AN ACCOUNT Given to the PARLIAMENT BY THE Ministers sent by them to OXFORD.  
In which you have the most remarkable passages which have fallen out in the six months' service there, divers Questions concerning the Covenant of Grace, Justification, &c. are briefly stated.  
Particularly, there is presented two Conferences, in which the Ministers together with the truth, have suffered by reproaches and falsehoods in print and otherwise.  
The chief points insisted on in those Conferences are,  

1. Whether private men might lawfully Preach.  
2. Whether the Ministers of the Church of England were Antichristian. Both which Questions were disputed, Objections answered, and the Truth confirmed.  
3. And lastly, Divers of M. Erbury's dangerous errors which he broached and maintained, are recited and refuted.   
We can do nothing against the Truth, but for the Truth, 2 Cor. 13. 8.  
Published by Authority.  
LONDON, Printed by F. K. for Samuel Gellibrand at the serpent in Paul's churchyard. 1647.   

TO The Right Honourable THE LORDS and COMMONS Assembled in High Court OF PARLIAMENT.  
WHen you descended so low, as to make choice of us to Preach to the learned university and famous City of OXFORD, we durst not perform blind obedience, we consulted God and our consciences, our friends and Brethren; we looked upon the service as a task par animo Alexandri, and our friends looked upon our obedience to your Orders, tanquam obedientiae prodigium. we considered that GOD doth usually make use of weak instruments in great and high services, that all the glory may be ascribed to God alone, to whom all the glory is due, because he works all our works in us and for us. We came hither with self-denying thoughts, being confident that God who called us to a new service, would give us new abilities, and raise our spirits as high as our work. We know each impotent creature moved by the instinct of nature, doth adventure upon its own particular hurt for the general good. Philosophy hath taught us that we must not love what is good upon private grounds, with respect to our own particular interest, or private good; and experience tells us, that great things have been brought to pass by weak and inconsiderable means. We are ashamed to be outvied by the gallantry of that noble Queen, who with resolution above her sex cried out magnanimously, If I perish, I perish: we resolved therefore to run any course (and deprive ourselves of that sweet content we took in more retired employments, more suitable to our abilities) that the public might be more furthered, and God more honoured, though we had perished in the work: 
Naz. Orat 20.  this is (as Nazianzen speaks) the law of martyrdom, neither to seek danger, nor fear it.  
It is now requisite that we should in this our last month, give you some account of this half years service; our enemies will assure you, that we have been true to our principles, and you know we were sent to bear witness to the truth. We must needs subscribe to that zealous expression of Zuinglius, Quas non oportet mortes praeligere— imò in quam profundam inferni abyssum non intrare, quàm contra conscientiam attestari? It is more desirable to go to hell, then to witness any thing against our conscience. 
Anno 1253.  Matthew Paris relates a story of one that was not afraid to speak the truth upon his deathbed. The friars, saith he, and the Prelates are all heretics; the friars for not reproving the Prelates, and the Prelates for conferring Benefices upon unworthy persons. We have spoken as if we had been upon our deathbeds, sure we are, they will not pronounce us guilty of the friar's heresy.  
The corruptions of men do many times by an overruling providence prove the occasions of fulfilling the promises of God; lies are made subservient to truth, and envy to charity, by the wise disposal of the God of Heaven: a sweet experiment whereof we his despised servants have met withal in the result of the ensuing conferences, touching which we find men of different minds. Some of deep judgement and (as we hope) good affections, do much wonder why the Ministers sent down by the parliament to Oxford, would condescend to dispute with men who have not skill either to discern the strength of others arguments, or the weakness of their own answers, much less the sufficiency of answers given to their reasons for satisfaction. It will be requisite therefore to lay down the grounds and reasons which moved the Ministers then present, to yield to any such private meetings at their first coming to Oxford.  
The truth is, they found the university & City much corrupted, and divers hopeful men in both, very much unsettled; they perceived that it was not possible to instruct, convince, reform, and settle even ingenuous men, unless there were some private exercise allowed in which they might have some friendly conference, without any wrangling debate, with these unsettled but hopeful men.  
It was far from the intention of the Ministers upon the place, 
Rom. 14. 1.  to receive such as were weak in the faith to doubtful disputations, notwithstanding they knew themselves obliged to bear the infirmities of the weak, and durst not please themselves, no nor others, any further than might make for edification. They did not think themselves too high for communion and fellowship of ordinary saints, much less did they conceive themselves Lords of the people's faith; they knew that the ablest Ministers may be established and comforted by the experiments of grown Christians, 
Rom. 1. 11, 12.  for even the Apostle himself desires, 
Modeste significans se non minus paratum esse consolationem & aedificationem ex eorum fide capere, quám ex suâ ipsius praebere. Dickson in loc. & D. Selater on Rom. 1. 12.  that he and his Romans might be comforted together by the mutual faith of one another; and therefore however it would in a rational way have seemed more for their advantage to have admitted none to the meeting but prudent and well accomplished Christians, and more agreeable to reason, to let every one bear his own burden, and to converse with those only who are not burdensome, but helpful because strong Christians, yet they did know it is their duty to help others and deny themselves, to support the weak, and bear with their weakness, and not seek to please themselves, but Christ, 
Rom. 15. 1.  who commands them to bear the infirmities of the weak, and forbids them to please themselves, Rom. 15. 1. and hereupon though they foresaw that this exercise would load them with unpleasing burdens and censures, yet they resolved not to please themselves, but to pleasure even weak Christians for their good to edification, 〈◊〉 Christ pleased not himself.  
Moreover the Ministers were assured that there were some weak Christians, who would be very willing to give them a private meeting, but would by no means be persuaded to repair to the Parish-Churches, the constant place of public meetings; now the Ministers thought fit that these weak brethren for whom Christ died should be tenderly respected, and not given over as lost sheep.  
Besides there were some of the university who had been taught that there were certain vacuities in the moral law, that Christ was a Priest after the order of Aaron, 
Vide Tertulliani Apologet. Minut. Foel. Plinij Ep. &c. Conventus bonorum non est factio sed Curia,  that a constellation of gospel-graces and sincere obedience to the whole gospel make men capable of the pardon of sin, and do as conditions qualify believers for justification, &c. The Ministers therefore are not ashamed to profess that the intent of their meeting was not only to satisfy scrupulous men, and resolve cases of conscience, a service of no mean concernment, and such as could not be performed in a satisfactory way without a conference; but they desired to set up a kind of catechism Lecture, by way of conference, and that the rather because they knew all that stood in need of catechising, would not brook the ordinary way of catechising by Question and Answer, the first being esteemed more friendly and familiar, and this latter accounted (by men as proud as they are ignorant) too magisterial.  
The Ministers saw it necessary to lay down the first principles of the doctrine of Christ, namely the foundation of repentance from dead works, and faith towards God, and accordingly they did clearly explain the doctrines of justification and Regeneration, they did set open the treasures of the covenant of Grace, and show unto the people by what means they might get an interest in Christ; by what evidences they might clear that interest, and how they might improve it to their best advantage, Therefore seeing they have this Ministry they faint not, but renounce the hidden things of dishonesty (which might put them to shame) not walking in craftiness nor handling the word of God deceitfully, but by manifestation of the truth they have commended themselves to every man's conscience in the fight of God, 2 Cor. 4, 1. 2. And that the Gospel which they have vindicated may not be hid, they published Propositions or Theses to the world, which they did assert and evince by undeniable Arguments at their several exercises from the 4th of September till the 12th of November.  
You may please further to understand; there were several Rules for the better regulating of these meetings.  
1. That the Ministers deputed to state the point and keep order, should begin and conclude the exercise with prayer.  
2. That the Principlall question should be propounded a Week before it was stated and determined, that every one might upon mature deliberation deliver his judgement, or experiments for the edification of the company that met.  
3. That such Questions only should be propounded as did tend to the clearing of some weighty point of faith, worship, or obedience, that all niceties and subtleties might be waved, and that Truth which is according to godliness manifested and maintained.  
4. That nothing should be begun or carried on in that meeting through strife or vainglory, but all proceedings should be in lowliness of mind and brotherly love, that they might in honour prefer one another and show that each did esteem another better than himself.  
5. That no man should be interrupted, unless he seemed tediously impertinent to him who was appointed to keep order.  
6. That none should advance this or any other private metting in opposition to, or contempt of public Ordinances, but every one be careful to benefit himself by this exercise, that he might be the better prepared for all solemn worship, service, and ordinances in public.  
The Apostles made it their business by teaching from house to house, in private to prepare Christians for public worship, and to unite them that they might with zeal and steadfastness continue, 1. In the doctrine delivered by the Apostles: 2. In all Christian fellowship. 3. More especially in that inimate fellowship or communion in breaking of bread. 4. In prayers, Act. 2. 4●. The Ministers intended by this exercise to unite the godly Citizens and scholars, 1. that they might be established in the doctrine delivered by the Apostles to the Saints: 2. united in all bands of Christian friendship & communion: 3. be prepared for the holy communion of the body & blood of Christ, and in a word, for all offices of piety and charity; and when they were made more profitable hearers, and worthy communicants, we did not doubt but all that lived and conversed together in City or university (for whose benefit the exercise was intended) would upon all occasions be kindly affectioned to one another, and watch over one another with a godly and friendly jealousy, provoke one another to piety, and upon every good opportunity according to their several abilities instruct, admonish, reprove, exhort, encourage, comfort recover, support, relieve, serve one another in love and prudence, as their several necessities should require; this was the dangerous design of the Ministers sent from the Parliament, which they are not ashamed by these presents to publish to the world: which was to nourish, continue, and increase communion between the Saints, that there might be a spiritual and happy exchange of gifts, graces, and experiments between Ministers and strong Christians, that both might be better enabled to bear the heaviest burdens and the manifold infirmities of weak Christians. If Ministers spend their strength in resolving perplexed cases, clearing obscure points, in cateching the ignorant, confirming the unsettled, comforting the distressed, reducing the seduced, sure this is the way to be helpers of the people's joy, and furtherers of their own account, this as they humbly conceived, was the best way to put every member of Christ's body into its proper place, that hath in these times of distraction been dislocated or disjointed, that there may be no heresy nor schism, or as little as may be, but (by that which every joint supplieth according to the mutual serviceableness and effectual working in the measure of every part) the whole body may be increased by the edification of itself, 
M. Rogers his 5 Treatise and 13 Chapt.  and every part in love, every part growing up in all things into Christ, who is our head, our life, our all, Ephe. 4. 15, 16.  
In the works of Reverend M. Roger now with God, we read that in the year 1588. that memorable year, some devoted Christians (that were diligent frequenters of public Assemblies with the people of God) met also in private, and did by conference unite themselves, and so strengthen one another against their corruptions, that the devil himself and all their enemies were never able to dissolve that happy union; but let our Theses speak for us.  
Quest. 1. Concerning Justification, what it is?  

1. It is the gracious sentence of God, 
1. Rom. 8 1. 3. 34.   
2. Wherein he freely forgives all the sins of believers. 
2. Rom 3. 24, 25, 26. Gal●. 2. 16. & cap. 3. 22. Act. 3. 38, 39   
3. And accepts their persons as righteous, 
3. Rom. 4 5, 6, 7.   
4. In and for the righteousness of Christ. 
4. Rom. 5. 19 Gal. 2 20. Eph. 1. 6.   
5. Given to them by God. 
5. Rom. 5. 15, 16. 17. 2 Cor. 5. 21.    
Concerning the forgiveness of sins.  
Quest. 2. Whether all the sins of believers past, present, and to come, are in Justification at once and in one sentence pardoned?  
1. By that sentence whereby a believer is declared righteous in the sight of God, for and in the righteousness of Jesus Christ bestowed on him, his sins are freely remitted unto him, and he stands discharged in the sight of God from the guilt of them, and from the condemnation which the law pronounceth against them, Rom. 4. 6. Hebr. 8. 12.  
