apol. differs from all the Christian world . It is intimated in the title . It is expressed in the very beginning of the Epistle , and here againe , and once more in 3. pag. of the Epist. and once in Consid. 5. and how oft more in the book I doe not yet know , till I find as I goe . We have answered it once for all in the threshold of this Epistle .

A. S. I esteemed it no lesse a part of my dutie and Christian libertie , as a man to oppose my selfe to five men : then for five men to oppose five hundred thousand , &c.

M. S. Hear ye , O all ye men on earth , that A. S. saith it is his Christian liberty to oppose the five Ministers : but the whole scope of his booke is to rebuke them upon supposition that they doe oppose others . whiles they tell them wherein they agree with them . One instance follows at the he●l of his Christian liberty ; to which by and by . Mean while , Reader , observe how this mans words do smell popishly ( though I think the man to be a real Protestant ) as if they came from Rome , intimating as if visibilitie , universalitie , and so pluralitie of voyces of learned men , might be an unerring , or very certain argument . He speaks as if he had forgot or never heard of Wickliff , many yeares after him Husse , long after him Luther justly opposing the whole world , as we all religiously maintain at this day . And that one Paphnutius opposed a whole Councel ( mistaken in a point ) which is upon record of History , to his great honour to this day .

A. S. Five men to oppose so many learned men , so many holy Divines , hundreds , and thousands for one of you , no way inferiour to the learnedest and best among you , and not only to particular men and Divines , but to so many ; yea , and those the most pure , and most reformed Churches of the world , amongst whom there have been found so many thousands who have sealed Christs truth with the losse of their goods , imprisonment of their bodies , by exile of their persons , yea with their dearest blood , and lives , who if they wrote not miracles , yet God declared his almighty power in working miracles about them , &c.

M. S. Here we have in forme ( and I will not say how much more ) a Popish argument , I will not say a mopish argument ; I abhor flying on men instead of matter . To this I will speake , and then they that will be deceived , let them be deceived . First , you * * Doctrines and practises prove men good , not men , doctrines and practises good dub such a number of men and people Saints , most reformed , learned , no way inferiour to the learnedst , and best among the five Ministers , as if you knew perfectly all mens spirits , mens lives in all places in the world , and the five Ministers parts , &c. intus & incute . Then secondly , as before you came , what R. Reverend and most Reverend ( I desire to speake it no other way then with a Christian griefe and anger against such Sophismes ) so now you Cant to us as it were the Popish Prelaticall Letanie , and Te Deum , As if by the temptations and fastings , by the passions , by the deaths and burialls of suffering Christians ; The noble army of Martyrs praising the holy Church throughout all the world acknowledging , you would conjure us to yeeld any thing upon pluralitie of voyces , or topick arguments , that may & are turned every way , and used by all sorts good and bad for their owne waies .

1. Men living in a notorious sinne of grosse usury , unjust enclosures , monopolizing , &c. First , They will tell you of severall Ministers , &c. very holy men ; and then secondly , They will tell you that those Ministers doe approve of those things .

2. The Malignants now cry , that so many good Lords , so many Parliament men , most of two Kingdomes are for the King , Ergo , the King doth well ; beleeve it who so will .

The Papists proclaime , that they have pluralitie of voyces , Martyrs , &c. Ergo , they are in the right .

So the Prelacie tell us , that of Bishops were many Martyrs ( to which Sm●ctymnuus answers ) by them was composed the Liturgie , and they have a thousand for one of them , ( so they had formerly ) and most of the learned Doctors , &c. Scholars , Divines and Lawyers were for them , therefore they were in the right .

Then some of our respected brethren of the reputed godly Non-Conformists come in a title of a Booke thus , A most grave and modest Confutation A touch on W. R. his booke , called The grave Consutation , &c. of the errors of the sect commonly called ( as W. R. sayth ) Brownists or Seperatists ( so his skill writes it for Separatists ) agreed upon long since by the joynt consent of sundry godly and learned Ministers of this Kingdome , then standing out and suffering in the cause of Inconformitie , and now published in a time of neede * * What now all , or the greatest part of them , come to our publik meetings , and the Apol. disclaims Separation , and Brownisme ? unlesse you would drive them to corners again . &c. against that pernitions evill . Published by W. R. As if their sufferings were a seale of the just length of reformation , how farre we must go , and no further . When as the most of them stood only upon the negative part , What they would not have , but onely a few declared positively , of which some for a Congregationall presbytery or Church-way , be it , or be it not , a pernitious evill , as W. R. calls it . God forbid , that if wee have suffered for Christ , in the behalfe of any piece of truth , that therefore we should pride up our selves as having done so much ; or stint our selves from proceeding further in knowledge , or affright our selves from suffering more , if more truths bee to be contended for , as the Apostle speakes ; or least of all through the sides of Brownisme or Separation , to wound the truth & Saints of Jesus Christ , just in the nick of such reproachings cast upon them that disclaime in words and practise all pernicious Brownisme , &c. It cannot bee forgotten that the choicest doctrines held in England , have beene called pernitious heresie . And therefore it is an high peremptorinesse in a generall title to call all those things pernitious evils , some of which are truths . We have , and doe disclaim Separation and Brownisme , properly so called .

