Catholick communion doubly defended by Dr. Owens, vindicator, and Richard Baxter and the state of that communion opened, and the questions discussed, whether there be any displeasure at sin, or repentance for it in Heaven : with a parallel of the case of using a faulty translation of Scripture, and a faulty lyturgy.

SECT. 6. An Expository Advertisement about naming faulty Persons. (Book 6)

AS all men ought to have a just regard of their own and their neighbours reputations; so the over-much tenderness of the guilty and the proud, doth make it a matter of much dif∣ficulty; for an impartial man to know whether, and when he should name, or make known the persons whom he doth oppose or blame: Though the resolution seem easie both to them that have no charity to caution them, and to them that will do no duty, that displeaseth others.

Being called to review my own practice, in this I shall give the World an account; First, of my Judgment in it, and then of my doings.

I. I take such a nomination to be a duty in these cases following.

1. In case of necessary defence of the Truth, against some dangerous Errour of some men otherwise pious and tolerable, the greatest Pillars of the Church have usually named them. I hope all those Iudaizers that Paul so sharply writeth against, were not in a state of damn••tion▪ Doubtless Peter and Barnabas were not, Gal. 2. nor I hope Demas, nor all the rest that he saith were not like-minded to Timothy, but sought their own and not the things of Jesus Christ▪ And I hope the like of Diotrephes, much more assuredly of Iohn that blamed him, though that beloved Disciple is thrice named as culpable (seeking to be greatest, and offering to call for Fire from Heaven, and forbidding one to do Miracles in Christs Name.) And Peter oft, and once tremen∣dously (Matth. 16.) rebuk't by Christ. The sins of Noah and his Sons, Lot and his Wife and Daugh∣ters, Sarah, Abraham, Isaac, Iacob and his Sons, Moses, Aaron, Miriam, many Judges, Eli, David, Solomon, Rehoboam, Asa, Hezekiah, Iosiah, and many more, are left on Record in Scripture, with their names, by him who is LOVE it self, and hareth uncharitableness.

And though we believe not all that Bernard, Walaf; Strabo, and such others, though good men, believed of Peter Bruis, Henricus, and other Albigenses, Waldenses and Bobemians, much less all that Tho. Waldensis saith against Wickliss▪ the wisest Reformers have seen cause to mention some of their mistakes.

Luthers first mistakes while he disowned not the Papacy, and his after sharpness, against Caro∣lostadius, and Zuinglius, are recorded by many that dislike them, as he recordeth his distaste of those aforesaid, and many more whom he dissented from. All that are contradicted by name are not taken by sober men to be graceless or intolerable. Swenkfeldius was a man of honour, and his Character was, that he had [an honest heart, but not a regulated head;] and yet the generality of Reformers cryed down his Errours and Sect. The Calvinists write for Communion with the Lutherans, and the Moderate Lutherans love the Calvinists, & yet they write against each other by name, as too many Volumes openly shew. George Major was a wise and good man though Schlusselburgius, and such others, number him and his followers as Hereticks, as Ca••••vi•••• doth the Calixtines. Nicholas Gallus, and Am••sdorsius were noted Divines and Century Writers▪ though they so used Major, and maintained that Good works are not necessary to Salvation; for which wiser men did write against them. Mat. Flac. Illyricus (the chief Century Writer) was a Learned Zealous Protestant, and yet many more than Melancthon and Beza have left as a blot upon his name, that he was so fierce against Ceremonies, and unpeaceable, and that he maintained that Original Sin is the substance of the Soul. Andrew Osiander was a very Learned Protestant▪ high in favour with his Prince, yet he and all his followers greatly opposed by the Orthodox Refor∣mers, for maintaining that we are justified by Gods Essential Righteousness made ours. And Fu••ccius sped the worse for following him (though it was for State-Councils that he died.) How high a Character doth Melancthon, and many other the greatest Divines give of Hubertus Langue∣tus, as an Honourable, Learned, Pious, Excellent Man; and yet it's now scarce denyed, but it

was he that) wrote Iunius B••••tus (though it was long falsly charged on Beza, and the Noble •••• Plessis.) Doubtless Cassander, Erasmus, Wicelius, and Gr••tius, were men of great worth▪ that yet for peace owned the Roman Church and Corruptions, so far as is not to be justified or overlookt. All the Germane Prophets or Fanaticks that Chr. Beckmans Exercitations name▪ and copiously con∣fute, were not ungodly or intolerable men. Whatever the Pa••••c••lsians, Weig••lians, and many of the rest were, I know not; but sure Th••ulerus was a godly man; and Grotius commendeth Iohn Ar••di and his followers as men of piety and peace: and notwithstanding his vain affected words, Iacob Behmen seemed a pious man; and I loved many of his chief Followers in England, of my acquaintance, because their Spirit and Writings were all for Love and Peace, (and their difficult Gibberish made me fearless of their multiplying, or ever doing any great hurt.)