2. Gild of sin may be considered two ways, 

1. As it cleaveth to sin and importeth a deserving of punishment, and this is everywhere, where sin is; even in the godly themselves, Psal. 143. 2. Psal. 130. 3.  
2. As it redounds to the person, actually subjecting him to the curse.    
3. Though every sin whatsoever be in its own nature damnable, and so might bind the person under wrath and the curse, yet no sin doth actually subject any person under wrath and the Curse, but that which is committed while he is under the law, and before he is under grace, for it is the law which worketh wrath, Rom. 4. 15. Rom. 6. 14. Rom. 8. 1.  
4. Sin cannot properly be said to be pardoned to a person before it be committed, for where sin is not, guilt is not; and where guilt is not on a person, it cannot be said by a pardon to be removed from him: but the sins of an unregenerate man when he is justified are actually pardoned, that is, the obligation of the person under wrath by reason of these sins is taken off from him, and he translated under grace; and the sins which he commits after regeneration so far forth as they have any kind of guilt in them, so far forth they may be said to be still forgiven to him, Mich. 7. 18. Psalm 51. 9  
For understanding whereof we may note,  
1. That as sin is damnable in itself, so where it continues to be, it would continue to damn, if the pardon once given, should not likewise be continued to the person to whom it is given. Now these are two things and two acts of grace; to justify a person, and to continue the Grace of Justification to him; for God might (if such had been his pleasure) pardon sin past, and leave a sinner under the power of sin in case he committed it afterward, to bring a new guilt upon him unto death, as of itself it is apt to do: so that as a stone in a building is of itself apt to fall downward, and so would do if the building should not continue, so sin in a justified person is apt to condemn, and would condemn him as well as any other, if God should not continue to justify, or multiply to pardon isaiah 55. 7.  
2. We may note that God may be considered two ways, 

1. As a Judge proceeding against Male factors according to the law which inflicteth a curse, Rom. 4▪ 15.  
2. As a father proceeding against offending children with anger and displeasure; so the Lord may be angry with his own people, Esay 64. 8, 9 Exod. 4. 14.    
An unjustified person sinning is an enemy under the curse of God as a judge, a justified person sinning is a son under the anger and displeasure of God as a father. So that there is a guilt subjecting the one to a legal curse, and a guilt subjecting the other to a paternal displeasure.  
If then it be asked in what sense justified persons may and do ask pardon of sin committed by them after justification; we answer.  
1. In regard of legal condemnation, so we daily ask the continuance of the pardon already granted; for it is one thing to pardon, and another to continue to pardon, or to preserve to a person that interest in a pardon once pronounced, which he if he were left to himself would by every sin after forfeit and cast away, 2 Sam. 7. 25. Heb. 8. 12.  
2. In regard of paternal displeasure, so we daily ask the recovery of his gracious and fatherly countenance towards us, and the removal of that anger which our sins might justly provoke against us, Psal. 51▪ 9, 12. Psal. 6. 1.  
3. In pardon is considerable, 

1. The general sentence once pronounced in a man's first translation from nature to grace.  
2. The particular application of that grace with respects to particular sins, as they are daily or occasionally committed. In which sense Remission already granted in the covenant of grace is by believers sued forth and pleaded with respect to their daily sins, and Christ's continual interceding for them, 1 Joh. 2. 1, 2. Hebr. 7. 24, 25.    
4. Sin is said to be forgiven two ways, 1, In the court of the Judge, which is in our first translation from nature to grace. 2. In the conscience of the sinner reading his own pardon, and in this sense we daily pray for more full revelation and manifestation thereof to us.  
Quest. How may a man know that he is justified?  
Res. 1 The Spirit doth testify in the written word that all.  

1 Gal. 3. 6. Joh. 1. 12.  Who believe in Jesus Christ,  

2 Eph. 6. 24. 1 Joh. 4. 16. 19  Love him in sincerity,  

3 1. Joh. 3. 14.  And the brethren for his sake,  

4 Rom. 8. 15, 16. and cap. 10. 13.  Call upon God in Christ's name,  

5 Rom. 8. 13. Galat. 5. 24.  mortify the deeds and lusts of the flesh,  

6 Rom. 8. 1. Gal. 5. 25.  Walk in and after the Spirit, are justified.  
2. The Spirit doth work all saving graces in our hearts which are parts of Sanctification, 
Rom. 8. 30.  evidences of Justification, 
1 Cor. 6. 11.  the fruits and earnest of glory. 
Eph. 1. 14.   
3. The Spirit doth when and as he pleaseth, 
1 Cor. 2. 9 12.  freely discover those graces (which he hath wrought in our hearts) to our consciences, 
Eph. 1. 17, 18, 19  and so doth witness together with our conscience, 
Eph. 3. 17. 18, 19  that we are the sons of God, and move us to cry, 
Rom. 5. 15.  Abba, 
Gal. 4. 16.  father.  
4. Every sincere Christian ought humbly and thankfully to receive this testimony of the Spirit when it is vouchsafed unto him. 
Gal. 4. 5, 6.  
Rom. 8. 15.  
1. Joh. 5. 9 10.   
Quest. Of the use of the Law to believers.  
1. The law was given to man in his innocency as a Covenant of life and righteousness, requiring perfect and perpetual obedience under the pain of a Curse, Gal. 3. 10.  
2. The law by the fall of man became weak and unable to justify, Rom. 8. 3. so that none could have been saved if the Lord had not been pleased to make a Covenant of grace.  
3. Since the fall of man the law was published again, and added to the Covenant of grace, not as a part of it, nor as a supplement to it, but as a useful instrument to further and promote the purposes of the gospel, Galat. 3. 19 Exod. 20. 2, 3. Take it thus then.  
First, Negatively, the use of the law in the time of grace is not to justify or save men, Rom. 3. 20. Galat. 2. 21. & 3. 21. neither yet was it published purposely to condemn and destroy men, because condemnation was in the world before, Rom. 5. 14.  
Secondly, Affirmatively; but the of it is,  
1. To be a means and instrument to drive men to the grace which is revealed in the Gospel, by showing men their sin, misery, and weakness, Rom. 3. 20. Galat. 3. 22. under the curse of the law.  
2. As a rule of life and obedience to those that are justified; that having received life, grace, and love, to do God's will, they may hereby be directed to the knowledge thereof, 1 Joh. 5. 23. Jam. 2. 10. 11. 1. Joh. 3. 4. Matth. 5. 17, 19 Rom. 3. 31. for though grace doth dispose us to do the will of God, yet the law sets forth to us what that will of God is.  
1. Righteous persons than are delivered from the law as a Covenant of life; from the curse and condemnation thereof; they expect life from a better covenant, Galat. 3. 13. c. 6. 14.  
2. From the occasional provocation of the law, that it doth not provoke lust, and cause sin to be the more busy and working in us, Rom. 7. 13.  
3 From the slavish bondage of the law compelling to outward duties, out of fear, without love and delight, Rom. 8. 15.  
But they are not delivered from the law as the rule of a holy life, or from the commanding power of the law; for the creature must be subject to the will of the Creator, which will is signified to us in the law; for the law is holy▪ just, good, spiritual, Psal. 19 Rom. 7. 12. 14. and we are called unto holiness, 1 Thes. 4. 7. therefore we are to learn that holiness whereunto we are called out of the law, which is holy and good.  
Quest. How a regenerate and sanctified person may be distinguished from a civil man and the most close hypocrite?  
We have formerly heard of the testimony of the Spirit as he is a Spirit of Adoption, now we desire to hear something of the work of the Spirit as he is a Spirit of regeneration and sanctification.  
Answ. 
a Eph. 1 12.  God in Christ by the Holy Ghost, working by the 
b Tit. 5. 5, 6.  word of truth, doth in due time 
c Rom. 8. 10, 11, 13.  mortify the lusts, beget and quicken the souls of all the 
d Acts 26. 18. Colos. 1. 12. 13.  Elect to a spiritual life, and 
e Rom. 5, 2.  translate them from a state 
f 1 Joh. 5. 1, 18.  of sin to a state of grace and holiness, that they may live by 
g Philip. 3. 20.  faith and love, and have their conversation in Heaven.  
Quest. Whether there be any more than one Covenant of grace.  
Ans. 1 God hath made a Covenant of grace with all the elect in Jesus Christ. 
a 2 Cor. 6. 16, 18.   
2. This Covenant is 
b 1 Cor. 10. 3, 4. Acts 15. 9, 11. Gal. 3. 8, 9, 14. 16, 17.  one and the same for the substance of it both to Jews and Gentiles, though in regard of the different manner of dispensation it is called sometimes first and second, sometimes the old and new Covenant; the Luviticall dispensation did consist in temporary and carnal ordinances, 
1 Cor. 1. 12.  which were but shadows of these heavenly things, 
Heb. 8. 5.  which are more clearly revealed by a more excellent ministry to the children of God, dispersed abroad in several Nations throughout the world. This clear dispensation since Christ is unchangeable, and in regard of these several respects forementioned the Covenant administered unto us is said to be a better Covenant established upon better promises. 
Heb. 8. 6.   
All that are actually brought under this holy Covenant have their minds enlightened to know God, their consciences purged, hearts purified, and wills subdued by the fear of God, they trust not to their own merits, live not after their own lusts, fall not from the state of grace again, but live in sincere conformity to the perfect and spiritual law of God.  
The success of our Christian conferences, 
The success.  whether more private or public, was undeniably great.  
1. Some that scrupled the lawfulness of infant-baptism▪ were reduced and established by a private conference, when we were engaged to treat of another subject in our more solemn meetings.  
2. Divers that are not fully of our mind in point of Discipline, and some that were directly contrary, did ingeniously acknowledge that after a fair debate they received much satisfaction in some main points of doctrine; others did gratefully confess that they were now convinced that the Ministers intentions were pious, and that their endeavours did effectually conduce to the advancement of Christianity, and gave us great thanks for our pains.  
3. Divers Scholars, and some of them fellows of Houses, did bless God that ever they saw those Ministers in Oxford, which the Parliament sent down, and that they had the happiness to be admitted unto free conference with them; yea, they hoped that Oxford would be like Athens of old {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, and yet not like those envious Athenians who sacrificed for none but themselves and their neighbours of Chios: for they perceived that there was now a spirit of comunnion shed abroad upon Christians in a visible way of heavenly partnership. In a word, God was pleased to bless these exercises with admirable success to the envy of some and settlement of others: Mr. Erbury was (as we are assured) much offended, whether because his Auditory decreased, or his errors were refuted, we shall not now examine, and he stirred up the spirit of the Parliament Soldiers against the Ministers sent down from the Parliament, and so did passionately serve the grand malignant's in their master-plot; which was to incense the Soldiers against the Ministers.  
The first time that Mr. Erbury was observed to come to our meeting, he brought with him a company of soldiers, who did rather affront and oppose then dispute, and Mr. Erbury would not keep at all to the question which was in hand, nor would he observe any rules, he would neither speak pertinently nor briefly, he told us that he did not acknowledge that Christ had any Church on earth, and therefore denied Independent Congregations to be Churches, and the Ministers of those (as well as of presbyterial) congregations, were by him denied to be true Ministers of Christ, and hath himself renounced the title, though not the pay and salary of a Minister.  
Xerxes' destroyed all the Temples of the Grecians, because they seemed to overthrow the infiniteness of God, by circumscribing him within the walls of a Temple: we will not examine whether Mr. Erbury doth conceive that Christ and his Spirit will be too much stinted and circumscribed if any Church or ministry be acknowledged. Only we cannot but wonder that he should be entertained, mustered, paid as a Minister by them who account all Ministers to be covetous for taking any temporal reward for such spiritual service as may in their judgement be performed by any Saint or member of the Church or Army.  
