bust of a man 〈◊〉 4● 〈◊〉 

Man's days are vain, and as a flower they fade,  
here's one proclaims, whereon man's life is stayed;  
His sufferings, Changes, Comforts in strict thrall,  
Shon's GOD alone, preserves, and Governs all.     

THE Second part of that Book called INDEPENDENCY NOT GOD'S ORDINANCE: OR The Postscript, discovering the uncharitable dealing of the Independents towards their Christian brethren, with the juggle of many of their Pastors and Ministers, to the misleading of the poor people to the detriment of their own souls, and the hurt both of Church and State, with the danger of Novelties in Religion; proving that Independency, is one of the most dangerous Sects, that ever appeared in the world, since Mortality inhabited the Earth.  
In the which also there is a satisfactory Answer given to the principal cavils of him that writ that railing Pamphlet, styled The falsehood of Mr Will. Prynnes Triumphing in the Antiquity of Popish Princes and Parliaments. With Doctor BASTWICKS just Defence against some calumnies in way of Preface.  
BY JOHN BASTWICK, Dr in Physic.  1 THESS. 5.21. 
Prove all things, and hold fast that which is good.  
LONDON, Printed by John Macock, for Michael Spark junior, and are to be sold at the sign of the blue Bible in Green-Arbour. 1645.   

Dr Bastwicks Defence against some calumnies with an Answer to certain cavils for a Toleration of all Religions in way of Preface to the ensuing Discourse.  
WHen I was a prisoner in the Northern parts, and first heard of the miserable distractions and great divisions that were amongst Christians in London, and in all the Eastern, Western, and Southern, parts of the Kingdom, about Religion, and the Government of the Church; and saw the great rejoicing of the common Enemies at it, as who hoped by this means to facilitate their way of attaining to their design, which was to make themselves our masters, and all the people their slaves. I conceived that it was but a mere fiction, and that indeed there had been good agreement amongst the brethren, as having all joined in a solemn covenant which ought never to be forgotten, against all Popery and the Prelatical party, for the upholding of the true Protestant Religion; and that they had been so really united together in love and affection one towards another; and in so sweet an harmony amongst themselves, that all the enemies of the truth and of our Country, could never have raised any discord, or made the least jar or breach of friendship amongst them. But not many weeks after having received certain Intelligence from good hands, that there was indeed a real rent and division amongst those, that were and had formerly been best affected to Reformation, it did not a little perplex me, knowing very well the danger of divisions, and the evil consequences that would ensue, if they were not timely prevented. And after that I had informed myself what the ground of the difference was, viz. About Independency, I declared myself unto such as were permitted to come to me, (as they can witness) that as I conceived that opinion to be a mere novelty, so it tended to nothing but to distraction, and making of a breach in Church and State; and thought withal that it was brought about by the subtlety of the Prelatical and Jesuitical party for this very purpose, howsoever the dissenting parties discerned not the craft of the adversaries. And I promised then, if ever God gave me liberty, though for my own particular I wholly dissented from the Independent brethren in their Assertion, yet I would use my best diligence to moderate between them, that if it were possible I might make up all breaches amongst brethren that they might the better unite all their Forces for the common defence. But the Independent brethren hearing that I was for the Presbytery against their tenants, after they had used some arguments, which I have set down in the ensuing discourse, to dissuade me from writing about that subject, or at least that I would stand Neuter; and perceiving that I would not be silenced; of friends they all became my enemies, and fell into open hostility (at least in words) against me; so that I could not enjoy the very Laws of civility in many of their Companies, and abused me with such reviling language, as would be above belief to recite them all; amongst other of their expressions, they affirmed that I was the greatest Incendiary in the Kingdom, and that they would prove it, and that I was an Apostate, and that now I had forgot my own sufferings, and the kindness that had been showed unto me by the godly party; and of a sufferer was become a persecuter of the Saints, & many words of contumely and disgrace they daily uttered against me, and for no other cause but that I dissented from them in opinion, and that I professed it was not for the safety of the Church and Kingdom to tolerate all Religions: for I never wronged any of them in word or deed. So that they gave me just occasion then to suspect, though I knew there were many truly fearing God in that number, yet that the Religion of many of their leaders was but a mere faction: and I had very good reason for this my conceit, as the following discourse will more fully declare: for I never yet thought that true Religion consisted in word and tongue, or in opinion; but in rightly believing, and in conscionably and duly practising what God in his holy Word hath taught unto his people, which is, to lead a godly, righteows, and sober life, and to live in charity and amity amongst the Brethren, and to show love unto all for the better winning of them; and to follow Christ in doing and suffering, to whose example all Christians must conform themselves if they will be his Disciples and partake with him in his glory; and as they must set Christ before them for imitation, so they must be obedient likewise to his commands who hath enjoined all his followers to love one another, telling them that by this it will be known that they are his Disciples if they love one another. Now although I heard often of the Independents New-lights, I saw none of their new lives: for I well perceived they had no great regard to this command of Christ of mutual loving their Brethren, which he had so often inculcated upon all Christians, and that upon the least dissenting from them in their new and fond opinions of Independency, they forthwith proclaimed us all enemies of Christ and his kingdom, and disavowed all communion with the Brethren in holy things, and would neither admit our children to baptism, nor ourselves to the Sacraments with them, but separated themselves from us; and in most odious Pamphlets laid all disgrace upon their Brethren, dehorting their followers from reading our books, or hearing of our godly Ministers, and declining all communion with us, and rather joining with the common Enemy; all which their proceeding made me think that their religion was but faction, and that now there was no place left for a Moderator amongst them, and that All art of persuasion would be thought but a flattery or cowardice; and hearing and seeing also how slight opinions they had of indifferent men, and how they only made use of a moderation for the strengthening of their party, I then gave myself really to discover the frauds and juggle of many of their Ministers; and all to see that if by this means when their falcays were once discovered, the truth might more oriently appear, which would the better make way for a Moderator, if any thing may undeceive a poor deluded multitude. And so well acquainted I was with the language of many of them, as I easily discerned that if they could but once make a party strong enough, they would then give laws to all men: and for the strengthening of their faction in the mean time, they plead for a toleration of all Religions; an opinion, though pleasing to the flesh, yet so diabolical, as I wonder any Christian truly fearing God should so much as open his mouth in defence of it; or that any Christian truly fearing God can with patience hear such Beasts plead for a toleration, it being a thing so abominated by God himself, and so odious to all the holy Prophets and Apostles. And yet notwithstanding this is the doctrine of all the Independents for the strengthening of their party; and they abuse Scripture for this purpose, and use many impious and vain cavils for this very end, to some of the which I have answered in my former Book: and the chiefest of those that I ever yet saw are in a railing Pamphlet set forth against M. William Prynne Esq; called, The falsehood of M. William Prynnes truth triumphing in the antiquity of Popish Princes and Parliaments. In the which Treatise, amongst many things against all authority and power of Parliaments, which I leave to the consideration of the great Council of the kingdom, whom it most nighly concerns: he greatly pleads for a toleration of all Religions, and to that end sets down six Impossibilities (as he terms them) which do necessarily accompany persecution for cause of conscience (for all opposition of error is persecution with these men, though they oppose truth itself for the maintenance of their novelties) the which his impossibilities I shall set down forthwith in order, and answer them severally, after I have made my just defence against such of their calumnies as are worthy the taking notice of: as for some of their scurrilous reproaches, all men that are honest and know my conversation can testify the contrary, and therefore I slight such things as savouring of nothing but rancour and venom, which they accused me of before they had seen my book. But whereas they calumniate me as the greatest Incendiary of the Kingdom, they most shamefully abuse me, and I have been freed from that reproach by both Houses of Parliament, who adjudged all my sufferings unjust, as against the law and liberty of the Subject. And if it were a thing that could be any way useful unto me. I could prove by the testimony of many of the brave Gentlemen in the King's Army, who in great assemblies did acknowledge, when I was a prisoner amongst them, that I had great injury done me. Yea the Papists themselves have often averred it, that never any Subject suffered more unjustly than I did, in that I was cast in prison and fined, for maintaining the Prerogative Royal of the King against the Pope; and for defending of that Religion which was established by the Laws of the Land: and further added, that had any Catholic writ as well in defence of their Religion, as I did for the maintenance of the Protestant Profession, he should have been so fare from suffering for it, as they would not only greatly have honoured him, but also highly have rewarded him for his endeavour; and this that I now writ I am able to prove by a cloud of witnesses: and my unjust suffering in their opinion, made me find more favour amongst all the Governors that were Papists (which I do ever acknowledge for a singular courtesy from them) then ever I found from Protestant Gaolers. And therefore, whereas the Independents do accuse me for the greatest Incendiary of the kingdom, all men may see, they speak as untruly, so most maliciously. For it is well known, till I declared my dissenting opinion from them, I was much magnified by most of them, though now they have other thoughts of me; and accuse me, not only to be an Incendiary, and that my Book deserveth to be burnt by the hand of the common Hangman, but that I am a man crazed in my brain. But whereas they reproach me that I am an Apostate, this, all that know me will free me from: yea, the very Brownists and Anabaptists will be my witnesses, besides my former writings, which have been set forth to the view of the World: for all men know that an Apostate is one that either diserteth his General or Captain, and falls to the Enemy; or renounceth his Religion, and opposeth that way he hath formerly made profession of; both which rather agreeth to many of the Independents then to myself, as the ensuing discourse (I am confident will sufficiently declare.) And now that I may say something of my education, which many at this instant in the City, and them men of emunency, can witness for me, that have known me from my childhood. At sixteen years of age, after I had, following the customs of youth, spent my tender days in the pleasures of Hawking and Hunting, I was sent by my Christian Kindred to a Village in Essex called Wethersfield, under the Ministry of that learned and reverend