But if the Pope or the Devill * * Mar. 1. 24. confesse Christ , we will not therefore call that truth , a pernitious evill . I suppose all that W. R. book sets forth in heads , and Chapters , as to be confuted , are some of those things hee means are pernitious evills . As , 1. That pag. 8. Many Parish-Churches are not rightly gathered . 2. That p. 11. That they Communicate in a false and idolatrous worship , as stinted prayers , Homilies , Catechismes . 3. That p. 17. They want that Discipline and order which Christ in his Testament hath appointed for the governement of his Church . 4. That p. 50. That it is objected against them , that the ignorant and prophane multitude are admitted to all priviledges of the Churches .

Are these ( we give but a tast ) perni●ious evills ? Then you condemne Smectymnuus for writing , the Parliament and Assembly for removing and about to remove these exceptions ; And most presbyterian Ministers in London for forbearing to give Communions to such multitudes . Mr. Calamy said that an imposed , Liturgie was idolatry . And our worthy brethren of Scotland justly stood up against these enormities . No wonder therefore if W. R. booke abound with weakenesses and impertinencies ; in stead of Confutation of such thing as these . For I patronage not any false or unadvised speeches of Barrow , or &c. there used .

3. A. S. Saying , That the Apologists differ from the most reformed Churches in the world . Some of which hee knowes are in Holland , more in England , most in New-England , all publike Churches , if hee speakes not falsly , or ignorantly ; yet begging the Question , whether the Churches named , or the Classicall Presbyterian are most reformed ?

To close our answer to this , tell us no more of your multitudes , the Lord keepe us all from the broad way that leadeth to destruction , though many there be therein . One Phinees , one Elijah left alone in the eye of the world , two against thousands , viz. Caleb and Josuah in the truth are more to be honored , then swarmes of swarvers ( I judge none . ) The time is at hand , that ten men shall take hold of one Jew * * Zech. 8. 23. , and so on one true christian . Godly men may be hunted out of a Kingdom , not of the truth , meane while such a Kingdom may be without them , but neere the more without judgments . England was never quiet , but worse & worse , since it hunted away almost a little Nation of Saints to New-England , though W. R. joyning issue with A. S. will follow them , with a blotting pen in print , even to that Kingdome too . Yea and take in his way many Churches in old England , and some that are and lately were in Holland , and then have at New-England , none comes amisse that have gone an inch in reformation beyond W. R. his Non-Conformitie . Like him who would strike all that were next him , who e're they were that injured him . And all this worke he cuts out for himselfe in his booke he calls a Narration of some Church courses in New-England .

☞ O that all Readers that will not be wilfully blind , would by the way observe , how A. S. condemnes the Apologists , as guiltie of dissenting from the Churches in New-England . And W. R. condemnes them for agreeing with the Churches of New-England . So that A. S. and W. R. doe not agree betweene themselves . But you shall have an Answer to that booke of W. R. in a distinct treatise by it selfe , ere long God permitting . Meane while we goe forward with A. S.

A. S. I am perswaded in my conscience , that your opinion of Independency , &c. if it were admitted ( pardon my expression till I be better instructed ) could not but prove the roote of all sorts of Schisme and Heresie , and consequently the utter overthrow of Christs universall militant Church .

M. S. If you speake cordially , as supposing indeede that you may be better instructed , it had beene best for you to have stayd for the Assemblies determination , or to have conferred with some of them you write against , before you had written and printed that desperate speech , lest the inke seeme letters of blood to you at your dying pillow . I warrant you , if what one , or many say onely , would make an argument , a multitude would say , that a coactive classicall Presbyterie would be the root of couched Prelacy , and Ecclesiasticall tyrannie . But I will not be one of them to say so . Probatum est ; in New-England , that which you call Independency , hath not procured , but cured , or purged out heresies , schismes , formalitie , prophaneness , more then some other Kingdoms that so hate and hit at mis-called Independency .

A. S. You sue for a Toleration , and consequently for a Separation .

M. S. So then , where Papists are tolerated , there they are Separatists too . It 's but the Noun of multitude between , but that the Independents in England might tolerate , and the Presbyterians might be tolerated , would they then be Separatists ? Who desires separation ? but rather union in the truth . If any hold the truth , and stumble , though of weakness , at some smaller matters , ( as you count them ) it is your duty to suffer them , and to bear with the weak , and not offend the consciences of Brethen ; or Gods woe is by him pronounced against you .