This Gentleman, we know not how else to style him, professing that he exercises neither as a gifted man nor Minister, (now the ministry is contemned and vilified) undertook to prove demonstratively, that the Ministers of Independent as well presbyterian Congregations are unchristian, and so by consequence Antichristian; after he had made a loose and cloudy speech in which he had so audaciously abused and perverted the Scripture, he did complain that an hour or two was not sufficient for him to explain his opinion and urge his Arguments: his unum magnum was▪ That there were no Apostles now, and therefore no ministry; he was desired to prove his consequence, but could not; he talked much of the sealed book, that the Saints & Christ made one perfect man, at last he fixed upon that text, Eph. 4. 11, 12, 13. from whence he concluded that God gave five sorts of Ministers, and where there were not all five there were none. It was answered that Apostles, &c. were extraordinary Officers, but pastors and Teachers were ordinary Officers to be continued in the Church for the making of Saints by the blessing of God upon their ministry, nay for the edifying and perfecting of Saints, all Saints, for the edifying of the whole body till we all come not only into the unity of the faith, but to the perfection of the fullness of Christ, and therefore no Saint is so perfect or excellent a scholar or disciple, but he may be taught by the Ministers of Christ; for though there be a great deal of variety in regard of those several degrees of perfection, which are to be found in several Saints, yet the highest perfection of the most accomplished Saint here below, is said to be according to the measure of the gift of Christ, Ephes. 4. 7. who gave pastors and Teachers, vers. 11 to bring the Saints to the highest perfection attainable in this life, verse the 12. Finally, it was made most clear and evident to Master Erbury and all the company, that Christ did not only make promises to the Apostles themselves, but to such as were to succeed them in their ordinary ministry, that is, to such as were to teach and baptize even unto the end of the world, Mat. 28. 19, 20. And when enquiry was made who were the successors of the Apostles, the answer was that the Elders were the successors of the Apostles because the Apostle when he was to take his leave, Act. 20. sent to Ephesus for the Elders of the Church, verse 17. and recommended the oversight of the Church to them, acknowledging that the Elders were Bishops or overseers of the Holy Ghosts making; here is, if we may so call it, a kind of resignation, a most manifest recommendation of the people to whom he had preached, to the care of the Elders, when Saint Paul was to see their faces no more, Acts 20. 25.  
There was something else objected about the order of the Corinthian-Churches from the 1 Cor. 14. And to that objection there were very many satisfying answers given: some of them shall be related; First, it is evident that the Apostle doth rebuke the disorders in those Churches which did manifestly tend to confusion, though caused or occasioned by such as did pretend to Revelation, 
1▪ Cor. 12. 26.  verse 26. How is it then brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation; let all things be done unto edifying. The Apostle doth declare that he who pretended a revelation was to be tried and judged by the Prophets, verse 29. for the spirits of the Prophets, are to be subject to the Prophets, verse 32. Moreover it is manifest that the Apostle doth not press the observation of this order, as a mere prudential matter, but presses it as one of the commandments of the Lord which doth oblige even Prophets and spiritual men, verse 37. If any man think himself be a Prophet or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.  
Finally, there were these four points distinctly proved; First, that divers amongst the Corinthians were endued with the gift of prophecy, which was as extraordinary as the gift of Tongues or Miracles, and no argument taken from an extraordinary example and an extraordinary gift doth prove that ungifted men are authorised to Preach or prophesy in an ordinary course. Secondly, divers among the Corinthians were enriched by Christ in every thing, in all utterance and in all knowledge, 1 Cor. 1. 5. but sure every Saint is not enriched in utterance, and all knowledge. Thirdly, it is most manifest, that every Saint did not ordinarily preach or prophesy amongst the Corinthians, 1 Cor. 12. 29. Are all Apostles, are all Prophets, are all teachers, are all workers of miracles? and verse 30. Have all the gifts of healing? &c. all the Saints did not teach, but only they that had the gift of teaching, even as all did not work miracles, all did not interpret, no more than they did all speak with tongues. Fourthly, it is most evident that they only did teach, whom God set or appointed to teach in the Church, and God did set some, not all to teach in the Church, 1 Cor. 12. 28. Every member is not an eye, for where then were the hearing? verse 17. Now God hath set the members every one of them in the body, even as it hath pleased him, verse 18. and every member must be content with its place, and observe that order, which God hath set; The Saints may find themselves work enough if they prepare for hearing, and hear as they ought, and practise what they hear, and therefore they should not take the work of Preaching upon them which is sufficient to take up the whole man, but leave it to them whom God hath appointed to give themselves wholly to prayer and preaching. It was also declared unto them that Reverend Mr Cotton of New-England, was now brought to see their opinion (which was once his own) to be an error, and subscribes to our judgement with a great deal of ingenuity and sweetness in his book of the keys, the 20th page. The opponents were not able to reply any thing to these answers, but desired to know when we would meet again: we told them that we could not meet until that day three weeks, because the monthly Fast was to be observed upon the next week, and the fifth of November the next week after; whereupon it was desired by some of Master Erbury his adherents, that our next question might be to this effect.  
Whether there was any Ministry committed to the hands of select persons in the Church of Christ?  
When we came to the place of meeting and the question formerly agreed upon at the last meeting was red, which was to be the subject of the present conference, it was decried by the Soldiers, who denied that to be the question; yet we are most assured that it was resolved upon to be then disputed. It was desired that we might read the Theses, in which the question was fully stated, because they did give much light to the clearing of that question which they so much desired, at length after much importunity it was yielded to, that we should read them, which was done as followeth.  

1. Almighty God hath and will have a Church on earth unto the end of the world. 
Matth. 26. 18. 28. 20.   
2 The Father hath committed unto his Son Jesus Christ, 
a Mat. 28. 19 1 John 5. 7.  the second Person in the blessed Trinity, both 
b John 1. 1. 1 John 5. 20.  God and 
c 1 Tim. 2. 3, 5. Luke 1. 35.  man, 
d Mat. 28. 18. John 5. 22. 27  all power and judgement over this Church, and hath appointed him to be a 
e Psal. 45. 6.  king, a 
f Psal, 110 4.  priest, and a 
g Act. 3. 22.  prophet thereunto, 
h 1 Cor. 15. 24.  so long as the Church shall continue here on earth.  
3 The Lord Jesus doth not only teach his Church inwardly, but hath also appointed external ordinances, viz. 
i Mat. 28. 19 1 Cor. 11. 23.  preaching the word, and administration of Sacraments for the edifying of his Church to the 
k Mat. 28. 20. 1 Cor. 11. 26.  end of the world.  
4 For this preaching of the word, and administration of Sacraments, Christ hath 
l Rom. 12. 4. 1 Cor. 12. 28, 29. Eph. 4. 11.  appointed some select persons, unto whom he hath 
m 2 Cor. 5. 18.  committed the Ministry of Reconciliation.  
5 Of these some had a more 
n Mar. 16. 15.  large commission, reaching to all Nations as the Apostles; others were appointed as 
o 1 Cor. 12. 28. Ephes. 4. 11.  Pastors and Teachers, to 
p Act. 20. 27, 28. Col. 1. 7. Revel. 2. 1, 8.  some more particular and special places.  
6 These Pastors and Teachers are 
q Eph. 4. 11. 1 Tim. 3. 1.  officers of Christ's appointment, 
r Act. 20. 28. 1 Pet. 5. 2. 1 Tim. 3. 5. Heb. 13. 7, 17.  distinct from the flock whom they teach and take care of, as the several names which are given them in Scripture do import, viz. 
s 1 Tim. 5. 17. 1 Pet. 5. 1, 2. Tit. 1. 7. Ezek. 33. 7. 1 Cor. 4. 1. Heb. 13. 7. 2 Cor. 5. 20. Rev. 2. 1. Heb. 13. 17. 1 Tim. 4. 12, 16.  Elders, Stewards, Watchmen, Overseers, Ministers, Rulers, ambassadors, men that must give an account, who are therefore as persons entrusted, to give themselves wholly unto this work.  
7 These Officers thus instituted are to continue in the 
t Mat. 28. 20. Eph. 4. 11, 12. Tit. 1. 9 Act. 20▪ 28. 1 Pet. 5. 2.  Church so long as Christ hath a Gospel to be preached, Sacraments to be administered, Saints to be perfected, a body to be edified, gainsayers to be convinced, a flock to be fed, that is to say, unto the end of the World.  
8 Notwithstanding this public office and ordinance of Christ for the edification of the Church, 
Gen. 18. 19 Joshua 24. 15. Titus 2. 2, 3, 4.  there lieth a duty upon private Christians within the bounds of private Christians, to teach and build up one another, as parents their children, masters their servants, and one Christian another in their communion one with another.   
After the Theses were read, some of the Commanders said, that they did not differ from us in them, and therefore would have us to prove our call: we told them that although we were ready to do that, yet since this was the Question agreed upon on both sides, and Mr. Earbury for his part embraced it, and we had stated it in our Theses, we could not yield to the altering of it: but by the clamours, reproaches, and uncivil language and behaviour of some present, we were born down, and another Question was yielded unto, which was,  
Whether those that are called Ministers, had any more authority to Preach in public, then private Christians which were gifted; whereupon (since the soldiers would have it so) one of our company undertook to prove, that they had no authority to Preach, what ever we had.  
His argument was this, They that had authority to Preach, have such names and titles (importing an office and calling) which are given to Preachers in the Scripture: But they had not those names, and titles that are given to Preachers in the Scripture: therefore they had no authority to Preach.  
The minor being denied, it was thus proved, The names and titles that are given to Preachers in the Scripture are such as these, viz. Pastors, Teachers, Stewards, watchmen, ambassadors, overseers, Ministers, Rulers, and such as must give an account, &c. But these names and titles did not agree to them: therefore they had no authority to Preach.  
The major was denied, this was undertaken to be proved by the parts, and first it was proved that pastors and Teachers were names and titles given to Preachers. Ephes. 4. 11. was produced for the proof of it, he gave some Apostles &c. some Pastors and Teachers, these name and titles of pastors and Teachers were given here to Preachers and men in office, and not to gifted brethren, as appears by the connexion and scope of the place.  
First, it was answered, that this place did not prove the thing, for then Preachers must be Prophets and Apostles, &c. also.  
To this was replied, that that did not follow in regard Prophets and Apostles were extraordinary officers, & pro tempore for the first planting and founding of the Church, and therefore though Preachers were not Prophets and Apostles, yet they were pastors and Teachers, and were ordinary officers and to continue in the Church.  
Secondly, it was said, there was no such distinction of extraordinary and ordinary in the Scripture, and that the answer was not sufficient;  
It was replied that we read not the word ordinary; neither, yet it follows not that therefore there were not ordinary; neither read we the word Trinity, yet it follows not that there are not three Persons.  
Thirdly, another said, they did not preach as men in office, but only as gifted brethren, and therefore though those names did agree to men in office, yet that did not hinder but that they might be Preachers in another capacity.  
It was replied, that did imply a contradiction, to preach publicly, and yet to be a private man; in regard that to preach employed a public office and mission, Rom. 10. 14. so that for any man to take upon him a public office which was not an officer did usurp; as if a common soldier should do the work of a Colonel without a Commission or a call, though he be never so skilful, shall be thought to usurp; and a Barrister though he be more able than the Judge on the bench, yet must not take upon him the judge's office before he is called to it as well as qualified for it. Every man must use his gifts in his own sphere and compass, a pastor in a public way, and a private man in private ways of edification; each member of the body according to its own measure, Ephes. 4. 16. But they were not out of their station in this, as a private man should be in the work of a Magistrate, Judge, or Colonel, because they find that private men in Scripture have taught publicly without an office, and therefore they may do so too; for proof hereof was produced the example of those, Acts 4.  
It was answered, that it doth not appear, that they who preached were private men, Philip who was named was an Evangelist, the rest might be Elders in office at Jerusalem there used to be Apostles, Elders, and Brethren; and if all were dispersed but the Apostles, than Elders as well as private Brethren: beside, whoever they were, in probability they had instructions and commission from the Apostles to do what they did, and so they did it not without a mission; however, the case was extraordinary, and it doth no way follow, if where no officers are to do a work, private persons being furnished with more notable gifts, than any now ordinarily are, may endeavour to propagate the Gospel where it was not at all▪ therefore in ordinary times of the Church where officers are who are furnished with greater abilities and a special call, others should take their work out of their hands, and do that in a constituted Church which others did where there was no Church at all, nor officers to gather one.  
