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A Brief Statement of the Tenets generally held by the Men reviled as Anti

1

No. CCVIII.]

[Vol. XVIII.

SINCE

INCE we printed in our last (pp. 137-140) the "Three Original Letters of William Penn's to Richard Baxter," from the MSS. in Dr. Williams's Library, we have found in the same collection two more letters belonging to the correspondence, which we regret that we did not discover in time to bring into their proper places in the series. Baxter's Letter is an answer to Penn's, which we have numbered I., and was written on the same day; and Penn's Letter is a reply to this of Baxter's. Both letters, therefore, should come in before the Letter of Penn's, which is numbered II. There is still a break in the correspondence, which, perhaps, research in other places may supply. It will be seen that the passage quoted by Mr. Clarkson is part of Penn's letter which we have recovered, and that the biographer was wrong (as we ourselves also were) in supposing that this was part of a letter at the close of the controversy. We regret to add, that the compliment paid by Penn's biographer to his "spirit" towards Richard Baxter, appears from this document not to be merited. Both these eininently good men were infected with the polemical temper of the age, and their hard words must not be rigidly interpreted, or understood to mean as much as the same language would in the present day, when the improvements in knowledge have softened the asperities of theological controversy.

An hour in a day is as much as I can expect to be able to speak, or two at the most (though rarely it fall out otherwise); besides, that my nights and days being usually spent in pain, little do I know beforehand which will be my day of ease (though I have had more in this place than usual). I told you, I think to remove speedily, and hope to preach the next Lord's-day, and dare not disable myself by another day's talk with you before it; but after, I shall be ready at the first opportunity (which is not at my command). Where I shall be, I know not; perhaps in the common gaol, where one now lyeth for preaching for me. I am driven to part with house, goods and books, and am going naked out of the world, as I came naked into it; and if you and the prelates conjunct could have satisfied me that I might leave this calling, you would greatly accommodate my flesh. When I meet you, I must tell you it will be with less hope of candour from you, or benefit to you than yesterday I did, for 1 perceive in you a designing, persecuting spirit, and that you know not what manner of spirit you are of. Was it not like a mere design to choose to meet so near to dinnertime, as thinking I could not have held out fasting till night, that you might have the last word, and take that for a victory, and say, as some did to the Anabaptists, they run? Is it any better now to call me to another bout to-morrow, that my disability to speak as long as you might seem to be your victory? And what hope can I have of that man that will say and unsay as you did, and of that man that hath within him a spirit which judgeth the ministry, which laboured twenty years ago, to be the most corrupt and persecuting in the world, (not excepting the Papists, Inquisitors, nor, I think, the Mahometans,) and who so oft pronounceth them no ministers of Christ that take tithes or hire, which is almost all the Christian

world, not only of this, but of all former ages these 1300 years, and from the apostles' day also they took a constant maintenance till then, though not constrained by magistrates (because none were Christians): he that hath a spirit which would rid Christ of almost all his church and ministers, and say that they are none of his, and would have all people think as odiously of them as you by calumny described them he that would have all men take all those as so bad, that is as hateful, and then say that he speaketh for love, (when there is no way to preach down love and preach up hatred, but by persuading men of the hateful evil of the persons): he that will so far justify that spirit, that at the rise of Quakery so barbarously railed at the best of God's servants that ever I knew in the land, yea, that will so far justify James Nayler, whose tongue was bored for blasphemy, vea, that can find in his heart to wish to draw other men to wish that not only all the ministers of this day that take tithes, but of all former days and places, had been disowned and deserted, and would have not only the 1800 Nonconformists silenced, but all the settled ministry of the land, that there might be none of them to make opposition to ignorance, ungodliness or popery, but the few woeful Quakers might be all the teachers that the land should have: he that could so unjustly run over the late horrid usurpations, rebellious overturnings and flatteries, (of which sectaries, who were much of his own spirit, were the great cause,) and charge that on the clergy as a reason to prove them no ministers of Christ, which not one of ten or twenty of the now Nonconformists, nor one of forty of the Conformists (but such sectaries) had a hand in, yea, that which multitudes of the reviled ministers ventured their estates and lives against: he that can persuade the people of the land to so great thievery as not to pay those tithes which they never had property in, nor paid rent for, but by the law are other men's, as much as their lands and goods, and calls it persecution to constrain men so to pay their debts and give every one his own, yea, and make this requiring of their own to be a proof that they are no ministers of Christ, and a sufficient