Preacher Mr. Richard Rogers, who writ that divine Book called, The seven Treatises: by whose means, under God, I came to the knowledge of the truth, and to that learning that God hath given me: for he out of his tender love unto me, took me into his Family, and in a short time by the rare dexterity he had in educating of youth, being a brave Scholar, and one of the best Latinists of the Kingdom, (through the blessing of God upon his endeavour) made me fit for the University, in which space he had an especial care to season me well in all the principles of the true Protestant Religion. And as his whole life was a preaching, he so instructed me, as before my departure from him, I was able to give an account and reason of my hope, to any that asked me of my Belief. And in all his Ministry, doctrine, and preaching, he swarved nothing from the doctrine received in all the Reformed Churches beyond the Seas, as those in France, Germany, and the Low-countries, saving in the point of the Sabbath, and sanctifying of the Lords day; of which (to his honour be it spoken) he was a diligent observer; ever teaching and urging upon the people the holy and religious keeping of that day; which to say the truth, is one of the excellentest means of upholding piety and godliness: & as in his doctrine, so in his example he went before all the people in a strict observing of that day, employing it only in the duties of piety and charity, always either in praying, or preaching, or catichizing, or repeating of his Sermons, or in meditation, or in visiting the sick, or relieving the necessitated. And in this faith I was instructed, and in this, through the grace of God I now stand firm; and in the which by Divine assistance I shall ever persevere to the last period of my life; never as yet having swarved from those principles, notwithstanding all opposition. And from under this reverend man's ministry and preaching I went to Cambridge, where by his means Dr. Chudderton the Master of Emanuel College (in which I was a Student) a man of fame for piety, in his generation, took me into his own tutoring, and pleased to make me his companion (an honour that many of my betters enjoyed not) and he also had as great a care to further me in those principles of Religion I had formerly been indoctrinated in, as any man living could have. And from him I went into the Low-countries, where I lived four years and a half in the Universities of Leiden and Franeker; and half that time in the house of reverend Doctor Amise; who pleased so highly to honour me, as he likewise made me his companion, and was a most painful Tutor unto me, and added greatly by his learned Lectures, and private communication, to the confirming and strengthening of me, in all those orthodox truths I had formerly been instructed in. And from thence I went to Geneva, where there were as learned and orthodox Ministers (save only in the point of the Sabbath, in which I shall ever descent from them) as any in the world. Now I never have deserted my General, the King of Saints, and King of Kings, the Lord Jesus Christ, and Julian-like apostated from my Captain, or from my Christian religion; nor never have swarved from any opinion in doctrine, that is embraced or believed in the Reformed Churches, or taught by the orthodox and learned Ministers of the Church of England; or from any opinion that I made public profession of, or ever pleaded for or persuaded others to embrace; the God of Heaven and my conscience bearing me witness, and as all that know me can testify, as many that are now Independents have done. And therefore they deal most injuriously with me, and unchristianly, to call me an Apostate, and only because I oppose their Independency. Now whereas they say, that I have forgot that I was a sufferer, and remember not the former kindnesses showed unto me by the godly of the Land, and that I am now turned a persecutor; they do me in this also a great deal of wrong: for I have never forgotten any kindness shown me by any, as the following discourse will sufficiently show: Neither have I forgot that I was a sufferer, or am now a persecutor of the Saints (as they calumniate me) though I shall ever oppose all Heresies and novelties in Religion in the very Saints, as Paul opposed Petes error, Gal. 2. when he temporised, and did not walk uprightly; and desire all Christian Magistrates, and Ministers, and Parents, and Masters of families, and all good people to do the same, because I have been a sufferer for the Truth. But it seemeth strange to me, that the Independents should use such an Argument to me, That I should not oppose all Heresies and novelties in Religion, and exhort all other good Christians to do the same, because I have been a sufferer for the Truth. One would think that this should rather be a motive and incitement to put me on to oppose all error, because I have suffered for the Truth before: for if that be a good reason to deter men from defending of the Truth against Errors and Innovations in Religion, because they themselves have been sufferers for Religion, than Elias, Esaiah, Jeremiah, and all the holy Prophets should have been deterred to oppose all Errors, because they had been persecuted for the Truth, and suffered at wicked and ungodly men's hands for it; and yet they notwithstanding were the more encouraged to inveigh against all the false Prophets and Teachers of their times, as all the Scripture of the Old Testament witnesseth: and Christ also, and John Baptist, and all the blessed Apostles who suffered grievous persecutions; some of which were whipped in every good Town they came in, and were stigmatised, and gloried that they carried the marks of the Lord Jesus about them. And all these therefore, by this Argument of the Brethren, should have been afraid and discouraged to oppose the Errors, Heresies, and novelties in Religion in their days: whereas on the contrary we find that Christ and john the Baptist, and all the Apostles, ever opposed the Errors, Schisms, and Heresies of their times, with all the false Teachers; calling them A generation of Viper's Wolves in Sheep's clothing, ravenous Wolves, Children of the Devil, Enemies of the cross of Christ, Dogs, evil workers, them of the Concision, Heretics, and wished that they were cut off; and give them such odious names, as there can be no more reproachful uttered: The same did all the holy Prophets; and yet all these were sufferers: The same did Luther, Calvin, Zwinglius, Bullinger, against all the Sects of their times, and yet they were all persecuted by the Papists. And therefore it is not a dishonour, but a praise to all those that love the Truth and have suffered for it, ever to oppose all Errors in Religion: yea, it would argue great cowardice and baseness in any Christian, or at least, that he were now very cold in Religion, that would not so much as open his mouth in defence of that Truth he had formerly suffered for, for fear of offending men. And if this Argument be of any power to dissuade any man from opposing errors in Religion because they have been sufferers for it; then the Independents themselves should not so bitterly inveigh against those Tenants they count Errors: for they brag much of their sufferings also, & cry out daily of Persecution, when notwithstanding no man troubles them; howsoever they with all reviling speeches daily persecute their brethren under the name of Presbyterians: But, I say, if this Argument will make any thing against me, to dissuade me from defending of the truth, and exhorting all good Christians to oppose all Heresies and Innovations in Religion: why then do the Independents in all their Pulpits, and in all their scurrilous and blasphemous writings oppose the Truth itself: and why do they for the setting up of their New-lights, and for the bringing in of their own Traditions and Novelties, persecute their brethren with all injurious languages, worse than ever Ishmael used towards Isaac, or Esau towards jacob; and proclaim them all enemies of Jesus Christ and his kingdom, and persecutors; for they also have been sufferers, and that eminent ones, and have undergone great persecution for Religigion, as they publish to the world in their writings? If it be tolerable therefore, and praiseworthy in the Independents to oppose the Truth, notwithstanding they have been sufferers? will any rational man count it an intolerable thing in me, to oppose the errors and novelties of the Independents, which they would impose upon the people of God, as his laws, (when they are but their own inventions) and as things necessary to salvation? And will any reasonable creature call this a persecution in any, if in his own person, to the uttermost of his abilities he labours to defend the truth, and convince error, and exhort all those that fear God to do the same because he hath been a sufferer? I conceive upon deliberation he will have a more charitable opinion of such an one. And if this be a crime in such as have suffered for Religion, to resist Error? the Independents are guilty of the same as deeply as any other; for they also should remember they have been sufferers; & yet they maintain their Novelties for truths, and exhort all their followers to do the same, and to oppose all gainsayers, which they do to the uttermost of their power in words and deeds, and count this their honour and a great virtue, yea valour, and yet blame it in me and in all the Presbyterians; and I know no reason why I, or any Presbyterian should not be as valiant for truth, as others should be for the upholding of their errors and Innovations, especialiy when they fly so high in their Expressions, as to make them the only way to heaven, and that whosoever is not in that their way, they are in the broad street to perdition; and exclaim against all such as oppose their opinions as persecutors of the ways of God, for this is their usual dialect; yea, their ordinary language and custom, to call all writing and preaching against the Errors and Heresies of the time, Persecution, in all the faithful Ministers and people; which duty notwithstanding they are bound unto by Christ, and all the holy Prophets and Apostles, who are by them commanded to lift up their voices like a Trumpet, to oppose and rebuke all gainsayers, and to contend for the faith once delivered to the Saints. And this is the language of that Author, that writ the Arainment of Persecution, and he that writ that malicious Pamphlet against M. Prynne; who calls him, and all the Presbyterians, Persecutors; whose wicked and vain Cavils, by which he laboureth to prove the necessity of a toleration of all Religions, are these following. His words are these. Six impossibilities which do necessarily accompany Persecution for cause of conscience.  

1. It is impossible that the Gospel should come to be preached unto all Nations, if men may be questioned for matters of conscience.  
2. It is impossible that such as know but in part, should grow in knowledge, or from one measure and degree of Faith unto another.  
3. It is impossible that in a rational way there should be a firm secure peace throughout the World, nay, not in a Province, City, or Town, so long as men may make a point of conscience to compel one another to their opinions.  
4. It is impossible to prescribe such a way for suppressing new and different opinions whatsoever, which to any State or Church may seem Heretical, but there will still be left a gap, a possibility of fight against God, even when such State or Church think they fight for him most of all.  
5. It is impossible that either the weak Believers, misbelievers, or unbelievers, can be won by our godly conversation, as is required, 1 Pet. 2.12. and 3.1, 2. and 1 Cor. 7.12.16. so long as we will not suffer them to live amongst us.  
6. It is impossble for a man to hold fast the truth, or be fully persuaded in his own heart of what he does, of what Religion he makes choice of; unless after he hath searched the Scriptures, and tried the spirits whether they be of God or no, it be lawful for him to reject that which shall appear to him as evil, and adhere to that which seems good in his own judgement and apprehension.   
These are the formal words of the Author that writ that Pamphlet, by which he endeavours to maintain that hellish opinion, The toleration of all Religions. To the which I shall briefly answer, after I have set down some testimonies out of holy Scripture concerning Persecution.  
