not intâ—ressed in their discipline or is no stated member is not only lawful but for the ends sake is a duty when our never communicating with them is scandalous and offensive to our Rulers and tendeth to make people think that we hold that to be unlawful which we do not and when our actual Communion is apt and needful to shew our judgement and to cherish love and Christian Concord On which account as I would statedly communicate with the Greek Church if I were among them and had no better and would sometimes communicate with them in their Prayers and Sacraments if I did but pass through the Countrey as a stranger or if I could have better even so would I do with a Parish Church if as faulty as you can justly charge it with the foresaid limitations or with a Church of Anabaptists or Independents if they did not use their meetings to destroy either Piety or Love This is my judgement This is the summ of all that I plead for as to Communion If the Excepter deny not this he talketh not at all to me If any that have passionately reviled my Book and me do say We thought you had gone further and pleaded for more I answer them that we should not speak untruths and revile things before we understand them and then come off with I thought you had said more It is this with other Love-killing distempers that I strive to Cure And again I tell you that it is 1. Ignorance 2. Pride or overvaluing our own understandings 3. And Uncharitableness generated of these two which is the Cause of our CRUELTIES and our unlawful SEPARATIONS and which breed and feed our threatning Divisions among the parties on both extreams And it s the death of these three that must be our Cure CAP. 3. Some Objections or Questions about Separation answered AS to that party who think Anabaptists and Independents unfit for their communion I am not now dealing with them and therefore am not to answer their Objections Only on the by I shall here mind them 1. That it is not such as the old German Anabaptists who denyed Magistracy to Christians c. that I speak of But such as only deny Infant Baptism And that many of them are truly Godly sober men and therefore capable of communion And that the ancient Churches left it to men liberty at what time they would have their Children baptized 2. That many Independents are downright against Separation Mr. Iacob hath notably written against it Therefore those that are but meer Independents refuse not communion with the Parish Churches And why should you refuse communion with them 3. That many that separate secundum quid or pro tempore from some part of Worship only and for a season yet separate not simply from the Churches as no Churches nor would do all as they do in otheâ— circumstances For instance when they come not to the publick Assemblies yet they will not refuse you if you will come to theirs Go to their meetings and see if they so far separate as to forbid you Nor perhaps to their Sacraments if you will submit to their way as you expect they should do by yours Now seeing we are all agreed that the Magistrate doth not make Ministers Churches or Sacraments but only encourage protect and rule them I desire you but to be so impartial as to consider that 1. You count not your selves Separatists because you never go to one of their Meetings in their houses or other places Why then should you call them Separatists only for not coming to yours 2. But if they are guilty of Separation for holding either that your Churches and Ministry are Null or that Communion with you is unlawful by Gods Law enquire how far you also are Separatists if you say the same without proof by any others Though their lawfulness by the Law of the Land I justifie not no nor the regularity of their Church Assemblies 4. And I would here note how partial most men are They that think an Independent or Anabaptist yea or a Presbyterian intolerable at home in their several Churches yet if they would but come to their communion they would receive them as tolerable members And they that think it unlawful to hold communion with the Prelatists and give the reason partly from their unfitness yet would receive them in many Churches if they did but change their Opinions and desire communion with them in their way But it is those that judge Parish communion where there are godly Ministers unlawful that I am here to speak to And their principal doubts are such as many good and sober persons need an answer to QUEST I. Quest. 1. DOth not the second Commandment and Gods oft expressed jealousie in the matters of his Worship make it a sin to communicate in the â—â—turgiâ— Answ 1. The meaning of the second Commandment mistaken by many is directly to forbid Corporal or Interpretative Idolatry and worshipping God by Images as if he were like â— Creature And scandalouslâ— symbolizing with the Idolaters or Worshippers of false Gods by doing that which in outward appearance is the Worshipping of a false God though the mind be pretended to be kept free Now the Worshipping of the true God in the words of the Liturgie hath none of this nor will any but a sinful Câ—nsurer think that it is the worshipping of a false God Nor is every use of the same places words or other things indifferent a symbolizing with Idolatry But the saying those words or the using those Acts or Ceremonies by which their false Religion in specie is notified as by a tessera or badge to the world Or using the Symbols of their Religion as differing from the true Even as the use of Baptism and the Lords Supper the Creed and the constant use of our church-Church-Worship