A. S. I may adde to all these , your undervaluing of the Parliaments great favour towards you . For yee know , brethren , how they , notwithstanding your former separation from all other Churches , &c. invited you to be members of this Assembly , had they not given you the capacity , yee had been altogether incapable . And not only that , but they honoured one of you with the high favour of sending one of you with their Commissioners to Scotland .

M. S. O abominable accusation , O sycophantising insinuation ! Who art . A. S. Cujas . Can an English-man , unjesuited , or any Minister unprelatised , or any man honestised , say thus ? I am distressed how to put home to this , and yet prudently . I tell thee , A. S. Thy accusation is a gross falshood . For their respect to the Parliament , and their respect from the Parliament , let many of the choyce members of both Houses speak , they will soon prove thee a gross — . Thy probation a silly phantasie . Did ever any Vote of the Parliament , or of the Assembly , accuse the Apologie of undervaluing the Parliaments favours ? None but he that hath A. S. as part of his name , would say so . For all discreet men see plainly , that as the form and stile of the Apologie is most sweet ; so the matter now in hand so much as is there intimated , is the Question . Can that be an offence to the Parliament , for the five Ministers to propound that of the things they are to debate ( by Ordinance of Parliament ) which is to them the question , making it ready , and leaving it for debate in the Assembly ? Yea , whether the whole draught of the Apologie be to be condemned or commended by the Parliament , that is also a question yet unresolved , by Parliament , Assembly , and a considerable part of City and Kingdom . Therefore why doth one A. S. presumptuously make it a crime against the Parliament ? Since the thrice worthy Parliament had it in debate in the House , being put on March . 13. 1643. by the Letters from Middleborough in Zeland , and upon the speech of learned Mr. Selden , and others , they resolved with a generall acclamation , that the Apologie was to be left as it was found , unblamed . The God of heaven in much mercy bless the Parliament , as for all the good they have done , so for their uprightness therein , They joy of the Churches is now as high as their sorrows would have been deep , had it been condemned . For it would to them have been not only a dolefull ante , or anti , but-anticipating-presage . But blessed be our Parliament-guiding God ; that as they had no hand in the Apologie , so they would have no hand against it . Therefore away A. S. Operam & oleum perdidisti ( as the Starling said to the Emperour , having saluted him in vain with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) you have lost your labour . The Parliament despise sycophantising colloguing ; ( Are you as wise as that Bird to see that , it said ? ) And on the other side they do not repent of what honour they conferred on Mr. Nye , and through him on his brethren of the same For the Parliament in wisdom chose some Episcopall men to be of the Assembly , to plead their own cause if they could . Some of which since cast out themselves , and others were cast out . judgement . They could not but think ( what ever you dream ) but that the five Ministers were in as neer a capacity to be of the Assembly , &c. being native English-men , and against Episcopacie , as either those of other Nations , or those of our own , in judgement holding for Episcopacie ; and standing for the just and lawfull authority of Magistracy as either .

A. S. The Apol. Narration containing ( how ever you name it ) a singular desire of separation from them , that so cherish you , with some unworthy nick-names put upon them , who stile you by no worse names then Brethren .

M. S. What ever names A. S. puts upon this his Book , as Annot. Consid . Notes sure enough ( Nigro carbone notandus . Hic Niger est , hunc tu Romane caveto , ) it is not candid , but holds forth A. S. his singular desire of making division , if he could , either between the Parliament and the Brethren , or between them and our dearest brethren of Scotland , if M. S. do rightly divine what he means by them . God and man hates this thy design ( O A. S. ) Six things the Lord bates , yea , seven are abomination to him : A proud look , a lying tongue , an heart that deviseth wicked Prov. 6. 16. imaginations , a false witness , that speaketh lies , him that soweth discord among brethren , &c. ( for I have named enough for A. S. to make his choice . ) And I am informed , that the worthy Commissioners of Scotland ( nobly done ) do utterly dislike A. S. his Book . From whom we have far more evident and effectuall symptomes of their cordiall love , then ●he word Brethren . Which with A. S. in his Book is nothing but Complementall dissimulation ; For his Epistle begins , as it were , with kissing , viz. Right reverend and dear Brethren . And his book is biting . So that as he useth the word Brethren , it is much to the same sense , as a parasiticall Minister being to preach an odde fellows funerall , did use the words of that deceased mans Will , viz. In the name of God , Amen : ( this story is proper for A. S. if he hath any skill in the law , for I cannot yet be certain what he is : ) saith the Priest ( being put to it for matter for his Trentall Panegyrick ) See the devotion of this deceased brother ; he begins his Will , with In the name of God , Amen . A silly Goose ; for it 's as common for all good and bad to begin their Wills so ( as A. S. knows if a Lawyer ) as for A. S. to call Brethren , and to bawl forth reviling all along his book .