But Apollo preached, Acts 18. 26. true, But how prove they he was no Minister? he is called so in express terms, 1 Cor. 3. 5. They prove he was none because he was ignorant, and instructed by Aquila and Priscilla. But did he well to preach being ignorant? yes, he was able to make out Jesus Christ, being eloquent and mighty in the Scriptures, If so, than the argument that he was not a Minister because ignorant, falls to the ground; To this nothing was replied that we could call to mind.  
But they might all prophecy one by one, 1 Cor. 14. 31. It was answered, that that was clearly meant of the Prophets amongst them, who were officers, and had an extraordinary gift, of prophecy by revelation given them, verse 30. and not of every one of the people at large, 1 Cor. 12. 29. Ephes. 4. 11. No, it was not extraordinary, for they were to speak to edification, exhortation, and comfort. As if extraordinary officers might not speak to those ends.  
It was further answered, that the text in the Ephes. was not exclusive of others, and therefore others might preach though not enumerated, for elsewhere others were mentioned, namely helps governments, 1 Cor. 12.  
It was replied, first, that though there was mention made of helps and governments, which many did interpret of ruling officers, Ephes. 4. speaks of officers designed for preaching of doctrine, though all officers might not be set down here, yet none ever questioned whether all for doctrine were not set down. Secondly, that this must be a full enumeration of all officers for preaching, for the Apostle mentions, the gifs Christ gave to his Church at his Ascension, and if here were not all, than Christ at the time of his Ascension, did not give all gifs sufficient for his Church, which could not be imagined: whereupon in the opening of that place four particulars were observed; first, the time when Christ received and gave these gifts to men, Psalm. 68 18. at the time of his Ascension when he led captivity captive, it being an expression taken from triumphs of Conquerors after great victories, it was their custom then to give gifts and largesses to the people: so Christ ascending into Heaven, and leading the devil, hell, and death, as it were in triumph, having destroyed them and delivered his people from their power, at that time gave gifts unto his Church. Secondly, the gifts given were Apostles, &c. which were officers for the good of his Church. Thirdly, the end to which they were given, the perfecting the body of the Saints, &c. Fourthly, the time how long they were to continue, till we all come, &c. that is, to the end of the world, while there shall be any that must be brought into the unity of the faith and of the knowledge of Christ and to be perfected in him, which always will be as long as the world doth last, so that Christ at that time when he led captive all his enemies that did oppose him in his state of humiliation, received gifts and gave them to men, that it might appear that in spite of all those enemies he would provide such gifts and officers, as were necessary for his Church. Now the Apostle reckoning up those gifts in particular, and pointing out the ends for which they were given, and the time how long they were to last, it cannot be supposed that either Christ did not then receive and give all gifts necessary, or that the Holy Ghost in enumerating those he received and gave, should not enumerate all, so that they who are not within the number of those officers there mentioned, are none of the gifts given to the Church at the time of Christ's ascension for the end specified, and therefore there must be some other time when Christ gave those to the Church who are only gifted brethren, for those ends of perfecting the Saints, the work of the Ministry, the edifying of the body of Christ; or else it must be acknowledged that themselves not preaching by way of office according to their former answer, cannot have so good authority to preach in public as they have who are the Officers designed by Christ. Thirdly, whereas it was answered, that in the very same chapter the members are said to edify one another, the reply was this, by edifying, was not in faith and knowledge by preaching, but it was edifying in love, for so the words are, verse 16. it was answered by Master Earbury, that those were given ex abundanti, though the works they were to do were in other hands before.  
This being a begging of the question it was further said, all are not Apostles, &c. and that private men were not allowed to do the works of Apostles and Evangelists, and therefore not of Pastors and Teachers, if some parts of the text were exclusive, so were others; it was added that then it will follow if Christ had never given Apostles, Prophets &c. yet the Saints might have been perfected the body of Christ edified, and all brought into the unity of the faith and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ, which seemeth very strange to us.  
We were ready to have pressed other arguments, to prove that private men have no authority to preach, but the multitude of soldiers in a violent manner called upon us to prove our calling, whereupon it was thus argued.  
They who were qualified, approved, called, ordained according to the mind of Christ, are the Ministers of Christ.  
But some Ministers in the Church of England are qualified, approved, &c. Ergo some Ministers in the Church of England are the true Ministers of Christ.  
The minor was denied. In the proof of which he began with qualifications, which were set down, 1 Tim. 3. Titus 1. They who have the qualifications there set down, are qualified according to the mind of Christ: but some Ministers in the Church of England have those qualifications: Ergo it is true, that some Ministers in the Church of England are qualified according to the mind of Christ: The minor was denied.  
It was demanded what qualifications were wanting; the answer was made by Master Earbury, that it was one qualification that Ministers must be no strikers, but all the Ministers in England are strikers.  
The reply, Master Reynolds, Master Harris, Master Wilkinson are no strikers, therefore all are not. Master Earbury said, they are, and all are strikers, which he laboured to prove thus,  
They who destroy the communion of Saints, and inflict temporal punishments upon spiritual weakness are strikers: but all the Ministers of England do so: Ergo.  
Both propositions were denied, first the major, because the Apostle in both places means it of fighting & striking according to the usual acception of the word, and of outward violence: secondly, the minor was denied, with this confirmation, they that have faith and love do not destroy the communion of the Saints, but many Ministers in the Church of England have true faith and love, Ergo.  
It was answered by Master Earbury, that the Ministers of the Church of England had not Gospel faith, and love, Ergo.  
It was said to that by one of the Ministers, that he himself had a saving justifying faith, of the same kind with that of Abraham, therefore he had a Gospel faith. But it was said by Mr. Earbury, that we had no Gospel faith because no rivers of living water nor gifts of the Spirit flowing out of us. Answer, Whatever faith he understood by that, yet surely they had faith and love enough to keep them from destroying the communion of Saints.  
It was added by Master Earbury, that the Ministers of the Church of England allow parish Churches, therefore they destroy the communion of Saints; Answer; absurd enough, yet this was said to it, communion of Saints is either real, mystical and spiritual, between the members of Christ's body mystical, and which no believer can be an enemy unto, let him be in a parish or any other relation; and external, in some or other Church way of communion in the ordinances, concerning which true believers who all hold spiritual communion, might differ and yet be no ways destroyers of the communion of Saints.  
But how inflicters of temporal punishments? and that all of them, since Ministers inflict no penalties at all? answered, why their principles are such, they approve of punishment for errors and heresies, therefore they destroy the communion of Saints, This was looked upon as a mere odium and reproach, cast not only on the Ministers, but much more on the Magistrates, as enemies of the communion of Saints, and therefore fitter to be answered by the Magistrate than a Minister.  
Mr. Earbury said also, that the Ministers of England did set up societies, viz. Presbyteries, which did destroy the communion of Saints; It was answered that all Ministers did not set up presbyteries, and secondly, they that did, did not destroy the communion of Saints. Master Earbury said also that they did allow of an Ordinance of Parliament for the punishment of errors and heresies, and therefore they did destroy the communion of Saints; It was answered, we know of no such Ordinance, and therefore could not be said to allow of it.  
After Master Earbury had denied the qualifications of Ministers, because strikers, another would needs have them disabled because covetous, and that all of them: how so? they who take other men's goods from them by fraud and circumvention under pretence of giving them something for it which was worth nothing, are covetous; but so do all the Ministers of England by receiving tithes, ergo all are covetous. Answer; we did now conceive that our opposites had it in design to lay us as low as they could by disgraceful speeches and reproaches, because they could not beat us down by strength of argument. We apprehended the arguments, or rather reproaches, that the Ministers of England were all strikers and covetous▪ to have as little weight as charity in them.  
After this we proceeded to the second branch of the argument, That there were some Ministers in the Church of England approved of according to the mind of Christ; That there must be a proof and approbation of Presbyters, appeared, 1 Tim. 3. 10. Let these also first be proved, &c. And that many Ministers in the Church of England had undergone sufficient trial, was proved thus: They who have been examined and approved by those who are Ministers of Christ, able to examine and approve them, and designed to that purpose, are approved according to the mind of Christ: but some Ministers in the Church of England have been thus examined and approved, &c. Ergo.  
The minor was denied upon two reasons;  
First, that they who examined and approved them were not able to do it (though as was urged they had understanding and knowledge in the arts, languages, and Scripture) because they had not the Spirit.  
This was thought a very strange and unchristian charge, and indeed a reproach upon all the Ministers of England, many of which have been, and many are such eminent and glorious lights, and instruments of good in the Church of Christ.  
Secondly, that they who examined and approved any of the Ministers of the Church of England, were not Ministers themselves, therefore could not approve others. Reply; They who were themselves qualified, approved, called, and ordained according to the mind of Christ▪ were lawful Ministers; but they that approved Ministers in the Church of England were such; Ergo. It was said this was idem per idem in a circle. It was returned thus, that indeed the same thing that was proved at first, was proved again by the same argument, because the same thing was denied, which was denied at first; yet this was no circle, in regard that he was forced by the answerer, denying that which was the first main question, to use the first main argument again; for he who denies those to be Ministers of Christ who approved and ordained us, denies us to be Ministers of Christ who are approved and ordained by them, and it is but one and the same question, and therefore there can be no medium used to prove their Ministry to be true, but the same which was used to prove ours to be true.  
After much time spent in the former debates, and it now grew late in the night, some notwithstanding were still very importunate to have the Conference carried on unto that branch of the former Argument which concerned the Call of the Ministers: whereupon one of the Ministers spoke to this effect.  
That unto a Minister two things were required: Qualifications fitting him for the service; and a Call separating him thereunto.  
The qualifications are, 1 Piety of life. 2 Abilities of learning and ministerial gifts, whereby he might be a workman who need not to be ashamed. That in both these respects, notwithstanding any thing which had been spoken, no man could take any just exception against very many Ministers in the Church of England, who are well known to be eminent in both.  
The Call is twofold, Inward, from God; and Outward, from man.  
The Inward call is when a man so qualified with piety of Life, and abilities of Learning, is by the secret work of God on his heart moved to desire the office of a Minister, and to devote himself to serve the Lord and his Church in that employment. And that all the Ministers of the Church of England are destitute of this call we dare likewise challenge any man to make good.  
The Outward call is, when a man thus qualified, moved, and inclined by God unto such an office, is separated, designed, and authorised by men thereunto likewise.  
This is considerable either as in Ecclesiâ constituâ, a Church settled; or as in Ecclesiâ Restituendâ, a Church to be Reformed.  
In a settled constituted Church this outward call is by Imposition of the hands of the Presbytery, upon due and mature examination and approbation of the person so qualified, with prayer commending him to God, who hath fitted and inclined him unto that service; and this call the Ministers of the Church of England had in Collegio presbyterorum.  
But it was objected, That we had this our Ordination from Antichristian and wicked men, who cannot do any thing for Christ.  
To this Answer was made: 1 That no man was able to affirm, that all they from whom the Ministers of the Church of England received their Ordination to the Ministry, were wicked or Antichristian. And that we could with much more confidence affirm, that many of them from whom our Ministers received Imposition of hands, were men fearing God.  
2 Dato sed non concesso, supposing, though not granting, that they were such, we further answer in these three Assertions.  
First, That some evil men may, and always have de facto been, Officers and Ministers in the Church. In the Church of the Jews Hophni and Phinchas; in the days of Christ, Scribes and Pharisees; in the family of Christ, Judas; in the Churches of Christx, envious and perverse Teachers, Phil. 115. Act. 20. 29, 30.  
Secondly, that the wickedness of such men did not null or evacuate their ministerial acts: for our Saviour would have the Scribes and Pharisees heard while they sat in Moses chair, Mat. 23. 2. and the Apostle was glad when men preached Christ, though it were out of envy: and Christ's commission did as well authorize Judas, as any other, to preach the Gospel, and to baptise, Mat. 10. 5. John 4. 2.  