are the Symbols of the Christian Religion So their Sacraments Incense Sacrificings and Worshipping Conventions were the Symbols of Worshipping false Gods which therefore Christians may not use But they that say that all false Worship of the true God is Idolatry add to Gods word and teach doctrines which are but the forgeries of their own brain Though more than Idolatry be forbidden by Consequence in the second Commandment that proveth it not to be Idolatry because it s there so forbidden 2. I have after distinguished of false Worship and told you that if by false you mean forbidden or not commanded or sinful we all worship God falsly in the Manner every day and in some part of the matter very oft Our disorders confusion tautologies unfit expressions are all forbidden and so false worship And if God prohibit any disorder which is in the Liturgie he prohibits the same in extemporate prayers in which some good Christians are as failing as the Liturgie And as the words of the Liturgie are not commanded in the Scripture so neither are the words of our extemporate or studied Sermons or Prayers 3.
partyes must build up the Church in Love and Peace And therefore the interest of the Protestant Religion must be much kept up by the means of the Parish Ministers and by the doctrine and worship there performed and not by the Non conformists alone And they that think and endeavour that which is contrary to this of which side soever shall have the hearty thanks and concurrence of the Papists Him therefore that is weak in the faith receive ye but not to doubtful disputations Let not him that eateth despise him that cateth not And let not him which eateth not judge him that eateth For God hath received him Who art thou that judgest another mans servant The Kingdom of God is not meat and drink but Righteousness and Peace and Joy in the Holy-Ghost For he that in these things serveth Christ is acceptable to God and approved of men Let us therefore follow after the things which make for peace and the things wherewith one may edifie another And blessed are the Peace-makers for they shall be called the children of God THE GENERAL PART OR INTRODUCTION TO THE DEFENCE OF MY CURE OF Church-Divisions Being a Narrative of those late Actions which have occasioned the Offence of men on both Extreams with the true Reasons of them And of these Writings which some account Unseasonable with the true stating of the Case of that Separation which my opposed Treatise medleth with And an Answer to several great Objections Printed in the Year 1671. I. THE GENERAL PART OR INTRODUCTION CAP. 1. The Narrative of those late Actions which have occasioned mens displeasure against me on both sides with the Reasons of them and of my Writing which I am now defending THE number of Books written against me is so great that if I should not be very suspicious of my self lest I had wronged the truth and the Church of God and given men just occasion of all this obloquy I should be very defective in humility and in that care which I am obliged to for the avoiding of such injuries And I find upon examination that if I could have let all sides alone and judged it consistent with my duty to be silent while the envious man sowed his tares and not to have contradicted any that I took to be injuring the Truth and Church nor to have sounded the trumpet against any error which arose before us I could as easily have escaped their wrath as others And I find that whereas our differences both in Doctrine and Worship and Discipline have engaged men of several minds in such writings against me Some Infidels diverse Quakers Papists Antinomians some Arminians some Anti-arminians Anabaptists Separatists Levellers Diocesans c. What one accuseth me of another doth not only acquit me of but ordinarily as sharply accuse me for the contrary and for going no further from the rest So that nothing but silence could put by their fiercest accusations And silence it self will not please the Imperious sect who think me criminal because I serve them not according to their own desire and way And silence was not that which I promised God at my ordination nor is it a doing of that work to which I was then consecrated and devoted But because some men speak in a more Sanguinary dialect than others and because the late charges of Disloyalty ought not to be disregarded by a loyal subject and because for the sakes of their own souls it hath often made me pitty Mr. Durel Dr. Boreman and many others like them who have published ugly falsehoods of me I once thought to have here exercised so much Charity to them as by a full Narrative of all those actions of my life which concern such matters as they accuse me of to have rectified all their mistakes at once and made them understand what it is which they wrote of before they understood it And the rather because this excepter followeth them in telling me how guilty I was of the wars and all the effects of them and also that I wrote a flattering book to Richard Cromwell And in this narrative I purposed to confess so much as had any truth in their accusations and to stop them in their falsifications and calumnies as to the rest But upon second thoâ—â—â—ts I cast it by perceiving by too long experience that they who are engaged against the Truth are unable to bear it and take all for an unsufferable wrong to them which detecteth the falsehood of their reports And when men do as Mr. Hinkley importune me to publish the reasons of my Non-conformity when they know that the Law forbiddeth it and there is no