As for the Nick-names A. S. chargeth upon the five Ministers , with which they should nick-name , I know not whom , he names them not ; which makes me think , he hath no skill in Law . He knows that Dolus latet in universalibus , or to use his own words , p. 47. Sermones generales non movent , we cannot answer to generalls ; nor can he find them in the Apologie . What a Pharisee may phantasie , that will not have mens defects intimated as they stand in the crowd of all Christendome , I am sure the worthy Commissioners piously confess their Churches may be yet further reformed ; and what religious men will not sigh forth the same , touching their own native Countries ?

A. S. What else have yee done , but erected one Assembly in the Assembly , by private authority against publike ; taking private resolutions against publike ?

M. S. O gross ! yet he will follow Machiavels counsell that said , Calumniare audacter , aliquid adhaerebit , If men must not speake , write , or preach any thing that may relate to something in debate in the Assembly , then , ( as it was excellently spoken in Parliament , ) Ministers may write and say nothing at all . Divers print and preach for the Presbytery , yet of the Assembly . Are they all a private particular Assembly ?

A. S. Sundry reasons made me to suspect , that ye would say more then ye say .

M. S. And what then ? Did you think by this your Reply , to hush them ? No readier way to make them or their friends to say more then either they intended , or you would willingly hear . Yet confess one truth ; That there hath been two replies to them already , yet they have printed no reply ( that we know of ) for that you mean ( I suppose ) by saying more . Else , God forbid , but they should speak , and speak in the Assembly too ; though one said , Hee had much ado to forbear moving to have one of them to be cast out of the Assembly , for propounding his Reason to the Question , to which he was called by order of Parliament .

But for you , A. S. you would make a stone speak ( as they say . ) If you believe not the Poet , Si natura negat , facit indignatio versum ; yet believe the Scripture : Oppression would make a wise man mad . Eccles. 7. 7. M. R.

But let me tell you now of one that is of your judgement for the Presbyterie , but by far a more solid and discreet man then your self , that said , There was this good by the Apologie , that therein the five Ministers had wrapt up themselves , that they could not say more in substance oftener then was therein expressed . Nor could they recede from that compliance with you they had therein professed . So you see you Presbyterians may differ among your selves , no wonder therefore , if from the five Ministers .

A. S. I love you all from my heart .

M. S. Good Reader , compare this mans book with his heart . And good Writer , ( if I do not mis-call thee ) judge whether in your book you act the part of a loving Physitian , were your potion never so cordiall , in that you administer it scalding hot , though you flatter till it 's powred down the throat .

A. S. The will is but a blind faculty .

M. S. Now , where is your Philosophie ? Is there an unreasonable faculty in the reasonable soul , that hath no light but by participation ? This is news to considerate Philosophers , that do not take things upon trust , by tradition , of speculative untried principles .

A. S. My main aim hath been , Gods glory , and the edification of weak brethren , who may have been misled by your most learned Discourse .

M. S. Yet this man in his 1 Annot. pag. 4. saith , It comes very short , is weak and slender , and no way satisfactory . The man makes nothing of contradictions , upon contradictions ; for even here also is a contradiction or two more . Are the five Ministers discourse most learned , and yet errour too , as you said in the beginning of your Epistle ? And are they most learned , and yet less learned then you ?

But indeed ( saith one ) Hee makes a great noyse of learning in his book , ratling his Sophistry-terms , so that though hee hath failed in his Divinity , Physick , and Philosophie hitherto , yet hee will make us know that hee is a notable Logician ; or he will make our ears ring with unenglished Ergoes , with A genere ad speciem affirmativè , with A posse ad esse non valet consequentia ; Non possibile est esse , possibile est non esse , totum , totaliter , materialiter , Page of his book , 53 , 54. dispositivè ; with his modifications , assumptions , &c. and multitudes of such lumber to the weake brethren . O , said one , that some body would earnestly intreat him to speak seriously , whether he thinks in his conscience this to be his direct way to that end hee here professeth , namely , to edifie weak Brethren ? Alas , such things to them , if Englished , are but gibberish , and as charms .

A. S. Esteeming that during the rest of my pilgrimage , which cannot be long , having no other thing to doe , I shall doe well to doe this .

M. S. I 'l tell you what one said to this . Would God he had rather no patient , then he should have no patience , then the Church should be his patient ( seeing he hath no more skill in her griefe ; ) that he had no client , then that he should be a treacherous Advocate ; that he would rather doe nothing , then evill . For it is a sad thing , said he , that good men neer their end should write some sorry peece , to be a monument of their declining in their last dayes , and of their disgrace before they are buried . As a worthy man a little afore his death , wrote in defence of ceremonies , for which formerly he had suffered . A warning to A. S. and all good men , that their good works should be more at last , and so to leave that character to the hypocrites , as one observes , to live smoothly , towards his end to doe sorily , and then to die suddenly .