Thirdly, that if the principal acts belonging to the ministerial function of such men, namely, Preaching and baptising, or administering Sacraments, were not nulled nor made void by their personal wickedness, then consequently no other act comprised within the same office or commission, could be thereby made void. So that if Judas had been an Apostle, when Christ sent his Apostles to Ordain Elders in the Church, his Ordination, notwithstanding his personal wickedness, would have been as valide, as his Preaching or baptising formerly had been. [The leprosy of the hand doth not hinder the growing of the corn which that hand soweth. Whatever arguments Austin useth in his Writings against the Donatists, to confirm the Baptism of heretics, are valid to confirm the Ordination of the like men.] So that though they were neverso wicked, heretical, or Antichristian Ministers, through whom the Ministry appointed by Christ, hath by mean conveyances descended upon us, yet this doth not at all void our Ministry. [A River which hath a pure fountain, may run through many impure channels, and yet becoming pure again, is no way prejudiced by the impurity of the channels through which it passed. The Word, Sacraments, Ministry, are Christ's own, an continue to be His still, what corrupt hands soever be the instruments of conveying them.]  
Finally, if we should take for granted upon the principles of the Donatists, that the Ordinations of heretics or other wicked men were void, and so there were no ordinary way for continuing a succession in the ministry, but that upon the universal corruption of instruments, visible succession were interrupted: yet in Ecclesiâ restituendâ, an unusual and extraordinary call in the Church itself, so reforming would be in that exigent and extremity a valid and sufficient designation of men in themselves duly qualified for that office. And even so the first Reformers of the Protestant Churches were called out unto the service of those Churches in the work of the Ministry, the Reformation whereof they had by their zeal and labours so much promoted. For the dispensation of the Word and Sacraments, by the Ministers of the Gospel, being a work necessary and perpetual, Matth. 28. 19, 20. Ephes. 4. 11, 12, 13. 1 Cor. 11. 26. where ordinary means of continuing them are impossible to be used, unusual and extraordinary may take place. [The ordinary course of Circumcision was to be on the eighth day, but this course being not so well observable in the case of Israel's travel through the wilderness, it was at last observed in an extraordinary manner, to wit, after forty years, Josh. 5. 2, 7.]  
And the equity of this will the more appear if we consider that in this case, the Church doth not do more than she may do, only something, which ordinarily should be done, is left undone, for want of such officers unto whom the doing of it did belong. For Election of men to this service may be by the Church herself, though formal ordination by imposition of hands be only by officers. And the church's Election alone in this exigent would be a valid call, where imposition of hands were impossible to be obtained, because where and when officers do do it, the Church may be said to do it by her officers: and where there are no officers to do it, the election of the Church doth virtually comprise the act of the officers. [The Apostle saith, that unto principalities and powers was made known BY THE CHURCH the manifold wisdom of God, Ephes. 3. 10. and yet the Church did it not but by the Preaching or ministerial works of her officers.]  
It shall not need to add here what Mr. Beza saith of the first Reformers, That they were à Deo extra ordinem excitati, rebus ita collapsis, ut ordinariae vocationi nullus esset locus relictus, That they were extraordinarily raised up by God, the state of the Church being so corrupted that there was no place left for an Ordinary Call.  
So then upon the whole matter we affirm, That we are lawful Ministers of the Gospel, having by Ordination received Imposition of hands in Collegio presbyterorum, and our first Reformers (besides the like Ordination, which the wickedness of Instruments could not invalidate) were by the Election of those Churches (unto the Reformation whereof they had so eminently concurred) called out unto the same service. This was the substance and sense of what was spoken.  
Thus far this day, the report whereof might well have been spared in this juncture of businesses of higher concernment, had not the partial and uncivil (not to say uncharitable) reports of some enforced so much from us, we rather choose to ask pardon for saying so much, then for saying so little, and so many of us as held ourselves at this debate silent, do conceive that we need no Apology for so doing with wise men; and for such whom neither our speech nor silence, our presence or absence, our mildness nor earnestness can please, we are not at leisure to give any account of ourselves to them, 
* Tu linguae, ego ourium sum dominus.  theirs be their tongues, ours our ears; we go forward in our intended narration.  
Master Earbury was assured by his followers that he had gained the day, and therefore now he was the only Minister, or rather Apostle in the World; whereupon he began to gather some people together, as if he intended to build, plant, or gather a Church; but first he thought fit to dig at the foundation of the true Church of Christ, which we must needs confess was the best way to overthrow it, and make good his grand assertion that Christ hath no Church on earth. Mr. Earbury therefore upon the eleventh of December, at a public meeting before divers of the City of Oxford, endeavoured to prove this proposition, That the fullness of the Godhead, the same fullness of the Godhead which is in Christ, dwells bodily in the Saints, in the same measure, though not in the same manifestation as it dwelled in Christ whilst he was here below in the flesh.  
For the proof of this damnable doctrine, he alleged (as we are informed) these places of Scripture, 1 Sam. 16. 13. compared with Heb. 2. 11, 12. and psalm 22. 22. Coloss. 1. 27. Coloss. 2. 9, 10. John 17. 21, 22, 23, 24. Ephes. 3. from v. 14. to the 19 1 Cor. 12. 12. 2 Pet. 1. 4. Zach. 12. 8. Mark, the Scripture doth not only say we shall bex one with God as Christ is, but it saith more, we shall be as God. But (Saith he) it will be objected, That God hath anointed Christ above his fellows, Heb. 1. 9 I answer (Saith he) this place is meant of being anointed with the Godhead: but be it known to you, Christ hath no more of the Godhead than we have, and therefore is not anointed in greater measure than we are, but only in a greater manifestation; and if we believe this, we shall do greater works than ever Christ did; that Text then, Heb. 1. 9 is meant only of the manifestation of the Godhead; For as the soul is as much in the little finger, as in the head, so is there as much of the Godhead in the least member of Christ, as there is in Christ himself. I do, saith Master Earbury, remember another Text that is urged by some to overthrow the doctrine which I have delivered, which you may read in the third Chapter of John▪ v. 34. 35. but the objection being specially grounded upon the 34 verse, may be answered out of the 35 verse, for saith Master Earbury, whatever God hath given to the Son he hath given to the Saints, and if the Saints saw this they would never ask any thing any more of God, because all things are given to the Saints, and God loves the Saints as he loves the Son, John 17. 23. True it is, that all Kingdoms, Countries, and people arex given to Christ, psalm 2. 7, 8. but it is as true that they are given to the Saints, Revel. 2. 26, 27. whatsoever the Son hath received of the Father, the Saints have received likewise, they have received the same power, the same glory, but they do not see it. Nay, whatsoever is spoken of the Son is spoken of the Saints, for the Saints are the Son; and this is manifest, faith Mr. Earbury, and then produced two places of Scripture to prove it, Revel. 3. 9 Revel. 21. 7. We are now heirs of all things as the Son is, and we shall know it, and men shall know it, and come and worship at our feet: therefore let this be the ground of our Faith and Hope, for Christ is not shut up in Heaven, but Christ is in us the hope of glory.  
Master Earbury doth as you see positively deliver these blasphemous errors, and yet when he was admonished by one of our brethren, he said, he did not deliver any thing dogmatically, for he did only inquire into the Truth of things as one that was to seek. To which it was replied that, First, he did urge Scripture to prove his opinion. Secondly, that he said his Exposition was manifest. Thirdly, that he pressed the people to receive his Exposition, to build their hope upon his interpretation, and to believe the Scriptures in his sense. Fourthly, to encourage them to receive his interpretation, he assured them that if they would believe his doctrine, they should do greater things than ever Christ did, and men should come and worship at their feet. Fiftly, he was advised to deliver practical points to the people, and not to teach any thing for truth concerning which he was not fully persuaded in his own mind. Sixtly, our brother desired him to inquire of those who were able to resolve him in those things of which he doubted, and not to inquire of a company of unsettled people, for by that means he might bring them also to doubt of most of the principles of the Christian faith.  
Moreover, 
Decemb. 11.  upon the eleventh of December, Master Earbury took upon him to prophesy of greater shakings yet in England and Scotland, as well as Ireland. In Scotland, faith Mr. Earbury, they think to preserve themselves, but you shall see and they will feel greater shakings yet, even mighty earthquakes; but if the Lord teach you this doctrine which I have now delivered, it will keep up your spirits. Remember that it is not only God that gives you strength, but God is your strength, and you shall walk upon God himself as upon high places; believe it, we are filled with the same Godhead, with the same glory that Christ is, and we are one with the Father as he is.  
These Notes were communicated to one of our company by a Captain; whereupon, one of our brethren preached just the contrary doctrine, and proved that it was a fundamental Article of the Christian Religion, because Christ hath built his Church upon this fundamental confession or acknowledgement, as upon an immovable Rock, Matth. 16. 16, 17, 18. Simon Peter said, Thou art Christ the son of the living God; and what said Christ? upon this Rock will I build my Church. This is the great Article so often disputed and cleared in primitive times by the Apostles for the conversion of Jews & Gentiles. That Jesus Christ who took our nature of the blessed Virgin, is the true Messiah the son of the living God, God equal with his Father, nay the same God (though not the same person) with his Father, God by nature and yet Man by nature; perfect God, and perfect Man, both natures the divine and human being inseparably united in the person of the son of God, the second person of the glorious Trinity. This truth was made evident by the whole series of the book of the Acts of the Apostles, and therefore it's not sufficient for us to acknowledge that Christ is in some sense God and Man, but we must believe this truth as it is revealed and declared in the Scriptures, because the Scriptures are the doctrinal; foundation, and Christ the personal foundation. We are built upon the foundation of the Prophets and Apostles, Jesus Christ himself being the chief corner stone, Ephes. 2. 20. ye must walk, saith the Apostle, as ye have received, and be built up in Christ, and established in the faith as you have been taught, Coloss. 2. 6, 7. Divers of Master Earbury his Auditory were startled with this Sermon: two of them came to Mr. Cheynell, and told him that he had delivered Doctrine contrary to what they had been taught by a very precious man Mr. Erbury; Mr. Cheynell told them they were to examine which of those contrary Doctrines was agreeable to the scriptures; For he that preacheth contrary to M. Erbury his opinion is not to be condemned, if Mr. Earbury his opinion be contrary to the word of God: whereupon they desired Mr. Cheynell to give M. Erbury a meeting, that the point in controversy might be fully discussed in the presence of them who had heard both Ministers preach. M. Cheynell offered to meet at Mr. Mayor's house; and put off his other business that he might fulfil his promise; but contrary to expectation, Mr. Erbury desired to be excused; whereupon Mr. Cheynell wrote to M. Erbury to meet him anywhere else, if he desired a more private meeting, or to meet him at the Scools if he desired a more public disputation: Mr. Erbury refused to write an answer or declare his opinion under his hand, yet signified his desire to confer with Mr. Cheynell; upon this answer Mr. Cheynell were to his Quarters, and after conference with him, did both beseech and admonish him before an Officer of the Army to study those points better, and to consult some that were able to give him satisfaction in them: for if he consulted none but unsettled men, he did not take the right way to be settled. Mr. Erbury replied, that God did reveal the mystery of Christ to babes, and conceal it not only from worldly wise men, but from those that were spiritually wise, as if any man could be spiritually wise without the knowledge of Christ: surely this was as vain as if he had said Christ will save babes, and damn those that are spiritually wise, for no man can be wise to salvation who is ignorant of the saving mystery of Christ, and certainly that is the mystery our Saviour speaks of, Matth. 11. 25. 26. Master Erbury after this admonition preached to divers of the City in an high and daring way, He took that portion of Scripture, 1 Kings 4. 25. for his text, and preached to this effect, as we are credidly informed.  