Yet before I go any further, I desire all men by the way to take notice, that whiles I labour to show the vanity and invalidity of this Cavillers assertions, I animate no man to persecute the truth: For I know that persecution of the true Religion is the greatest sin in the world (one only excepted:) and therefore that all men should ever be careful to offend in this kind, lest they bring speedy destruction upon themselves by it: but they must also be as diligent to take heed, lest whiles they would show a vice, they neglect not their duty and decline a virtue; which is to oppose all errors and falsehood in Religion: for that is as great a sin on the other side. But now I will produce some testimonies out of holy Scripture, and reasons from thence; to show, that to be questioned for matters of conscience or persecution (as they call it) for cause of conscience, imposes not an impossibility (as they would infer) that the Gospel by this means should be preached unto all Nations, nor hinders not the growth of grace in Christians, nor the measure and degrees of faith in them, which is the first and second of these Propositions; and the which, to speak the truth, are the main and chiefest of all the Independents Arguments, by which they labour to evince the necessity of a toleration of all Religions (that prodigious Tenent) lest forsooth, otherwise the course of the Gospel, and the increase of grace in the Saints should be hindered if men should (as they pretend) be persecuted for cause of conscience, which is no better, then whiles they seem to dispute, to blaspheme, and to give Christ and the Spirit of God the lie, who teach the contrary; and to fight against the holy Scripture and truth itself, as will by and by appear. First therefore, I shall desire, that Christ's own words may be heard; and than what the holy Apostles have spoken concerning these points. Christ in Matth. 10.17, 18, 19, etc. speaking to his Disciples, saith, Beware of men, for they will deliver you up to the Counsels, and will scourge you in their Synagogues, and ye shall be brought to the Governors and Kings for my sake, for a testimony against them and the Gentiles; but when ye are delivered, take no thought how and what ye shall speak, etc. For the Brother shall betray the Brother to death, and the Father the Son, and the Children shall rise up against their Parents, and shall cause them to die: and ye shall be hated of all men for my Name sake, but he that endureth to the end, he shall be saved. And Luke 21.12, 13. our Saviour saith there to his Disciples, Before all these they shall lay their hands on you, and persecute you, delivering you up to the Assemblies, and into prisons; and bring you before Kings and Rulers for my Name sake; and this shall turn to you for a testimonial. And John 15.20. Christ speaking to his Disciples, Remember (saith he) the word I speak, to you, the Servant is not greater than his Master; if they have persecuted me, they will persecute you also, etc. And Chapter 16. vers. 1, 2. These things have I said unto you, that ye should not be offended, they shall excommunicate you: yea, the time shall come, that whosoever killeth you, will think he doth God service. So that the preachers of the Gospel, must expect all manner of injuries, not only from open enemies, but from such as seem to be of the same Family, and the very Pillars of the Church. And in John 20.18. he foretelleth Peter, That howsoever when he was young he went whether he would, yet when he was old he should be be led whether he would not. And so in Mark 13. vers. 9 The doctrine of Persecution for the cause of Christ is preached unto all the Apostles, where Christ saith, They shall deliver ye up to Counsels, and to the Synagogues; and ye shall be beaten, and be brought before Kings and Rulers for my sake for a testimony unto them. And in Acts 9 vers. 15.16. The Lord said unto Ananias, go thy way, for he is a chosen vessel unto me, (speaking of Paul) to bear my Name before the Gentiles, and Kings, and the Children of Israel; for I will show him how great things he must suffer for my Names sake. And Saint Paul in his first Epistle to the Thessalonians Chap. 3. vers. 2, 3. sending Timothy to comfort them concerning the faith, that no man should be moved by their afflictions and persecutions, gives them his reason why they should be of good courage, and endure them patiently; For (saith he) for yourselves know that we are appointed thereunto; so that every one that will be Christ's Disciple, must deny himself, and take up his cross daily and follow him, Luke 9.23. he must look for and expect persecution for it. And in 2 Tim. 3.11, 12. Thou hast known (saith Saint Paul to Timothy) my persecutions and afflictions which I suffered, but from them all, the Lord delivered me: yea, all that will live godly in Christ Jesus (saith he) shall suffer persecution. Innumerable places to this purpose might be produced, out of all which, this truth may evidently be gathered, for the comfort of all God's people, and such as suffer persecution for his name's sake, That it is the will of God, that they should suffer for the Gospel; and that they are called upon this condition, to endure affliction and persecution, as being one of the means and ways God useth to bring them to life eternal and endless glory; the knowledge and hope of which, supporteth them in all their tribulations and persecutions: As is evident in 1 Pet. 5.10. Heb. 10.34. & Heb. 11.26. And therefore from this apparent truth, and from all the places above specified, I gather these two conclusions. The first, That persecution or questioning any for conscience sake, imposes not an impossibility, that by this means the Gospel should be preace to all Nations. The second, That the questioning of any for matters of conscience, infers not an impossibility, that such as know but in part, should grow in knowledge, or from one measure and degree of faith unto another, as that Author in his first assertions falsely affirmeth. And for proof of my first conclusion, and the confutation of his first Position, the foregoing places abundantly declare it; for the Apostles were to be haled before Kings and Rulers for this very end, That they might give witness unto the Gospel; and by that very means that the Gospel might come to be preached and published to all Nations, for so Christ asserteth: and when he told Ananias in the ninth of the Acts, that he had chosen Paul to be a vessel to carry his Name to the Gentiles, and before Kings; in the words following he signifieth by what means he should carry his Name before the Gentiles, and Kings, and that was by his sufferings and persecutions; for saith Christ, I will show him how great things he must suffer for my Names sake: for he being in all places wheresoever he came questioned for his conscience, was committed to prison as an evil doer, and haled before the Tribunals of the Rulers and Kings of the Earth; by which means he had an opportunity to preach unto them the Gospel of JESUS CHRIST, and the doctrine of faith and repentance, which he did before Foelix, and King Agrippa, and Festus; and after, before Caesar, to whom for justice he appealed as his supreme Judge on earth; And to many mighty men, Princes, and Nobles besides, and to many other people out of all countries that frequent Kings Palaces and Courts of judicature, to learn knowledge and wisdom, and to get experience; so that his persecution and questioning for matters of Religion and conscience, were so fare from hindering the course of the Gospel, as it greatly promoted it, as afterwards it will appear: for had not Paul and the other Apostles been haled before Rulers and Governors for their conscience, they should never have had an opportunity or any occasion to have come into their presence: and therefore Christ that knew the best way of proclaiming the glad tidings of peace to all the Nations of the Earth, made the cruel persecution of the Adversaries, the very way of promulgating the Gospel to the whole World; and so by his infinite wisdom brought good, the salvation of his people out of their evil: And to speak nothing but what all Histories, both ancient and modern, relate; this hath ever been God's method, by the persecution and scattering of his people into all Nations, to make his Name known through the whole Earth. And all men may know that have read the Histories of those times, that the haling and citing of Luther before the Emperor of Germany, for matters of conscience and Religion, was one of the chiefest means of propogating the Protestant profession through all those Western Countries: for his stout defending of the truth there against Ecchius, and his undaunted behaviour in the maintaining of the Gospel, made the World take notice of it; and by this his public witnessing for the truth, it came to be divulged every where: whereas, if he had never been questioned and called before the Emperor, there is little probability that there would ever have been any notice taken of it by the great men of the World. But when they perceived that the mighty Princes of the Earth thought his Doctrine worthy the regarding, the Nobles and Peers of Kingdoms also, then began to listen after it. The same may be said of all the former Christians and Martyrs in Ages past; and of all our glorious Martyrs here in England; some of which were haled before King Henry the eighth, and others in Queen Mary's days, before all the Tribunals, before the Judges and Rulers of the Land: by which means, as they gave evidence unto the truth, and sealed it with their blood; so it was one of the principal causes of first propagating the Protestant Religion through the Kingdom, and of afterwards establishing of it here: whereas, if they had never been questioned for their consciences, by all likelihood, it would only have remained in some corners of the Kingdom, and in some private Families; and never have been publicly authorized. For the confirmation of all I have now said, the places above cited, and Christ's own words, might sufficiently evince. But it will not be amiss, to hear Paul's testimony concerning this point; whose witness I conceive is more to be credited, than all the Independents put together, much less than this Babblers. He in 2 Tim. chap. 2. vers. 9 speaking by the Spirit of God concerning persecution, saith, Wherein I suffer trouble (saith he) as an evil doer unto bands, but the Word of God is not bound: and in 2 Tim. chap. 4. vers. 7. The Lord stood with me and strengthened me, that by me the preaching might be fully known, that all the Gentiles might hear, etc. Out of the which words we may observe two things. First, that the Apostle suffered for his conscience, not for evil doing. Secondly, that his suffering notwithstanding, hindered not the preaching of the Gospel to all Nations: for he himself affirmeth the contrary, saying, That by his bonds the Word of God was not bound; and by this his questioning and persecution, the preaching of the Gospel was made fully known, that all the Gentiles might hear, etc. I refer it therefore to the judgement of any learned and intelligible man, whether we ought rather to believe the Spirit of God speaking in Paul, or this Chatter of uncircumcised ears and lips? And Paul in Acts 20.22, 23. saith, And now behold I go bound in the Spirit unto Jerusalem: not knwing the things that shall befall me there, save that the Holy Ghost witnesseth in every City, saying, that bonds and afflictions abide me. The same also was foretold unto him by Agabus in Chap. 21. vers. 11. Yet Paul's bonds, neither in Jerusalem, nor in any other City, and his being questioned for matters of conscience about the Resurrection, before Foelix, King Agrippa, and Festus, hindered not the propagation of the Gospel to all Nations, as this Jangler would infer: for Paul himself testifying the contrary in his Epistle to the Philippians, chap. 1. vers. 12, 13. But I would ye should understand Brethren (saith the Apostle) that the things that happened unto me (speaking there of persecution) have fallen out rather to the furtherance of the Gospel; so that my bonds for Christ are manifest in Caesar's Court, and in all other places. By this testimony also of Paul, it is evident that the persecution for cause of conscience, rather furthereth the preaching of the Gospel to all Nations, then hindereth it; as is yet more manifest through the whole story of the Acts; as for one instance, chap. 8. vers. 4. where it is said, That they that were scattered abroad, went every where preaching the Word. And all Ecclesiastical histories testify the same: so that by this that I have now said, and many more evidences that might be produced, it is clear, that persecution for cause of conscience imposes not an impossibility, that by it, the Gospel should be preached to all Nations. For persecution is the bellows of the Gospel, driving every spark of truth into a flame. So that all judicious men may see the vanity and invalidity of this Cavillers first assertion. And this shall suffice to have been spoken of that.  