expectation of procuring a Licence or when the old stratagem is so visibly used of drawing us by their challenges into their Ambuscad'es or when I am eagerly provoked to gape against an oven while it is red or flaming hot If I crave their patience and exercise my own till it be grown more cool before I accept of such a challenge and suffer them to use their Art till repentance shall unteach it them and to make my name a stepping stone to those ends which they now aspire after methinks they should be content to talk on without a contradiction and to be free from the light of that Truth which they are not able to endure Or at least should pardon me if I imitate my Lord that was silent even when false accusers sought his defamation and his blood But God â—nabling me I promise them an answer as soon as they will procure me License and Indemnity In the mean time I shall now only 1. Tell you why I offended one side by saying so much against their impositions 2. And why I have since offended the other yea both sides by my late Book called The Cure of Church-Divisions Before the King was restored being then at London I was called to preach two publick sermons tâ—â— one before the Parliament the day before they voted the Kings return The other before the Lord Major and Aldermen on a day of thanksgiving for the hopes of his return In the latter I plainly shewed my sense of the case of the falling party and the Armies actions and gave as plain a warning to the then rising party with some prognosticks thereupon In the former the first that ever I preached to a Parliament and he last I spake some words of the facility of Concord with the sober godly moderate sort of the Episcopal Divines and how quickly Arch-Bishop Usher and I came to an Agreement of the termes on which they might Unite When this Sermon was Printed this passage caused many moderate Episcopal Divines to urge me to tell them the terms of that Agreement And they all professed their great desires and hopes of Concord upon such termes viz. Dr. Gulston Dr. Allen Dr. Bernard Dr. Fuller Dr. Gauden and several others Dr. Gauden desired a meeting to that end of the several parties but none came at the day appointed but he
and those that are of that fashion are the only people and to reproach all of other fashions as ungodly and to think that he is therefore a better Christian than the other because his fashion of outward Worship seemeth the better to him Not that any thing in Gods Worship should be denyed its due regard But its pity that by an unproportionable estimation of mens several outward fashions words and gestures poor souls should be tempted to deceive themselves and to forget that he is the best Christian that hath most Faith Humility Love and Heavenliness which is the true Holiness and Beauty of the soul. 9. When men think a Lawful Communion yea a duty to be unlawful it will both keep them in the sin of omitting it and cause them to add their sinful Censures of all those that use that Communion which they avoid They do not only think that they are holier because they hear not and pray not and communicate not in the Parish Churches but they look down with a supercilious pity upon those that do And how many parties have I thus been pitied by As I go along the Streets the Quakers say Poor man thou art in darkness The Papists pity me for not being one of them The Anabaptists pity me for not being one of them The Separatists pity or disdain me because I forbear not the Worship that they forbear And this Excepter lamenteth my condition as passionately as any It is not for Not Worshipping with them that they censure me for I am ready to do it but for Worshipping with others in Words which they like not And whereas holiness was wont to be expressed most by Worship actions now it must be characterized more by Negatives even in external adjuncts And if he be the best man that avoideth most the Communion of others which he taketh to be bad I have and have had neighbours better than you all that never communicate with any Church nor ever publickly hear or pray or Worship God at all because they think all your wayes of Worship to be bad I remember Rivet marketh out Grotius by this that while he forsook the Protestant Churches and called us to unite with the Church of Rome that is with the Pope ruling not arbitrarily but by the Laws of a General Council not excluding that of Trent he did actually communicate with none at all 10. When mens judgements are thus mistaken about Church Communion their Worship of God will be corrupted They will in their hearts earnestly desiee that all others may be of their mind and they will complain to God of that as a sin which is mens duty Especially among those of their own mind And this offering up of their mistakes to God in earnestness as an acceptable service is a sad polluting of holy things So he that is famed to have written this Antidote is said to have made my Book which was written for Christian Love to be the matter of his publick Humiliation And another of my friends in dayes of prayer maketh it his lamentation Lord here are those that are one day here and another day at Common-prayer As if the exercise of Knowledge and Love in impartial Communion with all Christs Churches not forcing us to sin were a sin to be lamented But I need not go further for instance than this Antidote where the Reverend Author taketh it for a service of God to write against those necessary Precepts of Love and Unity which he mistakingly opposeth And so did Mr. Iohnson and Mr. Canne who most confidently