cause to degrade and separate from almost all the Christian churches of the world: he that will say that wickedness is more where there is a clergy than where there is none (that is, among cannibals and other heathens): he that can say that the Christian religion is our conformity to the spirit, and not to a catalogue of doctrines (and so, if that spirit be the universal sufficient light within men, that all the heathen and infidels in the world are Christians, and that there are as many Christian religions as there are men of different sizes of the spirit or light): he that can find in his heart thus to reproach even a suffering ministry, when we are stript of 'all and hunted about for preaching, and to join them with them that preach without tithes or any hire or pay, with the rest reproached, and while he swims himself in wealth, to insult over the poor, and falsely to profess that he will give all that he hath to the needy, if they want it more than he (which the event, I think, will prove hypocrisy and untrue): he that dares join with these that he calleth persecutors, yea, with papists, drunkards and ungodly men in reviling and accusing this same ministry just as they do, and when God is love, and Christ and his Spirit is so much for unity, is himself so much for malice and division, as to separate from almost all the Christian world:This man is not one that I can have any great hopes of a fair or profitable conference with. But I will once more meet him (if able) only for two hours' conference, but cannot do it to-morrow or this week. It's like enough that for want of a better cause, he will tell his poor followers, that this is a flight, and he might as honestly challenge me to try the strength of our legs in running a race with him to know who is in the right, as to do it by trying the strength of our lungs: but after the next bout, supposing him to continue in his sin, I will obey the Spirit, which saith, 'A man that is an heretic, after the first and second admonition avoid, knowing that he that is such is condemned of himself' (he excommunicateth himself from the church, and need not be condemned by the church's excommunicatory sentence); but it must be that heresies arise, that they that are approved may be

made manifest.' I only foretell him, that I greatly doubt that if he repent not speedily, (which is not likely,) he is in great danger of dying a papist or an infidel. As to the reproach used in your letter, it doth but shew that you are so much more impatient of plain truth and of being contradicted, than other ordinary men, that we have little reason to believe that you have more of the spirit of humility, meekness and patience, than those whose communion you renounce, as not being spiritual, and that they call not for an answer but for pity. What you charge my landlord with, debate it with him. I was sorry you began with him, and that with so provoking incivility; but you dream not, sure, that I undertook for any one but myself; though I told you and them what was meet and what was my request. I will say what at our first meeting I said to you, that I suppose you were never acquainted with the persons whom you revile, otherwise I cannot excuse you from downright malignity. My great acquaintance with abundance of the reviled ministers and people did cause me to perceive that they lived in mortification of the flesh, and contempt of such riches as you possess, few of them having more than mean food and raiment, and being therewith content; the greatest adversaries in a way of sobriety, to worldliness, sensuality, lordly pride or laziness in ministers, that ever I knew; frequent and fervent in prayer, watching over the flock with love and diligence, unweariedly labouring in preaching the ancient, simple Christianity, faith, repentance, obedience, love and concord; humbly stooping to the lowest, and doing good to the souls and bodies of all according to their opportunity and talents; and living exemplary in peace among themselves, following peace with all; and abhorring usurpations, rebellions, heresy and schism; and to this day preach for nothing, through sufferings with patience: I say, I know so much of these, that he that would persuade me to hate them, or to believe them to be as odious as you have described them, doth to me seem to be the messenger of Satan; and if I know God's Spirit speaking in the Scripture and in me, it teacheth me to say, 'Get thee behind me, Satan, the accuser of

'I have received a long letter from thee, which I shall answer with what brevity I can. The first part of it contains an evasion of meeting; the last, a repetition of thy old refuted clamours, and both wrapped up in terms only fit for the devil, such is the sweetness of thy nature, and the great charity of thy new-modelled religion. But to the first part: thy words are these, I shall stand to the offer I made of another day's conference, but not at your time nor rates.' But who concluded thee? Not I: it is true I offered those things, but so as I left room for exceptions: yet why should not I have the giving the laws of the second, when thou hadst the giving of the laws of the first, conference? It was my turn in equity. But thou art weak and full of pain; if so, God help thee: I cannot say so of thy cause, though its more infirm. Well, but thou canst not meet me this week, because of preaching the next Lord's-day; when, then? After it I shall be ready; what day? The first opportunity; who shall judge of that? It is not at my command; nor mine thou hast told me already; who may I

ask for Richard Baxter? Where may I find him? When will he be at leisure to make good his false insinuations against the poor Quakers? In this wood he leaves us, or rather hides from us; and then tells the lamentable story of being driven from books, house, goods, &c. O, Richard Baxter, and is this a time to draw diabolical pictures of the poor Quakers, to render them hateful and their religion accursed, and that in the face of magistracy, whilst thou complainest of persecution for thy dissent from others? Where is sweetness, meekness