Now I come to prove my second conclusion, viz. That persecution for cause of conscience, hindereth not the growth of grace and knowledge in the Saints: yea, it is so far from hindering Christians from growing in knowledge, and from one measure and degree of faith unto another, as this fond Babbler in his second assertion would infer, as it every way improves their graces and knowledge; as we may see in those in Heb. 11. concerning some of which the Lord giveth this testimony, vers. 34, 35, etc. Who through faith quenched the violence of the fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the Aliens. And others were tortered, not accepting deliverance; that they might obtain a better resurrection. And others had trial of cruel mockings & scourge; yea, moreover of bonds and imprisonment. They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in Sheepskins and Goatskins; being destitute, afflicted, tormented: of whom the world was not worthy: they wandered in Deserts, and in Mountains, and in Dens and Caves of the Earth; and all these having obtained a good report through faith, received not the promise, etc. All these thrived rather by their afflictions, and persecutions, and increased in grace, and out of weakness were made strong, if we may believe the Scripture. The same is also affirmed concerning afflictions & persecution for conscience sake, in Rom. 8. where Paul saith, Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword (as it is written, for thy sake we are killed all the day long, we are accounted as sheep to the slaughter) nay, in all these things, we are more than conquerors, through him that loved us. By this witness of the Apostle, persecution which has been the lot of the Saints all the day long, that is to say, in all ages, is so far from hindering the increase of grace, and the degrees of faith, that it makes them more than conquerors, through him that loved us. And Peter writing to his counntrey men, that by persecution were scattered and dispersed, through Pontus, Galatia, Cappadocia, Asia, and Bithynia, affirmeth the same; who in chap. 1. vers. 5, 6, 7, etc. saith, That they were kept by the power of God, through faith unto salvation, ready to be revealed in the last time; wherein (meaning persecution) ye greatly rejoice, saith he, though for a season (if need be) ye are in heaviness, through many temptations; that the trial of your faith being much more precious than that of gold that perisheth, though it be tried with fire, might be found unto praise, and honour, and glory, at the appearing of Jesus Christ, who having not seen, ye love; in whom, though now ye see him not; yet believing, ye rejoice with joy unspeakable and full of glory, receiving the end of your hope, even the salvation of your souls. And in chap. 3. vers. 14, 15. But if ye suffer for righteousness sake, saith he, happy are ye, and be not afraid of their terror, neither be troubled: but sanctify the Lord God in your hearts, and be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and reverence. And Saint Paul, Phil. 1. vers. 27, 28, 29, 30. encouraging the Philippians in their persecution, saith, Let your conversation be as becometh the Gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit with one mind, striving together for the faith of the Gospel: and in nothing terrified by your adversaries, which is to them an evident token of perdition, but to you of salvation, and that of God: for unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake, having the same conflict which ye saw in me, and now here to be in me. Here Paul animates the Christians in those times to suffer cheerfully; telling them that it was a great honour to them, and the gift of God to suffer for Christ's sake. That therefore which is one of the eminentest means of the increase of the graces of God, and the degrees of faith, and the gift of God, that cannot hinder the growth of them: but to suffer persecution for Christ's sake, is one of the eminentest means of the increase of the graces of God, and of the degrees of faith, and is the special gift of God. Ergò, persecution cannot hinder the growth of the graces of God's Spirit in the Saints.  
And for proof of this the testimony of S. Peter in chap. 5. vers. 10. sufficeth. The God of all grace, saith he, who hath called us into his eternal glory by Christ Jesus, after ye have suffered a while, make you perfect, establish, strengthen, and settle you. So that by Peter's testimony, persecution for conscience sake, and for Christ's cause, doth perfect, establish, strengthen, and settle men: it is a means to increase all the graces of God's Spirit, and therefore hindereth not their growth. And in the Chapter going before, vers. 12, 13, 14. Beloved (saith he) think it not strange concerning the fiery trial, as though some strange thing happened unto you; but rejoice, in as much as ye are partakers of Christ's sufferings: and if ye be reproached for the Name of Christ, happy are ye: for the Spirit of glory and of God resteth upon you: Here is a mighty increase of graces by reason of persecutions: for the Spirit of glory and of God resteth upon sufferers by them. And therefore in the conclusion of his second Epist. speaking to his country men scattered here and there through persecution; Grow (saith he) in grace, and in the knowledge of our Saviour Jesus Christ, etc. Now if this Gentleman's second assertion be true, That it is impossible that such as know but in part, should grow in knowledge, or from one measure of degree of faith to another, if men should be questioned for matters of conscience: which are his express terms. Then the exhortation of Peter to those that were under persecution, that they should be always ready to give an answer of their hope; and that they should grow in grace, and in the knowledge of our Saviour Jesus Christ, were to no purpose. And all that he affirmeth in his Epistles, concerning their growth in all the graces of the holy Spirit: and all that Paul testifies in 2 Cor. chap. 1. touching the benefit of persecutions; and the good that redounds not only to those by them that suffer, but to all the Saints; who were encouraged by their example, more willingly to endure affliction: and were thereby the more strengthened, & got the more increase of all graces by them: and whatsoever S. Paul writ in his second Epistle to the Thessalonians, chap. 1. concerning the Christians growth in patience and faith, through the persecutions and tribulations they then endured for conscience sake; and whatsoever he hath testified to the contrary in his Epistle to the Philippians, and in all his other Epistles; and whatsoever the whole Scripture hath evidenced in this behalf, concerning the growth and increase of all the graces of God's Spirit, by reason of their persecution, for conscience sake, and for Christ's cause; all these witnesses I say should be nothing; yea, untrue, and mere falsehood, if this Cavillers assertion be true: yea, all the Independents themselves should be notorious liars if these Positions be veritable: for they brag exceedingly what increase there is daily of the Independents, and of all their graces; and what abundance of New-lights do daily appear by reason of their persecution (for so they please to style every opposition of their errors) and glory in all companies where they come, what multitudes have lately joined with them in their New ways, by reason of the opposition of it; and for that some of their Leaders have been questioned before the Committee about matters of conscience: and this that I now say, can be proved by an Iliad of witnesses. So that I refer it to all judicious men, whether we ought to believe Christ and the holy Ghost speaking in all the Penmen of the Scriptures, who assert, that persecution for religion & conscience, increase the graces of God in Christian sufferers, or this wretched and temerarious Novice; who boldly and impudently dares give the Spirit of God the lie, and contradict the whole Scripture; and which is much, oppose all the Fraternity of the Independents: For this man affirmeth, that it is impossible that men should grow in knowledge, or from one measure and degree of faith to another, if they be persecuted or questioned for matters of conscience. And yet the Spirit of God saith the contrary, and the experience of all the Saints confutes this assertion. And if the Independents themselves may be believed, they also refel this Position, boasting daily, not only of the increase of their graces by opposition and questioning, but of the increase of the mighty multitudes of them by reason of that. So that every one of but shallow capacity may see the vanity of this Jugglers two first conclusions. For the four other following, they are answered in this that I have now said. Yet a word or two more, to show the nothingness and wickedness of them, will not be amiss. For whereas he boldly affirmeth, That it is impossible that in a rational way there should be a firm secure peace through the World, nay not in a Province, City, or Town, so long as men make a point of conscience to compel one another to their opinions. This I assert is, to confute Gods own Word in Deut. 13. who hath commanded there, that whosoever should teach a contrary Doctrine to that that was taught by Moses, should be questioned, and suffer death for it; and that by this means a firm peace would be settled amongst God's people, & through their borders: for as idolatry and errors is a cause of God's wrath, and by that a cause of all troubles; so the removing of the cause is the way to settle the peace of Kingdoms. And if we read the History of the Judges, and indeed all the Prophets, and holy Scriptures, we shall find the not questioning and bringing of the Seducers and false Prophets to condign punishment, was the cause of all their captivities, and of all the wars and troubles the Israelites were continually embroiled with. And therefore they that are acquainted with the holy Scriptures, may easily see the falsity and impiety of this assertion: to say nothing what all Ecclesiastical Histories, and the Stories of all Ages relate, of the continuation of peace in all those Nations and Kingdoms, as long as men were both questioned and punished for bringing in of Heresies, and teaching of false doctrines; and as long as they preserved the truth of Christian doctrine amongst them, which no sooner begun to be corrupted, and errors set up, but immediately upon it, God's wrath was kindled against those Kingdoms and Countries: and if we will give credit unto the Word of God, and to the Annals of times, the suffering and tollerating of errors in religion amongst them, was the cause that the Lord was angry with them, and removed at last their Candlesticks from them, as we may see at this day in the seven Churches of Asia, and all the Eastern and Western Churches: and if we will not shut our eyes, we may see also, it has been the cause of all these miserable distractions and troubles that now these three Kingdoms are involved in; which if they had established the Gospel in its purity, and kept out Idolatry, and all Heresies, wickedness, and Schisms, we should not have thus been afflicted on every side at home and abroad: for the neglect of our duties in not keeping out of errors in religion, hath brought down all these judgements upon us: and therefore the tollerating of them all would much more increase our misery, and disturb the peace both of the Cities and country; and therefore all such as plead for a toleration of all religions, aught to be spewed out of the Kingdom, as profane and impious men. And this shall suffice to have been spoken of this third assertion, which is indeed to make war against God himself, and not against us only. For the fourth, where he saith, That it is impossible to prescribe such a way for suppressing new or different opinions whatsoever, which to any State or Church may seem heretical, but there will still be left a gap, a possibility of fight against God, even when such State on Church think they fight for him most of all. This Position also is not only contrary unto the Word of God, but indeed overthroweth all authority; and by this, no justice should be done against any blasphemous Seducers, or against any impious offenders in points of Religion, or against such as offend against the Laws of Kingdoms and Nations; because for forth by doing of their duty, which God requires at Magistrates hands, there will still be left a gap and a possibility of fight against God: as if to do good, and that which God enjoins them, would leave open a gap and a possibility of fight against God. I have read, That we may not do evil that good may come of it; I have also read, that God can create good out of evil, and bring light out of darkness: but I have never read in the Word of God, That Christian Magistrates and Rulers should be deterred from doing their duty, & suppressing of Schisms, Errors, and Heresies; because through the wickedness of men, and the craft and subtlety of Satan, there may sometimes troubles immediately arise to any Nation by it: All good Magistrates are to do their duty, and what God commands, and leave the success to God; and to commend themselves and their endeavours to the Lord, who hath a recompense of reward in store for them for their well doing; and ought not to be deterred from their duties by such poor cavils as these, which are both impious and ridiculous. And whereas in the fifth assertion he affirmeth, That it is impossible that either the weak believers, misbelievers or unbelievers, can be won by our godly conversation, as is required, 1 Pet. 2.12. and 3.1, 2. and 1 Cor. 7.12, 16. So long as we will not suffer them to live amongst us. What is this, but openly to fight against God's Word, and God himself. Who Deut. 13. and in many other places of Scripture, commandeth that Secucers should be put to death, and exterminated and cast out from amongst God's people, whose wicked conversation would corrupt others; and be so far from winning weak Believers, misbelievers, or unbelievers, as it would make them all worse and worse, and utterly vitiate all the places they dwell in, as daily experience teacheth us, and as the Scripture affirmeth; which assert, that A little leaven leaveneth the whole lump, 1 Cor. vers. 6. As for the places of Scripture, he there citeth, as they make nothing for his purpose, so they sufficiently show that he is a mere stranger in Divinity; and in the Word of God, as I could evidently make appear if I studied not brevity. And it might also be made evident, that the banishments and persecutions of many of God's people, as well as their presence and cohabitations amongst the wicked, have been the cause of many thousand men's conversions; who seeing men willingly to relinquish all earthly things, and leaving their own countries and nighest relations for their religion, made others the more to look into that doctrine, and to inquire after that religion, that men for the love of, would lose all things; yea, liberty and life itself; which, I say, hath been the cause of the conversion of many thousands: so that not only the presence but the absence of men is the cause of many others conversion, by which the vanity of this assertion is also sufficiently manifest.  