presented their Writings for separation to God as a service which he had commanded them and would own 11. This narrow judgement tempteth men on one side to Anathematize all that say There are any other true Churches in England save of one form and fashion and it tempteth others to deny the Parish Churches to be at all true Churches and so to narrow the possessions of Christ. And hereupon it tempteth them to endeavour to disgrace and dissolve each other It draweth many to think that it is the Interest of Religion now in England to have the Parish Churches to be brought low in reputation and deserted and Gods publick Worship which they would have all Religious people use to be only that of tolerated or more private Churches By which they little know what they wiâ—â— against the interest of the Christian and Pro 〈…〉 nt Religion in this Land Nor what hurt they would do if in this they had their wills 12. These dividing Principles and Spirits which I oppose will on one side give shelter to all the prophane malignant minds that itch to be afflicting others that fear God more than they And on the other side it will give shelter to all kind of Heresies and Sects of which experience is too full a proof 13. Yea before our eyes the most pernicious Heresies even those of Quakers are still not only continued but increase And we see men that to day condemn Communion with the Parish Churches and then with the Presbyterians do shortly fly from Communion with the Independents too And mens passions in sufferings pervert their judgements And frequently men are overcome by tryal when they think they are most constant and have overcome It s commonly known how many of late are turned Quakers And what considerable persons lately in prison fell to that unhappy Heresie Yet they that by a Prison lost their Religion no doubt thought themselves more honourable by their sufferings than those that go to Common-prayer And shall we stand by and see this work go on and neither lament their sin that drive men to this nor warn them of the Passions and Principles that lead to it 14. Separation will ruine the separated Churches themselves at last By separation I mean the same thing that the old Non-conformists wrote against by that name It will admit of no consistency Parties will arise in the separated Churches and separate again from them till they are dissolved I beseech my deer brethren that are otherwise minded to open their eyes so far as to regard experience Brethren what now Comparatively are all the separated Churches or parties upon Earth Would you have all Christs Churches and all the interest of the Christian Religion to be as short lived and to stand upon no more certain terms than they do How few separated Churches do now exist that were in being an hundred years ago Can you name any And would you have had all the Churches of Christ on Earth to be dissolved when they were dissolved Or do you think that all were dissolved with them This would make us all seekers indeed 15. Separating and narrow principles befriend not Godliness as they pretend to do but lamentably undermine it If it were but by driving off and disaffecting the lower sort of Christians whose Communion you reject The Case of three or four Churches in New-England grieve my heart But the Case of the Summer Islands as
mens mouths doth never make you scruple their Communion I intreat you do but study an answer to one that would separate from you all upon such grounds as these First for the sin consider of these texts Exod. 23. 1 2. Thou shalt not raise a false report put not thy hand with the wicked to be an unrighteous witness Thou shalt not follow a multitude to do evil neither shalt thou speak in a cause to decline after many to wrest it Psalm 15. 3. He that backhiteth not with his tongue nor doth evil to his neighbour nor taketh up a reproach against his neighbour Rom. 1. 30. Backbiters â—aters of God 2 Cor. 12. 20. Lest there be debate strifes backbibitings whisperings c. Prov. 25. 23. An angry counterance driveth away a backbiting tongue Tit. 3. 1 2. Put them in mind to be ready to every good work to speak evil of no man 1 Pet. 2. 1. Laying aside evil speakings 1 Tim. 6. 4. Whereof cometh evil surmisings Eph. 4. 31. Let evil speakings be put away from you Jud. 10. These speak evil of those things which they know not Jam. 4. 11. Speak not evil one of another He that speaketh evil of another and judgeth another speakevil of the Law and judgeth the Law Have you more and plainer texts of Scripture agninst the Common Prayer than all these are Now suppose one should say that a people of such sin as this should not be Communicated with especially where there is no discipline exercised that ever so much as calleth one man of them to repentance for it what answer will you give to this which will not confute your own objections against Communion with many Parish Churches in this Land 5. Lastly hence note how still overdoing is undoing By the Principles of Love and Peace conteined in the book which some reproach had they not disowned them they might have had their part in this just Vindication against them that accuse the Non-conformists Principles of Enmity to Love and Peace But they would have no part in it and have cast away their own vindication and so have confirmed their accusers and tempted them to believe that some Non-conformists are indeed such as they described But I must again intreat them to distinguish Many sects go under the name of Nonconformists from whom we differ incomparably more than we do from the Conformists as