They are much deceived who say we deny the Godhead of Christ, for Christ is nothing else but God [he meaneth God the Father] manifested in our flesh. Christ is anointed with the Spirit, that is, the power of God, isaiah 61. 1. Luke 4. 18. He hath anointed me, me; what Christ as a distinct person from the Saints? no, Christ and all the saints; For it is but simply understood to look upon Christ as distinct from the Saints, because Christ and the saints make one man; He is the head and we the Members, He and we make one perfect man. The Saints have the same anointing that Christ had, and therefore as Christ was sent to preach, so are they, and indeed the only preaching and teaching from God is in the Saints. It is not the wisdom of this Nation that can invent to send Preachers abroad: but when God hath broken the Nation and their forms, they set up a new form, but there will never be any true teaching till Christ doth appear in the Saints they only have the only oil, isaiah 61. 3. 4. and therefore they only shall build the old waste places. What is become of those Preachers that had their Orders from the Bishops, and so from the Pope? There is not one to be found in the North and in Wales, they are gone to far Parsonages from whence Malignants have been thrown out; You may see what a blessed Reformation we have now at this day: the saints shall build these old wast places, not men in holy Orders (they will not accept of 20 by the year) but the saints shall build them, the saints, not those who call themselves Ministers, but those whom the people shall call Ministers, 
isaiah 61. 6.  isaiah 61. 6. Priests and Ministers because they shall have a double portion of the spirit, verse 7. double to that which the Priests had under the Law, or Ministers heretofore under the Gospel, and it shall be acknowledged that God is in their flesh, verse 9 mark, a double portion in their land, that is, in their flesh. It is by providence that we speak now, for the world seeks to hinder us; but the Law shall go forth of Zion, Micha 4. 2. Zion, that is the place where God dwells; where is that but in the saints? The Law than shall go forth from the Saints: what Law? not the commandments, but the Law of the spirit shall go forth out of the saints, even the Law of the spirit of life in Christ; The word of the Lord shall go forth, that is, Christ himself, Revel. 19 13. that is, there shall be an appearance of Christ in the Saints. King's shall bow down and lick the dust Psal. 72. 9 10, 11. under whose feet? why, the feet of the Son and of the Saints, (as we shall show hereafter) and then there shall be peace. Now there is a war amongst the Saints, independents against Presbyterians, and they against the rebaptised, but when God shall appear in our flesh, there will be no vexing of one another. My dear friends, be sure that where there is a destroying spirit in the Saints, there is no appearance of Christ; for this is nothing but the appearance of Antichrist and of the devil, who was a murderer from the beginning. I am afraid to call them Saints who have the spirit to make a man an offender for a word, who have an intent to catch men and imprison them, nay bring them to death; to take advantage of a man's weakness, this is not the spirit of Christ, this is the spirit of Antichrist, for the Saints shall not hurt in all the holy mountain, not a Jew though he curse Christ Jesus, nor a Turk that makes a scoff of the Son of God. It is a strange hypocritical nation this; we have prayed these eighty years for the conversion of the Jews, and yet we will not suffer a Jew to live amongst us: I fear the blood of the Jews cast out of this nation, and abominably butchered, is not yet washed away, this is a mere mockery, there must not a Papist nor a Malignant be suffered to live amongst us. We pretend to Christ and we have not the spirit of Christ within us, for a destroying spirit is the spirit of Antichrist. Dear friends be not angry if the spirit of Antichrist appear in you, for it was in Christ's own Apostles in three things.  
First, a spirit of Prelacy or pride; the poor fishermen dispute who should be greatest.  
Secondly, a spirit of conformity; because one did cast out devils and did not follow them, they forbade him.  
Thirdly, a spirit of cruelty: suppose men will not own Christ, will ye destroy them? are you of the spirit of James and John, of a destroying spirit? Christ came not to destroy any man's liberty or life, therefore a destroying spirit is the spirit of Antichrist. Consider what is said of the Beasts in the Revelation, the Dragon was under Popery, another Beast under Episcopacy, and the next Beast is that of these times, his appearance is lowly yet, but he speaks like a dragon, bonds, banishment, blood. Note, first, his pride, he speaks high things. Secondly, the spirit of conformity, you must receive a mark in your head, and be of their opinion; and a mark in your hand, practise as they do. Thirdly, a spirit of cruelty to vex those that will not conform, they must have no liberty of conscience, nor liberty of Trade. Many Saints have been hanged, as Barrow; and it may be some in these days may be put to death, and it will be a wonder to after ages why they were so. The four plagues of Babylon are death, that is a dead spirit; famine, that is, want; they are ever complaining of this want and that want, they are afraid of this sin and that sin, they want this grace and that grace; this is a sign that we have the spirit of Antichrist in us, we do not see our fullness and praise God for it, we have all the fullness of the Godhead in us and do we complain? Yet M. Erbury thought fit upon another day to enlarge himself upon that Text, he preached on before in the presence of divers Citizens, 1. Sam. 16. 13.  
Christ, saith Master Erbury, is nothing else but the anointed of the Lord, anointed with the Godhead, and so are the Saints, for Christ and the saints make one anointed. Habak. 3. 13. all the Godhead is in us as it is in him, though this be not manifest, yet we have for the present the same glory that the Son hath, John 17. 22. Dear friends, Christ was anointed with the Spirit also, but what is the Spirit? The Spirit is the power of God and the appearance of Christ. All power is in God, now when that power of God shall act and come forth, than it is the Spirit. therefore the Spirit is the coming forth of the power of God. Secondly, the Spirit is the appearance of Christ, for Christ is called the wisdom and the power of God, so than the coming forth of the power of God is the Spirit and that Spirit is Christ, for Christ and the Spirit are both one. Friends, we have an ignorant blind devotion, we pray to Son, Father, and Spirit, and know not what the spirit is, but the scripture tells us that the spirit is the power of God, and the appearance of Christ, Luke 1. 35. chap. 24. 49. the power of the most High, that is, the spirit, Acts 2. 4. 2. Cor. 13. 4. compared with 1 Pet. 3. 18. the spirit than is the coming forth of the power of God, and therefore we must not look upon the spirit as a person in the Godhead: poor people are miserably puzzled about this, and therefore I will show it out of the scripture. There is but one God and that is the Father, in whom all power is. 2. When this power comes forth, it is the spirit. 3. All the power of God comes through Christ, and therefore Christ is called the power of God, nay the spirit, 1 Cor. 15. 45.  
In their divinity yonder, they will say, the Father is not the Son, the Son is not the Spirit, but I say that Christ is the spirit, that is, Christ in his appearance is the Spirit, John 14. 16, 17 18. The spirit shall come, that is, I will come and comfort you, the power of God shall appear in me, so than the other comforter that he would send was not another third person, but the power of God appearing in Christ, therefore let us not be cheated in the beginning of our Religion; read 2. Cor. 3. 17 18. The Lord Christ is that spirit, that is, he in whom the power of God is, the 18. vers. is best translated in the Margin of your Bibles of the Lord the Spirit, Christ then is the Spirit. Beloved, that we may be in a maze no longer, let us know God aright as he is.  
1. There is one God.  
2. As there is one God, so we read that there is the Father, the Son, and the Spirit. Now these three are not three persons in the Godhead, but they are several appearances of God unto men. As God is in himself and of himself, so he is the Father.  
3. As God comes forth in the man Christ Jesus, as the fullness of the Godhead dwells in him that is the Son.  
4. God coming forth in power is the Spirit. We do not by this deny the Godhead of the Son, but show what we hold of the personalities, they are but the inventions of men. The Spirit is nothing but the power of God in the man Christ, and therefore Joh. 17. 3. there is no mention of a third person. And in the Book of the Revelation there is no praise given to the Spirit, but all to the Father who sits upon the Throne, and to the Lamb, to the man Christ Jesus, in whom God dwells bodily, as he doth in the Saints. Now than this is that I drive at, that as soon as we know Christ in us, and that we are anointed in him, than the spirit of the Lord shall come upon us, that is the power of the power from on high, there will be the appearance of Christ in us; this is plain to me, I trust it is so to you. We shall have the appearance of Christ (as David had) in our sufferings, sayings, songs.  
1. In our sufferings, for our sufferings are as David's were, the sufferings of God: our sufferings are as Christ's were, most from God, Matth. 26. 38. Mark 14. 33. why did Christ take some Disciples to pray with him? why, because he was afraid to pray alone; and he prayed the same words thrice, because he was amazed and could not go forward, but prayed the same words over and over; and it hath been so with me when I had the spirit of bondage. You talk much of a man crucified at Jerusalem some hundred years ago; it is no such great matter to know that Christ suffered at Jerusalem, but to know that we suffer as the Son, that our iufferings are the sufferings of God, there is the mystery: I dare not say any more, for the time is not yet come to speak the truth; only thus, David filled up what was before, and we fill up what is behind of the sufferings of Christ, Col. 1. 24. Rev. 12. 11. all our sufferings are the blood of the Lamb.  
2. In our sayings as David, Psal. 22. 22. Hebr. 2. 11, 12. John 8. 28. Psal. 71. 17. David never went to School and he knew hidden things.  
3. In songs, Christ did sing in David, we must sing in Christ we set up ourselves when we do not speak and do things as the power of God, and in the appearance of Christ; we shall be as mopish as Saul if the Godhead do not appear in us, &c.  
It was as we conceived high time to call Mr. Erbury to an account, after so many fair warnings given him and so many foul errors preached by him, both to Scholars and Citizens; but because Master Erbury his followers were as confident as he was, that no man was able to disprove or refute him; one of our company undertook that Task, and offered to do it in the public schools, the fittest place for Scholars to dispute in, but Master Erbury desired that the meeting might be at the University Church upon Monday the 11 of January at two of the clock in the afternoon, because some of his followers were unwilling to meet at Schools: They met accordingly; Mr Erbury desired leave to explain himself; and began much after this manner:  
Friends, and Fellow-soldiers, and you gentlemen Scholars, I am come hither this day to answer a public Charge, and a private Challenge, &c. Whereas it did appear indeed that M. Erbury his Adherents made the Challenge; but that was not insisted on, Master Erbury had fair leave to proceed in his Apology. He said that it was not his custom to speak any thing dogmatically, for he did proceed in all his Lectures by way of inquiry. How true this Apology is may appear by the extracts of his three sermons before: and if it had been true, yet it is no Apology; for this is to be a mere sceptic, and the ready way to teach his Auditors to question all things, and hold nothing. But Master Erbury was not ashamed to own this deceit, for he presently added that he spoke not as a Minister to them, for he had renounced his M●nistery long since in the presence of the Bishops, nor did he speak as a gifted man knowing the mystery of Christ, but as one that was to seek, and therefore (said he) we are now upon a way of inquiry, we are seeking out David and the King, according to that prophecy, Hosea 3. 5. For I find that Christ is a mystery hidden, not manifested by the Prophets or the Apostles, for the Apostles, saith he, did but see Christ in a glass darkly; but we, saith he, behold the glory of God shining in the man Christ, the face of Christ, that is, the person of Christ, and we have Christ in us the hope of glory, and that is indeed The mystery, Coloss. 1. 27. Christ as without us is not the mystery, but Christ as in us, Christ as born in us, suffering and rising in us, for our sufferings are the filling up of Christ's sufferings, Coloss. 1. 24. Now though Paul knew Christ suffering in him, yet Paul confesseth that he had not attained to the resurrection of the dead, Phil. 3. 10. 11. This mystery than was manifested only in part to the Apostles, and primitive Christians: but ever since the Apostles ceased, this mystery hath been a sealed book, as you may see, Revel. 5. 1. 2. 3. He that sits upon the Throne is God, even the Father God himself. The book is sealed with seven seals, that is, perfectly sealed, and no man in Heaven or Earth, or under the earth, is able to open this book, but this book shall be opened again when Christ shall come in his spirit in the Saints, Revel. 10. 1. 2. this little book contains the mystery, Christ in us the hope of glory; And when the seventh Angel doth begin to sound, the mystery of God shall be finished, Revel. 10. 7. Now this mystery is nothing else but Christ in the Saints, that is, Christ is not a distinct person from the Saints; for the Saints and the Son make one perfect man, Ephesians 4. 7. 8. 9 12. 13. Master Erbury had many other excursions before he came to the question: to which it was replied, but we shall give you a brief account. Master Cheynell desired to know of Master Erbury what that mystery was, which Master Erbury was better acquainted with then the Apostles, or primitive Christians; whether it was the mystery of faith and godliness, a mystery necessary to salvation; if it were necessary to salvation; then sure it was sufficiently revealed to the primitive Christians: but if it be not a saving mystery saith Master Cheynell let us never trouble the people with it. 2. Master Cheynell desired to know how Master Erbury came to open that book, which no man in heaven or earth can open. 3. Master Cheynell asked him whether the seventh Trumpet had yet sounded. 4. Whether Master Erbury had any new revelations which were not contained in the Scripture. 5. Whether he made himself an Apostle, a Prophet, or of some higher order, because he pretended that there would be no Ministry till new Prophets and Apostles were sent to gather the people of God dispersed abroad and intimated that he himself knew more of the mystery of Christ then the Prophets or Apostles. Master Erbury would not give any positive answer to any of these questions; for he said they were ensnaring questions: To which Master Cheynell replied, why then our meeting will be to little purpose, if you will neither explain or vindicate your doctrine; But the truth is, Master Erbury saw he had overshot himself in these elaborate extravagancies, rather than expositions; for if he had said that the seventh Trumpet had not yet sounded, than it would have followed:  
1. That the mystery which Master Erbury pretends to be so well acquainted with is yet sealed, and not revealed to Master Erbury, or any other.  