But it seems strange to me that this wrangler should use this Argument to prove a Toleration of all Religions, when the practice of the Independents is contrary, who cast all that are of a different opinion from them, out of their Congregations: and where they have power in their hands, banish them from amongst them; and yet here in England they would have all Religions tolerated to do mischief, when Saint John notwithstanding in his 2 Epistle to the Elect Lady, forbids her, and in her all Christians, to receive false teachers into their houses, or so much as to bid them God speed, lest they that shall so do, partake with them in their evils; by which doubtless he never gave a toleration of all Religions: but as I said before, it is well known that people are converted many times, as well by the absence of men, as by their presence, whether it be for error or for the Truth: for by enquiring after the cause of it, and why they were banished, they come to the knowledge of the truth and error, and so to shun the one and love the other.  
And now I come to the sixth and last. It is impossible for a man (saith he) to hold fast truth, or be fully persuaded in his own heart of what he does, or what Religion he makes choice of; unless after he hath searched the Scriptures, and tried the Spirits, whether they be of God or no, it be lawful for him to reject that which shall appear to him as evil, and adhear to that which seems good in his own judgement. In a word, by this man's Divinity, without there be a toleration of all Religions, and that it be left arbitrary for every man to take and choose what Religion he pleaseth, it is impossible to hold fast the truth; for this is his meaning: now if this be good doctrine, than the devil is a good teacher, for this came from hell: but because this his Position hath the greatest appearance of reason of all the rest with the simple people, who much conside in the strength of it; it will not be amiss to say something to it, although with any rational men, if it be well considered and weighed, it can never infer a necessity of a toleration of all Religions, an opinion so hetrogeniall to the holy Scripture, and so contrary to piety: for the Word of God which must be the rule of our faith, in divers places declares God's dislike of all strange opinions and doctrines, commanding all ministers and people to cleave unto the Law and to the Testimony, Esa. 8. And that they should teach no other doctrine, 1 Tim. 1.3. And that they should take heed of fables, etc. vers. 4. That is, of men's inventions: And that they should hold fast the form of sound words, 2 Tim. 1.13. And if any man teach otherwise, and consent not to wholesome words, even the Words of our Lord Jesus Christ, and to the doctrine which is according to godliness, that they should withdraw themselves from such, 1 Tim. 6.3.5. And that they should hold fast the faithful Word as they have been taught, Tit. 1.9. And that they should rebuke men sharply, that they may be sound in the faith, not giving heed to Jewish fables, and the Commandments of men, that turn from the truth, ver. 13.14. And that they should not be wise above that which is written, 1 Cor. 4.6. And that whosoever teacheth a contrary doctrine tending to seduction, should be put to death, Deut. 13. All this the holy Scripture teacheth in numberless places. Now then when Christians know the good will and pleasure of God, and are likewise taught out of the Word of God, as Deut. 6. and Deut. 11. And in divers other places, that it is their duty that they should bring up their children and families in the nurture and fear of the Lord, and instruct them in the knowledge of his Commandments, that is, that they should educate them according to the Will of God, and in the knowledge of the holy Scriptures, as Timothy's grandmother and mother did him from his childhood: I say, when all Christian Parents bring up their children, and indoctrinate their families after this rule and manner, they may hold fast the truth very well, and be fully persuaded of it in their own hearts, although they never so much as hear of any Heresy, or of any strange opinion. For as our Saviour saith, Matth. 22. Ye err not knowing the Scriptures, etc. So that the knowledge of the Scripture itself, is able to keep all men from error, as teaching the way, the truth, and the life, etc. And as all wilful ignorance of the Scripture is both sinful and blame-worthy amongst all good men, so there is a learned nescience, which is as commendable, as the other is vituperable: and that is, when men desire not to be wise above that which is written (for so they are commanded) so that the understanding of that which is written in the Book of God, and to know God to be the only true God, and him who he hath sent, Jesus Christ, which is life eternal, john 17. This is the only knowledge necessary to salvation: and all this a man may learn and attain to, without a toleration of all Religions, which they call liberty of conscience, which is a most irreligious opinion, and no way beseeming a Christian: for as Saint Paul saith, Let every one that nameth the Name of Christ depart from evil, 2 Tim. 2.19. Now toleration of all Religions is such an evil, as there cannot be a greater, and more displeasing to God; for it is a very fight against God. And for that liberty of conscience the Scripture speaketh of, it is no other, then that all Christians are now freed from the yoke of all legal Ceremonies, and traditions, and inventions of men, and from the curse and rigour of the Law: but from that liberty to infer a toleration of all Religions, is most impious and absurd: and it is as wicked to conclude, that we are not tied to the obedience of the Law, both Moral and Evangelicall; for this is against all the tenure of the holy Scriptures, and against all sound reason, as will by & by appear. And therefore all Christian parents ought to instruct their children and households in the Law and Gospel, as they will answer it before God at his dreadful Tribunal. And if their children will not by kindness be induced and brought to that that is good, they are to be forced to it by the Rod and correction: for Solomon so instructeth all Parents in divers places of the Proverbs. And it was the sin of old Ely, in 1 Sam. 2. that he did not chastise his children, and severely punish them for their wickedness, and force them to obey the commands of God, and this was the cause of the Lords displeasure against him, that he cast off his Family from being Priests, and removed the place of his worship from Shilo, to teach all Christians to take heed by his example; saying, I will honour them that honour me, and they that despise me shall be lightly esteemed of. So that to see sin and errors in children, and to connive at them, and not to punish them for it, is to despise God. And therefore they ought to force them to obedience, unto that religion God hath appointed; and if they will yet persevere, and continue to be rebellious against God and their Parents, they are to be cut off by the Law of God. Conscience here must be forced, the Will of God must be obeyed (there is no dispensation given to transgression, or to commit evil, though good might come of it:) and that Will and good pleasure of God, we have set down clearly and evidently in the holy Scriptures, Psal. 19 The knowledge of which is enjoined to all Christians, as necessary to salvation. But for all vain opinions and new Doctrines, and traditions, and inventions of men, under the name of New-lights, if a man never hears so much as the mention of them, he may very well go to Heaven, and hold fast the truth, and be fully persuaded in is heart of the truth of his religion: and this truth the Word of God holdeth out, to all those the god of this World hath not blinded their eyes, that they should not see the glorious Light of it: so that there needs not a toleration of all Religions for their illumination to find out what Religion they will make choice of, as this presumptuous gain-sayer infers, who peremptorily concludes, That it is impossible for a man to hold fast the truth, or be fully persuaded in his own heart of what he does, or of what religion he makes choice of, unless it be left arbitrary to him to reject or choose what seems good to him in his own judgement: which if it be not a piece of blasphemy, I never read any, or any thing more tending to the overthrow of the authority of holy Scripture; and to subject the Will and pleasure of God, to the will, pleasure, and judgement of man, than the which there 〈◊〉 be nothing more intolerable: for God teacheth us one thing, and this Doctor teacheth the clean contrary: and by his doctrine, leaves not only a gap, a possibility of sighting against God, but it is a doctrine in itself, that fights against God, and gives the Spirit of God the lie, which confirms the contrary. And if such doctrines as these may be tolerated, and such Teachers as these go unpunished, they will in time reject the whole Scripture, both Law and Gospel; as many of the Sectaries have already attempted to do, to the unsufferable dishonour of God, and to the provoking of his displeasure against the whole Nation. And such doctrine as this is, is heretical, and so is a great deal more of the Independent doctrine: which is one of the reasons which makes me so much oppose it. For as the false Teacher Acts 15. vers. 1. and Gal. 5. taught the Brethren besides the Gospel, that except they were circumcised after the manner of Moses, they could not be saved, which was a Heresy: and that that Saint Paul, speaking by the Spirit of God, told them, would exclude them out of Heaven, as is evident, Gal. 5. vers. 2, 3, 4. So now the Independent Ministers impose their own inventions and traditions upon the people, as things necessary to salvation, which makes it a Heresy. And therefore when they preach up their own novelties as necessary to life eternal, proclaiming unto the people that their way is the strait way to Heaven, and that they that are out of it are in the broad path to destruction (as can be proved by a cloud of witnesses, and indeed their daily practice teacheth it) and when they urge this doctrine upon the people as necessary to happiness; I affirm it is an heretical doctrine, and aught of all God's people as much to be detested as any Popery: for it is Popery itself in new clothes, which all the faithful in the Land have taken a covenant to expel: and so much the more they ought to have a singular care that this doctrine spread not too far, nor that this Faction get not a Head: For I heard it not long since from the mouth of a very godly Gentlewoman of a good Family, who affirmed it in the presence of an Independent Minister's Wife, That to her knowledge there was an hundred pound at one time sent up to London, or at least procured to be paid by some from Oxford, for the gratifying of some here, that were very great Sticklers and Promoters of the Independent party, for their farther encouragement; and animated them by any wise to uphold that faction, for they conceived it would be one of the best means for the attaining of their own ends and the common design, for the ruin of us all, and the enslaving of the whole City and Kingdom. Now I say if this Independent Doctrine be so prejudicial to us all for soul and body, and so dangerous in every respect, it concerns not only the Parliament and great Council, but the whole City and Kingdom to look about them, and take heed how they have their hands in supporting of it, or any way how they foment it, as they tender either the glory of God, or the present or future good of soul or body, of this Nation, and the good of the Church and State. And truly if there were nothing to bring a man into a detestation of their ways, but their uncharitableness unto their brethren, it were enough to make any good christian dislike them, for they never speak of them but with contumelious names, and with vilifying and blasting language, such as is too low for any people of virtue, reputation, and honour; using to call them all at every word, the enemies of Jesus Christ, Presbyterian Persecutors, dehorting people from hearing our Godly Ministers, or for reading any thing written by them or any other, against their opinions, (after the manner of the Jesuits) slighting the most learned Preachers, and their Orthodox writings as things of nothing, saying that every boy and silly woman in their Congregations, can answer any thing any Presbyterian can write; and then set one or other of their confounded widows, or some such creature, upon that employment, who scribble nonsense as familiarly as a Jackanapes cracks nuts; and this is admired amongst all the Independents, as an incomporable piece; and their authorities are often cited in the Pamphlets of their