And the Papists quite out-do us in naming their Opponents, and their Errours, and yet not renouncing Communion with them, but keeping them in the bosom of their Church; as whole loads of Books written by the Schoolmen, and several Sects and Orders against each other shew: And specially the Controversies between the Seculars and Regulars, sharply handled by Watson. in his Quodlibits, and divers others: And newly Peter Walsh, that calls himself Valesius, and S••rjeants, and his Blaklows Controversies tell us more. But none more than the Jesuists and Jansenists: did we differ about half as many and weighty points as are recited in the Iesuites Morals, and their Charge against the Iansenists, we should scarce think each other fit to be Members of one Communion.

And naming Opponents is oft necessary to make the Reader know what Books we write against for distinction sake.

2. And there is yet another great cause of naming faulty men both (otherwise) godly and heretical. The Duty of a Publick or National Repentance oft requireth the mention of publick sins and sinners; (specially if they be our own) God long forbeareth the publick National sins of Ancestors, to see if Posterity, (who are the same Na••ion, though not the same Persons) will prevent his Judgments by Repentance: In which case they must confess their own, and their Fore Fathers sins. This was the due practice of the Church of Old, as Psal. 78. & 107. and many other shew; and the prayers of Ezra, Daniel, and others: they named many, and bewailed more of their National and Fore Fathers sins▪ and if they do not, Christ will name them for them, as he did the blood shed from Abels till Zach••rias, and will revenge all together on the Impenitent Generation Matth. 23. It was not to call dead men to Repentance, that all the fore∣mentioned faults of good and bad men are recorded in the Scripture: But it is partly for the exercise of National Repentance, and partly for a warning to the living, that good mens names tempt them not to sin▪ Yea that shaming them is a mercy to us all to this day, is evident, in that where God recordeth any sin, without laying some reproach upon it, Satan maketh a snare of it, to persuade us it is no sin. What abundance have been emboldened to Lie, because the Midwives in Egypt, and Davids Lies are recorded without adjoyned reproof. Polygamy is pleaded for as lawful by that reason; and the Jews did so by Divorce; and some by drinking to excess, or overthrow of reason: All of us take it for a duty to bewail the Nations resistance of Reformation, and cruelty to the Martyrs in Q. Mary's days, and such like as part of our Na∣tional Humiliation.

3. When pernicious Deceivers endanger the Church, by their Sophistry and Reputation, especially by publick Writings which survive them. God hath named in Scripture Simon Magus and Elymas, and the Party called Nicolaitans, whom his Soul hated, and largely described many throughout the New Testament, especially Epist. to Gal. Col. 2 Pet. 2. Iude, Rev. 2. & 3. And all that were faithful to the true Faith did of old name with detestation the Ebionites, Cerin∣thians, Gnosticks; Valentinians, Basilidians, Manichees▪ Priscilianists, and Arians, Sabellians, Paulinists, &c. And since the Reformation, the soberest Reformers named with zealous renunciation the names of not only such as Caesar Vaninus, and Pomponatius, Valent. Gentilis, Servetus (whom they burnt) but also those Captains of Sedition, that were the Heads of dangerous Sects. Tho▪ Muncers case they commonly mention with detestation; and Ionn of Leydens, and the rest at M••nster as worse. (And yet Leo Juda tells us with what marvellous constancy Knipperd••lling endured his flesh to be pulled off by pieces with red hot Pincers, scarce groaning or expressing grief▪) The case

of David George, the Father of the Libertines (as Beza calls him) and Henry Nicols's▪ (the Father of the Familists) multitudes recite with detestation.

II. But there are many things that stand up against this duty, and turn men from it, or make it doubtful in particular Instances.