2. Master Erbury by his exposition of Revel. 10. and Ephes. 4. compared together, doth overthrow his own opinion and confirm ours, if the seventh Trumpet hath not yet sounded; for by both places laid together, if Master Earbury his exposition be solid, Pastors and Teachers must be continued in the Church, till the mystery be finished, and therefore till the seventh Trumpet hath sounded, Revel. 10. 7. But the mystery, saith Master Earbury, will not be finished till Christ and the Saints are made one perfect man, Ephes. 4. 11, 12, 13. Therefore there is still need of Pastors and Teachers in the Church if the seventh Trumpet hath not yet sounded, and Master Earbury hath but deluded the people in pretending to declare a secret to them, which will not be declared till the seventh Trumpet hath sounded. Master Cheynell did likewise desire them to observe that Master Earbury did intimate that God the Father only is God of himself, and that the Saints are equal to Christ; but enough of that anon; After many circumlocutions Master Earbury did at length descend to the question, and laid down this Thesis, The Saints have the same fullness of the Godhead dwelling in them, in the same measure though not in the same manifestation, as it doth in Christ: but the Godhead shall be manifest in the same manner and measure in the Saints as it is in Christ.  
Mr. Earbury endeavoured to prove this proposition by the 14 of John from the 2 verse to the 20. From the 2 and 3 verses he raised this observation, That Christ ascended that he might receive the fullness of the Godhead for himself, that so he might impart it unto us; because he went to prepare a place for us, that he might come again and receive us to himself that where he is we might be also: but Christ's mansion was in the Father, verse 10. therefore our mansion is to be in the Father, and the fullness of the Godhead is to be imparted to us as it is to Christ. For the Father is the Godhead, and we are to be in the Father, and the Father to dwell in us, as he dwelled in Christ, and Christ in the Father.  
To this exposition there were these exceptions taken by our brother.  
1. Christ had the fullness of the Godhead before his ascension, and therefore Christ did not ascend that he might receive the fullness of the Godhead.  
2. If the Godhead were imparted to any Saint, that Saint would be as Christ is, truly God.  
3. The Saints are not in the Father, as Christ is in the Father; for the divine Persons are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quia {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, they are in one another because they have one and the same infinite essence, they are all three one and the same God.  
4. The Father is not the Godhead, because the Father if we speak properly, is the first Person, the Godhead is the nature of all three Persons.  
His next Argument was taken from John 14. 12. The Saints have a greater power than ever Christ had, for every one that believes in Christ may do greater works than ever Christ did.  
Our brother answered, that the speech was limited, they should do greater works than these, that is, greater than the miracles which Christ's speech referred to, and therefore Master Earbury did ill to interpret the Text, as if the words were to be simply and universally taken, when it is evident that they are to be restrained quoad materiam subiectam; for Christ did satisfy the justice of God for the sins of all the elect, which no Saint could ever have done. M. Earbury was asked whether he would acknowledge that Christ satisfied God's justice for the sins of all the elect? but he would not answer yea, or no, but said that M. Cheynell endeavoured to entrap him. M. Earbury said that the Apostles gave the Holy Ghost, which was a greater work than ever Christ did. M. Cheynell desired him to prove that the Apostles gave the Holy Ghost as Christ did, by their own immediate power, or prove that Christ did not give the Holy Ghost. M. Earbury replied, that Christ did not give the Holy Ghost before his ascension; and so retreated to his first hold, as if Christ had ascended, that he might receive such a fullness of the Godhead as did enable him to give the Holy Ghost. Our brother desired them who were acquainted with the Socinian controversies, to observe that M. Earbury had not his revelation from heaven, but Poland: and desired M. Earbury to consider that Christ satisfied for the sins of the elect before his Ascension  
M. Earbury his next proof was taken from John 14. 20. 21. Joh. 17. 5. 21. 22. from whence he collected that the same fullness of the Godhead was given to the Saints which was given to Christ, for the Saints have the same glory because they are one with Christ, perfectly one with him, as the Father is one with him, & therefore the fullness of the Godhead dwells in them. The same glory which Christ asks for in the 5 verse, he gives to the Saints verse 22. of the 17 of John, there is the same union between Christ and the Saints, which is between Christ and this Father, verse 21. 23. the same love verse 23. I say the same love, saith M. Earbury, speak in as high a measure as you will, I will prove the same measure, nay there is a higher measure of love expressed to the Saints, then to Christ, though in a mystery, there is the same love and the same union, that is, an union of love. Many answers were given to this Argument which need not be repeated. To that concerning union with Christ, it was answered to this effect, That the union between Christ and the Saints is either a mystical union by faith, or a moral union by love, or a glorious union by a beatifical fruition. And because M. Earbury pressed the word (as:) one with the Father as Christ is one; our brother answered, that there was a received distinction among Divines, sicut veritatis, sicut aequalitatis, sicut similitudinis. (As) doth sometimes note only the truth of a thing; and so the union between Christ and the Saints is a true union, a real though a mystical and spiritual union. 2. (As) notes no equality in that place of John, though it may note a similitude, so the proportion and distance be observed between creatures and their Creator. Finally, M. Cheynell told him that the interpretation smelled too strong of Poland, when he intimated that there was only an union of love, between the Father and Christ, for there is also an union of nature; but there is not an union of nature between God and the Saints: the saints are joined to Christ by faith, and are therefore one spirit with him, 1 Cor. 6. 17. but they are not one God with him.  
Then M. Earbury insisted very long upon Coloss. 2. because that Chapter doth explain the mystery of God even the Father, and of Christ, verse 2. though the Spirit that is the power of God (as we said before) even Christ, who is the wisdom of God, and the power of God doth manifest himself, Joh. 14. 21. The Father is the eternal God, God in himself and of himself greater than all, and highest of all: the Father is the Godhead, and he fills the man Christ with all the fullness of the Godhead, Coloss. 2. 9 For Christ hath all given to him as the Saints have; and as there is the fullness of the Godhead in Christ, so is there also in the Saints, For they are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} verse 10. which is rendered complete, now the Saints are not complete till they are filled with all the fullness of God Ephes. 3. 19 filled with love, for God is love, and that love wherewith we are filled is God: filled with Christ the wisdom of God, and with the spirit the power of God, with those three that are in Heaven: this is the mystery and it is incomprehensible, for the love of God to Christ and the Saints is Incomprehensible.  
We fear that you would be tired out, if all that was objected against this exposition should be related; but it must be observed, first, that when M. Earbury speaks of God, he saith, [God even the Father] and when he mentions the Father, he saith, the Father is God himself, the eternal God &c. whereby he doth intimate, that Christ is not God of himself, the eternal God, equal to his Father. Our brother therefore took exceptions against these expressions, because they seemed not to drop from M. Earbury, but to be affected since they were so often repeated. M. Cheynell offered to prove that Christ is God by nature, God of himself equal to his Father. M. Earbury replied, dear Sir, you are not to dispute, but to answer what I object; whereas indeed M. Earbury was to have been respondent, and did make a Speech instead of a Supposition for the explication of his Thesis, and therefore M. Cheynell should have had free liberty to have disputed, and M. Earbury was engaged to answer his arguments, but when that would not be permitted, and M. Earbury desired our brother to consider, that that phrase God by nature, was no Scripture phrase. Master Cheynell replied, Sir, now it appears that you are not so well read in Scripture as you pretend to be, you may read the expression, 
Galat. 4. 8.  Gal. 4. 8. and though you will not give me leave to dispute▪ yet suffer me to expound the place, and show the ground of my Exposition: The Apostle shows in this place  
1. That religious service must be performed to none but to him that is God by nature, from hence it will follow, that if Christ be not God by nature, we ought not to perform religious service to Jesus Christ.  
2. The Apostle shows that they are ignorant of God, who perform service to them who are not Gods by nature.  
3. M. Cheynell showed that Christ was God by nature, subsisting in the form of God, and was God equal to his Father, and proved it from Phil. 2. 6. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, subsisting in the form of God, thought it no robbery to be equal with God. He who is in the form of God, and without prejudice to the Father equal to him must needs be God by nature, the self same God (though not person) with the Father; and therefore an Independent God, God in himself, God of himself, the eternal God. It is robbery to make more Gods than one, It is robbery to make the Saints equal with God, but it is no robbery to make God the Son equal with God the Father, because Christ is God by nature, but no Saint is God by nature; the fullness of the Godhead, all the fullness of the Godhead dwells, and dwells bodily, that is, really, (for body is opposed to shadow) in the person of the Lord Jesus. And therefore it is evident, that the same fullness of the Godhead which is in Christ, is not truly and really in any Saint. The Congregation received this exposition with a general shout and acclamation; but M. Cheynell desired them to forbear, and told them that if he could not entreat them to be silent, he would silence himself and proceed no further, lest such testimonies of approbation might give offence or cause disturbance. 2. Desired the company to take notice that M. Earbury called the Spirit, the power of God, almost as oft as he had occasion to mention the Spirit, which expression did too plainly declare that M. Earbury held correspondence with the Socinians in their heretical opinions. M. Earbury professed that he never read any of their writings, and yet when M. Cheynell distinguished between the spirit and the graces of the Spirit, a little after, M. Earbury forgot himself, and said, that was a polandism, conceiving that the spirit was by that distinction, imprisoned in Heaven, and he began to tell a story of some cast out by a Synod for such expressions: and when M. Cheynell did distinguish afterward between Christ considered as a glorifiedman, and as the Lord of glory; M. Earbury said, glorified man was one of the Polonian expressions: let the Reader judge whether M. Earbury never read any of the Polonian Writers. 3. Our brother desired M. Earbury to deal plainly and clearly with him; whether he did acknowledge and believe three Persons and one God? our brother's question was grounded upon M. Earbury his mention of three in Heaven, and yet his frequent confounding of the Son with the Spirit; for sure if the Son be the Spirit, as he doth commonly preach, there cannot be three in Heaven, for the Son and the spirit are but one as he conceives; nay, there will be but one in Heaven, for the Son is nothing but the wisdom of the Father, or the power of the Father, and so there will be no more divine persons in Heaven, but the Father only. Besides, M. Earbury saying, that the Father is the true God, and God is love, and the Son is wisdom, and the spirit is power, M. Earbury seemed to put off his Auditory with a Trinity of Attributes, instead of a Trinity of Persons, and consequently to make many Threes in Heaven, for justice, mercy, eternity, will make another three in this sense. But M. Earbury said, that he came not thitherto be catechised; but it was easy to reply that he came thither to explain himself, and satisfy the Congregation, which could not possibly be done unless he would give positive answers to pertinent questions. M. Earbury told us, that the fullness of the Godhead should be revealed more clearly hereafter in the flesh of the saints at the sound of the seventh Trumpet, but it was more clearly revealed in the Prophets, then by the Apostles, becasue the Apostles were most taken up with writing about Faith and particular things, yet John the Divine wrote clearly of it, 1 John 3. 2. and therefore he pronounced all them to be Antichristian, who did not believe that there is the same fullness of the Godhead in Christ and all the saints, which he conceived to be very clear from the 1 John 4. 2. 3. that is, saith he, whosoever denies that Christ is in us, is Antichrist, for by flesh is not meant the human nature, saith M. Earbury, but the coming of Christ is the manifestation of the Godhead in the flesh of Saints, for Christ himself is the Spirit with God. Our brother was here forced to lay open M. Earbury, and declare that M. Earbury conceived that Christ was man before the world was, and therefore though he came into the world to be made of a woman, yet he came not to be made man, but to be made flesh. Hereupon Mr. Earbury charged our brother with revealing of secrets, and said, that he had delivered himself to that purpose in a private Conference. Our brother replied, that he had not spoken a word about that Argument, if M. Earbury had not led him into it, by his perplexed discourse, and pronounced such a censure upon all men, that are not of his mind, as to say, they are Antichristian.  