learned Ministers. Neither is it among themselves only that they count all the Presbyterians the children of the Devil, but publicly also and that in presence of Noblemen and Peers of the Kingdom, and in the hearing of many Gentlemen of the Parliament and others, and in their very Companies they can slight all the faithful of the Land besides themselves: for I being not many days since at Westminster, where there was a Sagomore of the Independents amongst some honourable company, I formerly mentioned; and I taking an occasion to speak to him about Independency, and the Noble man also speaking to him about it, and others, in the presence of them all he uttered these words, That all the godly in the Kingdom, and all such as were well affected to Religion, were of that way; and this I say he speaks in the hearing of them all, to which the Nobleman and one of the Parliament men replied; Then it seems, say they, that all that are not Independents, in your opinion, are neither godly nor well affected to Religion: and so the Noble man departed the room, and left the great Independent there. Now if this their opinion of themselves be not a most Pharisaical proud, and uncharitable one I leave it to the judgement of any advised Christian, so that they cannot look upon their brethren with any love, who they think ungodly and men not well-affected to Religion, and in their writings call the professed enemies of Jesus Christ, and enemies of his kingdom; and therefore if they do not change their opinions and alter their judgements, all the poor Presbyterians may expect less friendship from them then from the common enemy. And if due notice be taken of all their consultations and of their buzing together and their juggle, they tend to no other end, but to make their partee and Faction stronger, as within these few days, they in the contriving of a Petition to the Parliament, would have made it one of their requests to the Honourable House, That the Assembly of Divines might have been dismissed, and sent every one of them to their particular charges; but that some of more wisdom thought it unseasonable, and therefore put it out, and other things of high nature are spoke of, that they would have inserted into their supplication, all making for the corrobarating of their party: for if the Assembly were but once dissolved before there be any Government settled, and if the lights were taken away, then what would not these men do in the dark, amongst the simple people, who by their craft they make believe any thing? and who labour by all their power and wit, out of the hatred they have to all the Presbyterians, to make them odious, and their Government detestable to the people, and persuade them that the Presbyterians way is worse than that of the Pope, and the most tyrannical that ever was, and profess they will fight to the last drop of their blood, before they will be subject to them.  
And this that I now say, I speak upon very good ground, for I know their indignation and causeless malice against all the Presbyterians, and I have heard great words from them, when they took me for one of their number, what they would do if they were forced to it: and the truth is, among those they think they may confide in, they affirm they will not be beholding to the Parliament nor any body else for their liberty, for they will have it and ask them no leave; they have the sword now in their hand and they think their party strong enough to encounter any adverse and opposing party, and they profess they care not how soon they come to cutting of throats, and speak of nothing but the slaughtering and butchering of the Presbyterians: and therefore there is just cause given us to think we may expect better quarter from the very enemies, then from the Independents, who call us in their Pulpits Brethren, but in their hearts hate us and our government, and always magnify their own, and endeavour to establish it and their own Religion; which if it were once tolerated, what safety would there then be for the Presbyterians; yea, what comfort can any take in this world to live amongst such, who think little better of their Brethren then of Infidels, and separate themselves from us and our Assemblies, as from a company of Dogs and Swine, and so call us: and profess that they are resolved all to die for their Religion, meaning Independency, before they will submit themselves to the Presbyterian government: but they should call to mind it is not the punishment but the cause that makes the Martyr; it must be such a death as seals God's truth, and not man's inventions and traditions that will be accepted; lest it be asked another day, who required these things at your hands: let them therefore try first how their religion is bottomed, for such as rush themselves upon needless danger, under pretence of Religion, are commonly called the Devils Martyrs: but sure I am they are none of God's Martyrs that suffer for a Religion of their own making: and such are all the Independent novelties: and amongst other of their tenants, this of a toleration of all religions. But they should also consider, that if they were in a good cause, as they are not, and should offer to be burnt for the true Religion, yet if they have not love and charity towards their Brethren, this sacrifice would do them no good; nor be no more accepted of God, then that of Cain, if Saint Paul may be believed, 2 Cor. 13. vers. 1.2. And therefore before they go to that Altar or any other, I would wish the Independents to lay down their gift, and first to renounce their heresies, novelties, and their blasphemous tenants, and all their uncharitableness, and come and be reconciled to their Brethren, and to the Church of England their Mother, from which they have made so shameful a defection; and in which they have by their wantonness in opinions, caused so fearful a rent, that they have cause to repent and mourn for it all the days of their lives; and then they may have comfort if they be forced to sacrifice themselves for religion, or otherwise they will have no comfort. And if no Art of persuasion can prevail with them to bring them to unity; I shall desire then, if there be any bowels of affection to their Wives, Children, and Families, or if there by any love to their Country, or any desire to live in love and unity, with those that are as dearly beloved and as truly the people of God as themselves: that now all by-respects being laid aside, and all prejudicated opinion cast away, they would again return into the bosom of the Church and make up all breaches, and join both their prayers and their strength with us, against the common enemies both of our religion and country. But if our Brethren shall forget all the Laws of nature and humanity, and the law of God, and will unreasonably persevere to trouble the Church and State. I know not but the Magistrate may not only lay commands upon such to be silent, but also severely punish them for their contumacy, if they refuse to obey. All which I speak not to tolerate persecution as I said before; which I know is so heinous a sin, as there is but one greater: but only to show the vanity of these men's proceed, who endeavour indeed to overthrow the authority of the Christian Magistrates under pretence of liberty of conscience; as if it were not lawful in them to punish busibodies and evil doers; when as the Apostle Peter in his 1 Epist. chap. 4. vers. 15. bids all Christians take heed they suffer not under that notion. And it is a vain thing in any men to pretend conscience for religion, when under that colour they have base and wicked designs, as to make a faction, and to bring in a tumultuation both in Church and State. And therefore as we are taught by the good will and pleasure of God, jer. 2. how greatly it displeased him, That his people left the fountains of living waters, and digged themselves Sisternes that could hold no water. So out of the same Word of God we are taught, that all Christian Magistrates who are the Ministers of God for the good of his people, and who are no terror to good works, but to the evil; have the sword committed unto them, as is evident through the whole Gospel: and in the thirteenth of the Romans, and in both the Epistles of Saint Peter, and that of Saint Judas, in all which such as speak evil of dignities, and despise their authority, are reckoned amongst the worst of men: and out of that Word of God we are also taught that Christian Magistrates are Custodes utriusque tabulae: for God that gave the Law to Fathers & Mothers, Masters of Families, and Magistrates, commands them all, that they should take a care and see that all those under their several charges should keep the commandments of the Lord, as is manifest Exod. 20. and Deut. 6. and Deut. 11. and many other places of holy Scripture, might he produce to that purpose, and that they should all see to bring up their Children in the nurture and fear of the Lord, which they cannot do if they or any of them give a toleration of all Religions. And Christ himself the Lawgiver saith, Mat. 5.17, 18, 19 Think not, that I am come to destroy the Law or the Prophets: I am not come to destroy, but to fulfil: for verily I say unto you, till heaven and earth pass, one jot or one tittle shall in no wise pass from the Law, till all be fulfilled. Whosoever therefore shall break one of the least of these Commandments, and shall teach men so, he shall be called the least in the Kingdom of heaven; but whosoever shall do and teach them, shall be called the greatest in the Kingdom of heaven. Now it is most evident by all that Sermon, that Christ speaks of the Moral Law, and ratifies it with all its sanctions and punishments annexed to it against the violators of that his Royal Will; and by the Law and Prophets and by the Gospel, he hath confirmed all Christian Magistrates in their Authority, and by all them hath taught all his people that the power of the Magistrates in all respects under the Gospel, is as great and as ample if not more extensive than it was under the Law. So that whatsoever by the Law of God or Nature, deserved death or was worthy of punishment under the Law; the same deserveth death and punishment under the Gospel. And therefore as Atheism, Idolatry, Blasphemy, profanation of the Sabbath, and all manner of impiety and toleration of all Religions, and all manner of wickedness was by the Law of God to be punished by the Magistrates under the Law; the same aught by the Christian Magistrate to be punished under the Gospel: and therefore all good and godly Christian Magistrates, Parents, Ministers, Masters of Families, and indeed all such as fear God, aught to join together, for the exterminating and rooting out all false worship out of God's service, and all manner of heresies and will-worship, with all manner of humane inventions, and whatsoever consent not to the wholesome words of the Lord Jesus Christ, and to the doctrine which is according to Godliness, 1 Tim. 6.3. And this is the duty of all Christians in any authority. And truly, if ever there were a time, that called for an establishment of one religion and a settled government, with uniformity in a Church and State, and a suppression of all Heresies, Sects, and Factions, now it is: when by the sad effects already of divisions and variety of opinions, we may well perceive what ruin will come upon the three Kingdoms, if there be a toleration of all religions granted. For divisions and factions, especially in religion, have been fatal to Kingdoms and Commonwealths in all Ages, as most Histories relate. And if men will not learn their duties from God's command, nor from the example of all the holy Patriarches, Prophets, and Apostles, that would have but one religion, then let them learn it from the Independents; who whiles they plead for a toleration of all religions in every Nation and Country, will not give a toleration of them in their own Families & Churches, nor in New-England, nor of any other but their own: so that any man that is not stupidity itself, may well perceive, they say one thing and mean another; and what toleration of religion they would afford us if they were in authority. But this we learn, that it is the Magistrates place to execute the will of God against offenders, and against such as would bring in a toleration of all religions. And it is the duty of all Ministers and people fearing God, and such as desire the peace of Church and State, to assist the Magistrates, and to oppose all Heresies and Innovations in Religion; and to study every way to maintain love and amity amongst Brethren, which a confusion of all religions can never do: and this I thought fit in way of Preface to premise in my own just defence; and for conviction of the blaspemous Tenants of that Scribbler, that writ against learned Mr. Prynne.   