1. One is the great abuse of it by the Antients, and the mischiefs done by that abuse▪ It cal∣leth for greatest grief to read it, and to feel the fruit of it to this day, which while I have reci∣ted out of the Councils and Church-History, many cannot bear it. The case of the Easter Con∣tention in all the Christian World, even in Brittain tells it us: The shameful Catalogue of Here∣ticks in Philastrius, yea many in Epiphanius tell it us: So do the Controversies with the Audians, Novatians, Donatists, the Nestorians, Eutychians, Monothelites, the tria Capitula out of Theodorite, Theodore Mops. and Ibas: the Image Controversies, the Corrupti••ol••, and Phantasiasts, and many more such: And since the heat of the Lutherans, (such as Marbachius, Heshasius, Westphalus, Gallus, Ambsdorsius, and lately Calovius, and many still) against the Calvinists; The over-violent usage of the Remonstrants in Holland, the strife at the City of Frankford, between the Conformists, and Nonconformists; the Violences, and Reproaches of Episcopal, Presbyterian, Independants, Erastians, and Anabaptists against each other in England, with the evil means, and long continu∣ance, and woful effects. The Scots Covenants excluding from their publick Union there and here, all the Diocesan Divines and Party, even such as Usher, Morton, Hall, Davenant, &c. These great abuses of over-doers, and dividers, make many charitable men think, that it is best to mention no mens faults at all, save u••ter Enemies.

2. And another grand dissuasive, is the certain abuse that bad men will make of it: Malig∣nant Spit-fires do already write books full of palpable Lies against other men (of which I have had a notable part:) And in common speech and reproach▪ make many that they converse with, believe these lies? And if we call each other to Repentance, or confess our own sin, im∣pudent Malice will turn it to a common scorn, and say, they are all alike, and worse than they confess.

3. And another hinderance is, that we think controverted Cases are not matter of Censure: And these are Controversies.

4. But the greatest impediment of all, is the Natural selfishness, Pride and Impatience that is in all, so far as they are unmortified, and unhumbled, and interessing God and his Truth, and Cause, more deeply than is just, in the interest of our selves, our Parties, and our Opinions.

To these four Cases I briefly say, 1. The avoiding of the contrary extream, hindered not God and good men from mentioning Diotrephes, Demas, the Nicolaitans, and all aforesaid.

2. If we shall omit all duty that men will abuse, we shall do none, or next to none. Repen∣tance is most honourable▪ except Innocency: And they would reproach men less, if they more confest their sin themselves: And a true Confession is a true description of the Case, and sha∣meth them that make it worse then it is, or lay the fault of the Guilty on the Innocent.

3. What Heresy or sin almost is not controverted? Satan will make a Controversy of all, if that shall serve: Arrianism is a sad instance, and Socinianism, which is much worse, and Popery is more disputed for than they all.

4. God hateth the Proud, and will abase them, and pardoneth none but the Penitent, and he that sinfully saveth his Credit, shall most lose it: Repentance is a great, hard, necessary work, we can easily call other men to repent.

III. Having told you my judgment, I will as this worthy Brother adviseth, yet further review my own actions.

I am one of those that have formerly imitated Austin in some Confessions, and Retractations; but I cannot make every scornful expectants Opinion my measure, nor retract all that every ex∣tream'd Opposer, or Dissenter doth dislike. And I am one that long, and very dearly endeavou∣red to have prevented those Overturnings, which I bewail: and at that time I thought them a sin so great, as I will not now describe, and took in the prognostick of their Consequents, in which I have only been thus far mistaken, that Gods wonderful mercy hath hitherto made them much easier then I expected: I mentioned them most openly and plainly then, to convince the Guilty, and save the Tempted; and I have oft since made some mention of them, not to call

the dead to Repentance, but the Societies in their humiliations, and the Nation, and to preserve the living from the guilt of participation, and imitation. But I find that some much mistake me, and think that all the Persons that I have named, I mention as intolerable, or make them worse than they are, and equal the better with the worse, yea, make the Welsh Itinerants worse then ignorant, vicious, meer readers. All this is far from my words and thoughts.

When Clement Writer wrote two Books against the Scripture, the Ministry, and me, I answe∣red him modestly in my Book, called, The unreasonabless of Infidelity: The Ranters I detested: The Quakers, when they bitterly reviled me, I gave free leave to dispute with me in my Con∣gregation as long as they would: The Seekers, that said, Scripture, Church Ministry, and Sacra∣ments were all lost, till new Miracles restored them, I dealt with peaceably: But I confess I took all these for such as were as unfit for my Communion, as they thought me for theirs, and mischievous to the Souls of Men. But I never thought of as equal with these the Persons that I then wrote against, as Antinomians, nor those that I now name on such accounts. I know that the Libertines Opinions called Antinomianism, by too near consequence subvert the Gospel. But I believe that the good men did not see such Consequences, but believed the fundamentals, wh••ch they so subverted, and erred through ignorance, and unskilfulness, and confusion in managing Disputes, and zeal for Free-Grace, drew them in the dark to injure, and dishonour it: These erroneous Men, for ought I know, might love God through Christ more then I; and if so, they were so much better men then I. Amesius saith, that Theology is so connext, that every Errour by consequence overthroweth the foundation: If that be so, who is not guilty of it? I write here against no man as Episcopal, Presbyterian, Independant, Erastian, or Anabaptist; but only against hating one another on such accounts, and doing those things by alienation, excommuni∣cation, opposition, or other aversation unnecessarily, which signify detestation, or want of Love, or tend thereto.