Master Earbury insisted much upon Ephes. 3. 19 That ye may be filled with all the fullness of God; 
See learned M. Bayne his Annotations upon the Ephesians.  which our brother said, was to be expounded by John 1. 16. of his fullness we have all received grace for grace. Divers are said in the Scripture to be full of the Holy Ghost when they are sufficiently enabled to perform the duties which belong to their present estate and are growing up towards that fullness, which all the Saints shall enjoy when God is all in all.  
But M. Earbury seemed most confident when he came to urge his arguments, taken out of the Book of the Revelations.  
The first was drawn from revel. 2. 26. The Saints have the same power over the nations to crush and break them that Christ himself hath. The answer was, that the Saints did not overcome by their own strength, but by the strength of Christ. Christ doth overcome, and we triumph, we have a share in that victory which Christ gains by his own arm, John 16. 33 True saith M. Earbury, but the Son hath no power of himself, he hath all from the Father, and so have the Saints, and the Saints have the same power that Christ hath.  
Our brother denied this bold assertion, 
Bold assertion.  because the Saints are not Omnipotent, nor hath the Father given power to the Saints to quicken whom they will, nor have the Saints life in themselves, as the Son hath life in himself, and the Father in himself, John 5. 21, 26.  
His next argument was taken from Revel. 3. 21. The Saints have the same honour, worship, throne, glory, that the Son hath, nay the same with the Father, and therefore they have the same Godhead.  
Our brother answered, that hard and obscure places of Scripture should be expounded by plain places. But it is clear that all men ought to honour the Son even as they honour the Father, John 5. 23. and it is as clear that the Saints are not to be honoured as the Father is, whom M. Earbury acknowledgeth to be God of himself, highest of all, and greatest of all: to give that honour to the Saints, which is due to the Father is Robbery and Idolatry, and to maintain that it is due to the Saints is loud blasphemy. There was another answer given more direct to that very Text, Revel. 3. 21. our brother observed a distinction of Thrones expressly mentioned in the very Text; The Saints shall sit with Christ in his Throne; but Christ sits with his Father in his father's Throne: Christ therefore must be considered as a glorified man, and so the Saints shall sit upon the same Throne that Christ sits on as a glorified man: but if Christ be considered as the Lord of Glory, as the same God with his Father, so he sits upon the same Throne with his Father. Now though Christ promise that the Saints shall sit with him in his Throne, yet he doth not say, that they shall sit down in his father's Throne as he himself doth who is in the Father, and one God with the Father. Nothing is more clear in Scripture then that no man save he that is God-man is to be advanced to the right hand of the majesty on high, above all that is named in the world to come, Ephes. 1. 20, 21.  
His third argument out of the Book of the Revelation, was grounded upon chapter 21. 7. They who inherit all things have the same fullness of the Godhead in them which Christ had who was heir of all things, Heb. 1. 2.  
Our brother answered, that Christ is the natural Heir of God, that we are the adopted Heirs of God. Christ is Heir of all things by nature, because he is God by nature, but the Saints are Heirs by free grace; whatever blessings they enjoy from their election to their glorification, proceeds from free and rich grace, as they are elected, so are they called, justified, sanctified, and glorified by free grace. And the first Chapter to the Hebrews doth put a distinction between Christ and the Saints, as is evident by the work of Creation, v. 2. his satisfaction, v. 3. his eternal generation, v. 5. we must not say to a Saint as God doth to Christ [Thy Throne o God endureth for ever, vers. 8.  
M. Erbury promised us three Arguments more and threatened to draw them up into form.  
His first Argument was taken from isaiah 61. 1. to 7. They who are anointed as Christ, are to preach the Gospel to the World, and whom the World shall own as the only Ministers of Christ, and shall honour as the Son, they have the fullness of the Godhead in them: but the Saints are anointed with the Godhead, &c. therefore.  
There being but one clause of the major pertinent to the point in hand, M. Erbury was desired to prove that the saints were anointed with the Godhead.  
Mr. Erbury endeavoured to prove it by this Argument. They who know all things are anointed with the Godhead: but the Saints know all things, therefore the Saints are anointed with the Godhead.  
Our brother showed that this was a fallacy, à dicto secundum quid ad dictum simpliciter: The answer was, that the Saints do know all things suo modo, that is, all things necessary to salvation, but they do not know all things simply and universally, because they are not omniscient. They who are omniscient are anointed with the Godhead; but &c. The Saints are not omniscient, therefore they are not anointed with the Godhead; the contrary you see follows from that medium. M. Cheynell therefore made it evident that unless [by knowing all things] was meant that they were omniscient, the major was false; if he took those terms in one sense in the major, and another in the minor, it was a false syllogism, consisting of four terms, as may appear to the eye. They who are omniscient are anointed with the Godhead. But the Saints know all things necessary to salvation, therefore the saints are anointed with the Godhead.  
M. Erbury said that Omniscient was no scripture-term, our brother desired him to prove that the Saints knew as much as God knoweth, or take some other medium; for though it was impossible to prove the proposition denied, yet he might find out some more probable medium. Mr. Erbury tried divers other ways but could not conclude, and therefore our brother being almost quite spent, concluded the exercise as he began with prayer.  
We shall not stand to make general observations upon all Mr. Erbury's dictates, but the design is evident, the Magistracy and Ministry of this kingdom are both aimed at, because godly Ministers preach up the power of Magistrates, and prudent Magistrates countenance pious Ministers who were ordained (by a college of Ministers separated from Rome and Antichrist, by a professed subjection to Jesus Christ) and set apart to preach the Gospel of Christ, by which all discerning Christians know, Antichrist hath been much weakened, and will in time be quite overthrown. Nay, it is clear that all well-grounded policy for the affairs of this life, is grounded upon Religion; for God, and so godliness under God by his ordinance heaps all blessings upon the wisest, and well-built State, it doth uphold and maintain all Common-weals in an happy order, and makes a land to become the land of Immanuel; now the Christian religion cannot be upheld without a Christian Ministry; for if a Ministry had not been necessary, Christ would not have instituted it; being necessary, Christ will continue it, for Christ will not be wanting to his church in things that are necessary for its edification and increase; the Ministry then being instituted, and therefore necessary, must be maintained; for no Christian or company of Christians must presume to abolish an Institution of Jesus Christ. The end of the Ministry is to work upon the conscience for the restraint of sin, and to beget such graces as do incline both Governors to rule, and inferiors to obey according to the word; finally to nourish justice and charity, temperance and fortitude, amongst all sorts of men, and therefore the Ministry doth in its order by God's blessing much serve for the preserving of Common-weals, the glorifying of God, and the saving of souls. They then that are enemies to the Ministry, are enemies to the welfare of States and Churches. When Mr. Erbury can prove that the saints are equal to Jesus Christ, we will acknowledge that the saints may both preach, and ordain Preachers.  
We were bold upon such sad considerations as these, to write this following Letter to our Noble and more victorious than triumphant general.  
May it please your Excellency,  
TO take these few lines into your saddest thoughts: We are commanded to give an account to the Parliament of the state of this university, and City, Mr. Erbury doth publicly deliver divers blasphemous errors in this City, such as these, That the fullness of the Godhead doth dwell in the Saints in the same measure, though not in the same manifestation as it doth in Christ; and that the Godhead shall be after the same manner in the saints, as it is in Christ; the Saints shall have the same worship, honour, Throne, glory, that Christ hath, and a more glorious power to do greater works than ever Christ did before his Ascension. He will not acknowledge That Jesus Christ is God of himself, God by nature, and the same true God with the Father; the truth is, we are not able to recount all his errors and blasphemies, but he hath been dealt with, first by Letter, secondly, by Conference he was admonished in private, and (when he would not cease to seduce divers godly persons of this City who are committed to our care by both Houses of Parliament) he was publicly refuted in the university Church. Colonel Ingol●by hath been made so sensible of his intolerable insolen●e, that he hath (as we are assured) cashiered him, and yet he continues in the Garrison; we make our address to your Excellency before we make any complaint, or give up our account to the Parliament (which must be done within this month) that your Excellency and we that are so deeply entrusted, may both give up our account with joy. The rest of our brethren are of our judgement, but are not now present with us. Nay, it is granted by all in our Assembly, that none are to be tolerated, whose errors are contrary to the common principles of Christianity, and we do thankfully remember when we received such noble entertainment at your Quarters, that you did zealously declare your judgement against a licentious spreading of damnable doctrings: We recommend this weighty business to your care, and you and your Army to God as it becometh  
Your Excellencies humble servants, H. Wilkinson. F. Cheynell. Hen. Langly. H. Cornish.  
Upon the receipt of this Letter, his Excellency returned this gracious and satisfactory answer,  
Gentlemen,  
I Cannot but acknowledge this as a very good respect to me and this Army, to give me Cognizance of what you apprehend touching M. Erbury, before you make more public addresses, as likewise of your fair and religious carriage to him, in admonishment and reasonable debate with him; I hope I shall take care to prevent your further trouble in this matter; and therefore have sent to him to appear before me; I should be unwilling to be found one, who should either countenance any member of this Army, disturbing the civil peace and power (under whose protection we all are) or maintaining such errors as impeach a greater power and sovereignty, to which all men (who profess themselves Christians) must acknowledge themselves subject: And this is all, that at this time I shall trouble you with, with this further desire; That in such cases as these (if any hereafter happen) you would continue the same love and respect unto me, which is, and shall be very much acknowledged by,  
Northampton. Jan. 30. 1646. Your very affectionate friend, T: FAIRFAX.  
We humbly conceive it altogether needless to give any farther account of the University in regard the Visitation approacheth, and therefore we shall not anticipate their work.  
As for the City, we must needs say, we have found among many of them much love and respect; we can speak it, (and we desire to do it to God's glory) he hath given us some evident pledges of our Ministry among divers, who have been so far wrought upon, that they have in a public manner renounced and abominated that bloody Oxford-Oath, which they had formerly taken, desiring upon a Fasting day to be humbled for that sin in a special manner, and also that the Congregation would be earnest with God in prayer for a pardon for them. Others both in the University and City will acknowledge, that God by us his weak contemned servants hath began that great and glorious work of grace in their hearts, so that we have had the lot of Paul in Athens, some mocked, others slighted him, but certain clave to him and believed, Act. 17. 32. 34.  
Thus have we faithfully and truly given you an account of the most remarkable passages which have fallen out since our coming to Oxford, in which you may easily see how unjustly we have been scandalised, how the truth hath by some been blasted, how Heresies have been fomented, and we trust, in some measure refuted: And now we hope that the premises may present both advantage and opportunity to both Houses of Parliament to consider seriously of some expedient, for the speedy preventing of the farther spreading dangerous errors, and the promoting of our covenanted reformation, as in all parts of the kingdom, so especially in this University.  
FINIS.