The Postscript.  
SAint Paul in 1 Cor. 10. setting before the Christians of his time the sins of the Jews, and their often rebellion against God, and how frequently they had provoked him; specifies also, the judgements that came upon them for their disobedience and ingratitude; and tells the Corinthians (and in them all Christians) that whatsoever happened unto the Jews, it was for our learning, upon whom the ends of the world are come: so that if we take not heed by their example, and eat not those sins that they provoked God by, we shall likewise make ourselves liable to the same punishments. And as no Nation had God so nigh unto them as the Jews, nor no people upon the face of the Earth that God had so freely loved and miraculously delivered out of the hands of their enemies, when at any time under their great oppressions they cried unto him; and continued still to be their Saviour and Redeemer out of all their captivities, and slaveries (with the ruin and overthrow many times of their enemies) and sent his Prophets and Wise men early and late to instruct and teach them his Statutes and Ordinances, commanding them to seek the old way and the good way, that they might find rest unto their souls, jer. 6. and had in all respects been so abundantly gracious, that he himself saith Isaiah 5. What could I have done more to my Vineyard then that I have done? Yet notwithstanding they left him, the fountain of living waters, and digged unto themselves broken sisternes that could hold no water. jer. 2. So that in Chap. 5. vers. 30, 31. the Lord saith, A wonderful and a horrible thing is committed in the land. The Prophets prophesy falsely, and the Priests bear rule by their means, and my people love to have it so: and what will ye do in the end thereof? In the which words the great sin of rebellion and ungratitude in that people is sufficiently set down, they listened unto the false Prophets, and yielded obedience unto what they preached unto them (the same complaint Saint Paul makes in 2 Cor. and in his other Epistles concerning the false Apostles of his time) and cast off the Lord, and slighted his true and faithful Ministers, and set up their own inventions for God's worship, and service, and his ways; by which they so provoked God against themselves; that howsoever they had been the glory of all Nations, and the admiration of the world, through their often rebellions and unthankfulness, they became the scorn of the Earth, and the hissing of all Kingdoms round about them, and a byword among the Heathen: so that the Prophet jeremy in his Lamentations complaining of the miserable condition in their captivity, saith, That never any people groaned under greater misery, and that most deservedly: for as our blessed Saviour saith, He that knows his Master's will and doth it not, shall be beaten with many stripes. The people of Israel of all the families of the Earth, were most honoured by God; toward the which he had extended and shown his free and undeserved favour, and betrusted them with the lively Oracles of his will: but they rebelling against him, and not listening unto his voice, nor yielding obedience to his commands, but giving ear to false Prophets and vain delusions, and ungratefully and undutifully behaving themselves towards him, and always resisting his Spirit; the Lord did often more severely afflict them then any other Nation, and at the last cast them off, as the dung and offscouring of the world, so that they are at this day the most miserable people on the Earth, and an object of pity and of the prayers of all such as truly wish their conversion. And all this evil is come upon them for their rebellion and ingratitude, as the whole Scripture relateth; and to teach us, on whom the ends of the world are come, to take heed by their example; lest provoking God as they have done, we partake not of the same plagues. And truly, if we do compare Nation with Nation, and take notice of God's gracious dealing toward the Jews, and of his fatherly and favourable dealing towards us, there is not a people under Heaven, the Jews only excepted, that God has done more for, than this our Nation. So that the Lord may say unto us, as he said unto his people the Jews, What could I have done more to my Vineyard then that I have done? And yet there is not a people under the Heavens more like the Jews in their rebellions and ingratitude to a heavenly Father, than this Nation hath been and now is: so that we may cry out with the Prophet Jeremy with admiration, It is thy mercy we are not consumed, but that thy compassions are renewed every day! For what hitherto hath God done for us that can please us? But we are ever rebelling and repining as the Israelites were, both in Egypt, and in the Wilderness, and in the very land of Canaan that flowed with Milk and Honey, nothing could please them. In the very same manner it is with us, in what condition and state soever we are in, we are never content, but always repining. And even as they rebelled against Moses and Aaron their deliverers, and told them to their face, they took too much upon them, and that they were all a holy people, and murmured against Moses, and were soon weary of him; and desired rather to be at their Onions and Fleshpots again in Egypt, then to be fellow-commoners with Angels; and wished rather to be under the tyrannical government of Pharaoh and his cruel Taskmasters, then under the sweet yoke of God and the government of his servants Moses and Aaron, who they most reproachfully abused and rebelled against; and were ever murmuring upon all occasions against their deliverers, and only, because accidentally they met with some difficulties, and groaned under some pressures, notwithstanding they were but temporary and for a time, as it happens in all alteration of governments and reformations. After the same manner is our dealing at this day generally towards God, and towards our Moseses and Deliverers, who rise early and sit up late, & go through the heat of Summer and the cold of Winter, and eat the bread of carefulness, and watch for our good that we may sleep in quiet: and yet the wicked and ungodly out of covetousness and profaneness, and others out of faction and study of novelties, most ungratefully reproach and abuse them both in word and deed, as all their carriage doth daily manifest, and their scurrelous and railing Pamphlets declare; by which they show their unthankfulness to their deliverours, and their ungratitude to God himself, to the provoking of his wrath and jealousy against a Nation unworthy to be beloved. Not seven years since, the whole Kingdom lay under such intolerable pressures both for soul and body, and had to do with such unreasonable Judges in all Courts, as no man could either serve God or the Devil for them, but he was punished for it: so that there was not any through the whole Dominion that could promise himself safety from oppression a moment, or say any thing was his: For they made a man an offender for a word, and laid a snare for him that reproved in the gate, and turned aside the just for a thing of naught, Isay 29.21. And truth failed, and he that departed from evil made himself a prey, Isay 59.15. So that this Nation was every way in as miserable a condition as the Israelites were, under their tyrannical Judges: so that the most faithful subjects were the chiefest objects of their greatest cruelty, though none were free from it if they had any estates, that their oppressors might enrich themselves by them: they were all tyrannised over both for soul and body, as the whole Kingdom can witness. And then we cried unto God and he raised us up deliverers from abroad and at home; and freed us by their means from the unsupportable cruelty of our Taskmasters, both in Church and State; and from the slavery and unjustice of all their tyrannical Courts, and from the whole yoke of the Hierarchy; and set up the Ordinances of God in such purity, and made such a blessed Reformation, as our forefathers would have rejoiced to have seen but the half of it, and enjoined also the sanctifying of the Lords day: neither did our Deliverers rest here and were now satisfied with what they had done, but they endeavoured also to set up such a Church-government as Christ the King of his Church hath appointed: so that if we had but thankful hearts to God and our deliverances, and could discern what God had done for us by them, we might be the happiest Nation under Heaven. But on the contrary, and contrary to our Covenant and Protestation (I mean not the Protestation protested) those that have deserved best from us, we think worst of; and those that a few years since there was nothing thought too good for, nor no entertainment too little for, nor no praises sufficient to extol them with; as our Brethren in Scotland, the Parliament itself, our brave Generals and Commanders, all the diligent and painful Ministers of the kingdom (as they all deserved) they are all now murmured against as Moses and Aaron were by those Bricklayers, as soon as they were delivered from their fiery furnaces; and with them we desire to return into Egypt, and wish our old Masters again, and think their tyranny a good government: and all this is done not by the Malignants and the ordinary Protestants only, but by those that seem the greatest promoters of reformation, & such as would be thought the only Christians & Saints, as they term themselves, bidding all others departed from them, as being more holy than they: and fly in the very face of one of those men, who they had with singular encomiums a few years since magnified as one of the worthies of the kingdom, and predicated as one of the witnesses spoke of in the book of the Revelation, and whom they had received in his return from banishment with their acclamations of joy; I mean that learned Gentleman Master William Prynne Esquire, my brother in afffiction and fellow sufferer, who is now the same that ever he was, and one that for the testimony of Jesus, I am most confident, would dare to suffer more than many that now traduce him; dare think. And if any fiery trial should indeed really come, he would, (I doubt not) undauntedly stand in the defence of truth, when they would fly and take their heels as formerly they have done; or squlke in holes, or play lest in sight, or temporize, howsoever they now vapour when there is no danger: yet of this very man whom they idolised before, they now speak of, as of one inspired with the devil, and as of a man of no religion, and profess that they are sorry they ever prayed for him; and wish that when he had lost his ears, he had lost his head; and athousand such expressions they daily utter, and not only against all those I have above specified do they vent their passion by their railing language, but they abuse any man whatsoever, that opposeth their Novelties, although they had never so honourable thoughts of him before, & conceived never so well of him for his godly life, by which they declare their unconstancy, and the fickleness of their unstable minds; so that we have just cause to remember that of David, Psal. 146. Put not your trust in Princes, nor in the son of man, in whom there is no help: his breath goeth forth, he returneth to his earth, in that very day his thoughts perish: So unstable creatures are men, won with an apple and lost with a nut, imitating the Jews, one day crying Hosanna, and another day crucify