As to the men named by me, take not the knowledge of their Opinions from me, but from their publick Books: Mr. Erbury, Prince, Lilburn, and such others have spoken too loud by the Press: I think much better of Mr. Saltmarsh, W. Sedgwick, Den, Hobson, &c. and yet better of Mr. Powell, Cradok, Lloyd, whom I named, whom you may know in print: [The last, by a Dialogue between Martha and Lázarus, about his Soul, and Letters to Mr. Erbury.]

That which I say of such, I fully believe; that is, 1. That the Dr. greatly mistakes in his inti∣mations, as if Lyturgies had been the only cause, or at least greater than they were, of a defective Ministry, when so many of its greatest Adversaries have been so faulty, and defective.

2. Because those Errours may be dangerous to the hearers, which God forgiveth to the igno∣rant speaker, I assert, that sound Doctrine read out of Notes or Books, is less hurtful to the Hearers, then dangerous practical Erro••r delivered with fluent extemporate fervency, and that when Calvin, Hildersham, and such great, and holy men, prayed usually in the Pulpit by a Form, they failed not of the Spirits help, so much as they that extempore pray erroneously. And that Mr. Phil. Nye spake not mistakingly, when (to me) he wish't that the publick Congregations in Wales had good Sermon books read to them, (though men should call them Homelies in contempt; not to put down Preaching, but where it's wanting: And that a very excellent Ministry beyond Sea, use publick Lyturgies, and Pulpit Forms: And excellent Holy Men in England long used the English Lyturgy, from whom I never would have separated; even such A. Bishops, and Bishops, as Granmer, Parker, Grindal, Abbot, U••her, &c. Ridley, Hooper, Farrar, Iewel, &c. such holy Teachers as Bolton, Whately, Preston, Sibs, Crooke, Bifield, and abundance like them; Men of such rare Learning and Piety, as Davenant, Gataker, Stoughton, Bishop Miles Smith, Dr. Field, &c. And I do not believe that the Westminster Assembly were all, save eight Ministers, void of the Spirit, or un∣fit for Communion, while they used the Lyturgy: Nor yet that of the 9000 that were in the pub∣lick Churches in 1659. or 1660. the 7000 that Conformed▪ Aug. 24. 1662. were suddenly made insufficient, if they were sufficient before, (though I meddle not with the question, whe∣ther they did well▪) And yet against the contrary extream, I say, if many thousands be not in Heaven▪ whom Bishops have Excommunicated, and thought intolerable, yea, whom great Councils have called Hereticks, wo to those Bishops that are worse than they.

I conclude with thanks to my Reverend Monitor, and tell him, that I would sain (whose Censure soever I undergo,) avoid both their sin, who undervalue mens Piety for tolerable Er∣rours, & condemn those that are better than themselves, (& themselves by consequence much more;) and theirs who in honour of good mens names, extenuate their dangerous errours▪ and practices, and hinder publick Repentance, forgiveness, and deliverance, by hiding, or smoothing over publick sins. But being my self lyable to forgetfulness, when I remember what answer a false Argument calls for, and what notice young people need for their preservation, I am sometime less sensible of the impatience of the partial, and mistaken, and how much harder it is to bear blame, then to deserve it, and how ill the effects of their impatience may be. Therefore while I stand to the Rule that he mentioneth, if I have by ignorance, hast, or any other Cause, done that by naming, or confuting any, which hath truly a greater tendency to do hurt, than to do good, I repent of all that's so said and done, and ask forgiveness of God and Man.

And if any be unhumbled for the publick sins of the Land, or any Party of their Minds, which have dishonoured God and our Religion, and hardened Adversaries, and brought us all into distress, and threaten yet worse to all the Land, and our Posterity, the Lord humble them before it be too late.

And if any that are far worse themselves, take advantage from any mens Errours, Mis∣doings, or Confessions, to feed their own, and others malice, to reproach Piety, to oppress; or calumniate the Innocent, and lay the faults of a few that got military advantages, upon them that were furthest from the guilt, yea, on the Nation, and the Protestant Cause, the day is at hand, that God will vindicate the just, and stop the mouths of false Accusers, with as great severity at least, as we can well desire. And delay is no violation of his promise: Though he stay long, he will avenge them speedily, Luke 18. And he knoweth that their day is coming: And then we shall say, it was the fittest time.