the Quakers Seekers Bâ—hmenists and some others We are none of those men that because we all suffer together under the Prelacy do therefore more close with these than with the Conformists with whom in doctrine and the substance of worship we agree But because it is their own resolved choice to disown the Principles and Vindication of that book I shall only say I. To our Accusers It is not these Dividers which we Vindicate that will not stand to our Vindication II. To posterity whose historical Information of the truth of matters in this age I much desire If you would know what sort of men they are that these times call sectaries and Dividers or separatists I will give you but their own Character of themselves that you may be sure I wrong them not Peruse the book called The Cure of Church-Divisions for they are persons so contrary to that book as that they take it to be an evil and mischievous thing and greatly to be lamented and detested in so much that some of them say It had been well if the Author had dyed ten years ago and others that this book hath done more harm than ever he did good in all his life So intolerable is it to them to have their Love-killing and dividing principles so much as thus contradicted while they cry out against the Imposing spirit of others The measure of their distaste against these Principles of Love and Unity I leave you to gather out of the exceptions which I am now to answer CAP. 2. The true state as the Controversie between me and those whom I call Church-Dividers BEcause the Excepter carrieth it all along as if he understood not what I say or would not have his Reader understand it I must state the Case as it standeth between us for the sake of them that love not to be deceived nor to be angry at they know not what Know therefore that the design of the Writer of that Book was to restore Love and Unity among Christians which he saw decaying and almost dying through the temptation of our sufferings from some and our differences with others and through the sidings of parties and through the passions which conquer some mens judgements and the hy 〈…〉 e of others who place their Religion in their sidings and in the forms or fashions of the words of their prayers or the circumstances of outward Worship And to acquaint Christians with the wiles of Satan who would kill their Grace by killing their Love whilst they think they do but preserve their Purity And to open to them the secret windings of the Serpent and the workings of Pride and Wrath and Selfishness against the works of Love and Peace And to shew them the great deceitfulness of mans heart which often fighteth against God as for God by fighting against Love and Unity and which oft loseth all by seeming to overcome and forsaketh Religion by seeming valiant for it And I especially intreat the Reader to note that I said much more about Principles than Practices Because I know that as to Communion with this or that Church mâ—ns practices may vary upon accidental and prudential accounts of which I pretend not to be a Judge And therefore I first speak against Love killing Principles and then against such Practices only as either proceed from such Principles or increase them If I see a man stay from Church as I know not his reasons so I judge him not unless as he doth it upon sinful causes and especially if he would propagate those Causes to others and justifie them to be of God when they are against him And whereas Hatred and Enmity worketh by driving men from each others Societies as wicked or intolerable and Love worketh by inclining men to Union and Communion and again mens distance increaseth the Enmity which caused it and their nearness and familiarity increaseth Love and reconcileth them I did therefore think it a matter of great necessity to our welfare to counsel men to all lawful nearness and Communion and to disswade them from all unnecessary alienation and separation from each other Let the Reader also understand that in this my purpose was not to condemn mens separation from the Parish Churches only nor more than any other sinful separation But from any true Church of Christians whatsoever when uncharitable Principles drive them away Whether it be from Presbyterians Independents Anabaptists Arminians Lutherans c. Only because that those I deal most with make most exceptions against Communion with the Parish Churches I bestowed most words in answering such exceptions Therefore
a word which never was 15. It will have a confounding influence into all the affairs and business of our lives 16. Lastly It will affright poor people from Scripture and Religion and make us our Doctrine and Worship ridiculous in the â—ight of all the world The Doctrine which we hear maintained which hath no better fruits than these must be avoided as well as the contrary extream which would indeed charge the Law of God with imperfection and cause man to usurp the part of Christ. And we must first know How far God made the Scripture for our Rule and then we must maintain its sufficiency and perfection II. Also on that extream we must do nothing to countenance those Practices which tend to alienate Christians hearts from one another and to keep up Church-Wars or to feed bitter censures scorns and reproaches And we that must not scandalize the Religious sort must avoid all that thus tempteth them which is the real scandal But of this I have said enough in the Book which I am now defending Part II. An ANSWER to the Untrue and unjust Exceptions OF THE ANTIDOTE Against my TREATISE for LOVE and UNITY DEar Brother for so I will call you whether you will or not the chief trouble that I am put to in answering your Exceptions next to that of my grief for the Churches and your self by reason of such Diagnosticks of your Malady is the naming of your manifold Untruths in matter of fact It is it seems no fault in your eyes to commit them but I fear you will account it unpardonable bitterness in me to tell you that you have committed them If I call them Mistakes the Reader will not know by that name whether it be mistakes in point of Fact or of Reason And Lies I will not call them because it is a provoking word Therefore Untruths must be the middle title EXCEPT I. Page 1. Tâ—e whole dâ—sâ—â—n of this Book being â—â— make such as at this day are carefull to kâ—â—â— themselves Pure from alâ— defilements in False worship Odiâ—us it may well be affirmed iâ— was neither seasonable nâ—r hâ—nest Answ. THat 's the fundamental Untruth which animateth all the râ—â—â— when 〈◊〉 had got a false apprehension of the design of the Book you seem to expound the particular passages by that Key That which you call The whole design is not any part of the design but is expresly and vehemently oft disclaimed and protested against in the Book And whoever readeth it without a Partial mind will presently sâ—â— that the whole design of the Book is to deliver weak Christians from such mistakes and sins as destroy their Love to other Christians and cause the divisions among the Churches 2. False worship is a word of various sensâ—â— Either it signifieth 1. Idolatry in worshipping a false God 2. Or the Idolatrous worshipping of Images as representations of the true God 3. Or worshipping God by Doctrines and Prayers that consist oâ— falshoods 4. Or devising Worship-Ordinances and falsly saying they are the Ordinances of God 5. Or making God a Worship which he forbiddeth in the subâ—â—anâ—e and will not accept 6. Or worshipping God in an inward sinful manner through false principles and ends as hypocrites do 7. Or in a sinful outward manner through disorder defectiveness and unhandsome or unfit expreâ—â—ions Oâ— these I suppose you will not charge the Churches you separate from as guilty of the first second fourth or sixth which is out of the reach of humane judgment For I suppose you to be sober As for the third through Gods great mercie the Doctrine of England is so â—ound that the Independants and Presbyterians have still offered to subscribe to it in the 39 Articles according to which if there were any doubtfulness in the phrases of their Prayers they are to be interpreted For the fifth if you accuse them of it you must prove it which is not yet done supposing that you take not Government for Worshipâ— nor can you do it So that it must lie only on the seventh And for that if you will take the word false-worship in that sense do not you also worship God falsly when you worship him sinfully And are not your disorders and unmeet expressions sins as well as theirs Alas how oft have I joyned in Prayer with honest men that have spoken confusedly unhandsomly and many waies more unaptly and disorderly than the Common Prayer is How oft have I heard good old Mr. Simeon Ash say that he hath heard many Ministers pray so unfitly that he could heartily have wished that they had rather used the Common Prayer When did any one of us pray without sin How ordinarily do Anabaptists Antinomians Arminians Separatists c. put their Opinions into their Prayers and so make them false Prayers and so false Worship Nay could you lay by partiality and knâ—w your self a very hard thing you would presently see that you who wrote these Exceptions are liker to Worship God falsly than they that do it by the Liturgie that is in the third sense Because the Doctrine of the Prayers in the Liturgie is sound but if you account this Script of yours to be Worship and why not writing as well as preaching or if you put the same things into your Worship which you put into your writings as is very usual with others then it is false Worship indeed as consisting of too many falshoods If you pray to God to encline men against all that Communion which you write against or lament such Communion as a sin this is falser worship than any is in the Liturgick Prayers And if you will call all those modes of worship false which God in Scripture hath not commanded what a false worshipper are you that use a translation of Scripture a Version and tunes of Psalms a dividing the Scripture into Chapters and Verses yea the Method and words of every Sermon and Prayer or most and abundance such like which God commanded not God never bid you use the words of Prayer in the Liturgie Nor did he ever bid you use those which you used last without it O Brother if you knew your self and judged impartially you would see that whatever you say against mens communicating with other mens tolerable failings as false worship may be as stronglie urged for avoiding communion in disordered prayers that are without book and much more in the prayers of honest erroneous Separatists Anabaptists Antinomians c. which yet for my part I will not so easily avoid I confess if my judgment were not more than yours against dividing from each other in the general I should be one that should be as forward to disclaim Communion with many zealous Parties now received by you and that as false worshippers as you are to disclaim Communion with others I am sure you worship God falsly that is sinfully every time that you worship him 3. But seeing my Book disswadeth you equally from unjust avoiding Communion