him; one day with the foolish Galathians, they would put out their eyes to do Paul good, and another they counted him their enemy. But what I pray is the cause of this their so great displeasure, against our brethren in Scotland, against the Parliament, against our noble Generals, against all the godly, learned, and painful Ministers of the Kingdom, and against Master Prynne, and indeed against all their faithful brethren, for they rail and murmur against all, but those of their own faction, as it is well known. It is because forsooth they would set up a Presbytery and desire to establish that kind of Government in the Church, which is God's Ordinance (which they say to the precious Saints, for so they term themselves, will be more unsupportable than the Prelatical Government) and because they would have the people enter into a public Covenant for the bringing in and setting up a through reformation; and because they have appointed a set day of fasting and humiliation through the Kingdom (which they in no sort allow of, because, say they, there may be an occasion of rejoicing that very day: and so there might have been a cause also of mourning amongst the Jews, at such very times as they had their appointed seasons of rejoicing and feasting) but that is not all, why they are offended with the Scots and with the Parliament, and with the godly Ministers, and with all their brethren; but this displeaseth them exceedingly, Because they have made a late Order, that none shall Preach publicly but such as for their sufficiency and learning, and soundness of Doctrine, are able rightly to instruct and teach the people the right way both of serving God and obeying men, and how they may live comfortably here and be useful and profitable to others, and be kept from heresies and schisms, and ereonious doctrines, which tend to nothing but faction and destroying of their own souls, and the disturbing of the Church and State, and for the bringing in of a confusion of all Religions, and for the alienating of the affection of brethren one from another, and for the overthrowing of all order in Families, Villages, Towns, Cities, Countries, and Kingdoms: and for the bringing men in time, that they shall neither know what to believe nor what to practise, as by sad experience we already find to be frequent. Now because our brethren of Scotland, and the Parliament, and the godly and faithful Ministers, and those that as truly fear God as any of them, desire such a reformation and such a Government, as by which Truth and Peace may be established amongst us; and heresies, and schisms, and factions may be rootedout, the disturbers of Peace; that we may all live happily here and gloriously hereafter: This kind of government not suiting with their humour, nor with their opinion, therefore they abhor it, and all such as endeavour to establish it, and desire and wish rather that all the old trumpery were brought in again, and profess it, that they had rather have the Government of the Prelates, than this kind of Government; yea, some of them have not been ashamed to protest unto some Malignant and Prelatical Priests (with whom they can very well comply when occasion serves) that before the Presbyters shall rule over them, they will cut all their throats, and join with them for there-establishing of the Hierarchy: and this the Priests themselves with great joy have related: And there must needs be some great Mystery of Iniquity, that is not yet brought to light in these new factions, for it is notoriously known to many thousands in the Kingdom, that the Malignants at home and abroad, as their words and Letters do declare, confide as much in these Sects, for the attaining unto their designs, as they do in all the Cavaliers. So that it is high time for the great Council of the Kingdom, and for all that love the true Religion, and wish the peace and welfare of both Church and State to stand upon their guards at home as well as abroad; and to show their vigilency and care for the preventing of the intended evil against us all. And truly it might awaken any man, if he take but notice, of the great distractions and of the sad effects these new opinions have produced, not only in London and in the Counties round about it, but also in Yorkshire, Lincolnshire, and in all other places where they are embraced; and how in a short time Christians minds are alienated one from the other, and from the Parliament, by reason of the difference of their opinion, to the great rejoicing of the common enemy, whose especial hatred is against all those they call round heads, that is, the old Puritans of England, and all the towns wherein they dwell, who are and ever were since the days of reformation, the only upholders of the true reformed Religion, and are at this day the only bulworks of it under God; and amongst those Towns that have kept out these new Factions by their care and providence Leicester, Derby, and Chesterfield, deserve high commendations, who through the prudence of their Ministers and Magistrates, and through their own knowledge and the well-groundednesse of all the good Christians there in their Religion, have hitherto kept out all manner of Schisms and Factions, where the poor people (to their immortal honour be it spoken) under all their sufferings by reason of the common calamity, serve their God night and day with the twelve Tribes of Israel, and live in love and amity amongst themselves without any variance, and in the midst of war; and in these distracted times enjoy peace one with another, and submit themselves with cheerfulness & without repining at all Ordinances of Parliament, for the Common good and safety of the Kingdom; and are most active & constant friends to the uttermost of their power, yea above their abilities, unto the Parliament. And because they are so unmoveable in their Religion, and continue in their ancient integrity, after the manner of the old Puritans of England, they are more hated by the Cavaliers than any other towns, and by all the Novelists: for all the old Puritans and them they call Presbyterians, are equally hated by both: yea this is generally observed; That all Papists and profane persons in general, and all Sects whatsoever, although they disagree amongst themselves, and differ in their manners, opinions, and affections too, one from another as Herod and Pilate did, yet to persecute Christ, as they did then agree; so all these Sects can accord and join together in a common amity, and with the Pontificians and Malignants, persecute the Presbytery which is next unto the Word of God, an Argument to move me, to believe that it is God's Ordinance, because it is so hateful to all men; for as our Saviour said of his Disciples, That they should be hated of all men for his name's sake, so generally all God's constitutions find little favour amongst all such as leave the high way of God's Commandments, and follow the by-way of errors and Novelties, and continue in the paths of irregeneration or new-fanglenesse, the sin of these times: when Heresy is Religion and Schism the best trade in the Kingdom, and the only way of preferment. And truly the contemplation of the change of all men's minds and manners, within these few years, and those rents and divisions in the Church, makes me call to mind the old plot that the Jesuits and their complices, and all the Popish crew have been long a laying, and contriving for the undermining of the State and overthrowing of the true Protestant Religion which was dividie & impera.  
The Jesuits had nothing more common by heart and by book, then that, the way for the alienating of these three flourishing Kingdoms to a foreign jurisdiction, and for the extirpating of the true Religion in them, and reducing again of popery, and for the advancing of the Papal usurpation, was first to make sects and divisions among ourselves, and then to foment them by some of their crafty companions, who want neither wit, learning, nor industry; and know very well how to personate every man in saying, doing, counselling, and complying with all sorts of Sects, as if they themselves were the most zealous defenders of those conceived truths, and the greatest abettors of them, when under that veil they hid themselves; and do not only maintain those that are on foot, and such as they have already hatched, but daily bring forth new ones, and every one more monstrous than other; and all this for the subversion of the three Kingdoms, and the true Protestant Religion established in them, and which is the cause of all the calamities that are now amongst us. But for the effecting of all this they seem to pretend a singular holiness and more than ordinary piety, and put themselves therefore in sheepsclothing in all their actions, and plead for a christian liberty: and therefore they especially labour to hinder any settled government in the Church; but such an one as they well know will bring confusion upon us all, and which no wise state can tolerate, and yet none but this will please their humour: and therefore they labour principally to make odious the Presbyterian government, which the Ponteficians and all profane men, and all Sectaries and Heretics have ever hated; and therefore have always endeavoured to make it odious to all people, as a government tending to enslave Kings and Princes and destructive to all well ordered commonweals and to the liberty of the subjects, and to the destroying of the Nobility and Gentry in kingdoms, and for the making of a parity amongst all men, and a community of all things; and by this means in a short time to bring in a confusion in Church and State. And by such suggestions as these, they have for many generations, as in these our times made the Presbyterians hateful to all men. And it is the study at this day of all the Malignants, and of all Libertines, & Malcontents and Sectaries, and of all the Independents, to make divisions between people and people, and between Nation and Nation; and to render those men despicable that they seemed but a few years before highly to honour, love, and magnify, as now they do our Brethren of Scotland, whom they seemed not long since greatly to esteem; and who yet ought, and that deservedly, to be exceedingly honoured for their love to us; who exposed their own lives and welfare, yea, their whole country to danger, for our aid, assistance, and defence; and yet these men now, with our Novelists and all unstable creatures, those Reeds shaken and turned with every wind of doctrine, and every stream of new opinions (as much as in them lies) are made as hateful as any common enemies, to the dishonour of God and our Nation, and shows great unthankfulness in us all, to the deterring of any Nation to come to our succour or relief; and all this their malice and hatred is, because they have set up the Presbyterian government amongst themselves; and desire for the more uniting of the three Kingdoms to gather in a more nigh affection, to establish it here; wherein they have done God and the Kingdom good service, and will find a reward in Heaven for it, if they fail of it here: and it will not be for the honour of our Nation to suffer any black mouths to contaminate the reputation of those that have deserved so well from us; and therefore all such as have neither a bridle for their tongues nor their unruly passions, aught to have a bit put in their mouths to teach them better manners, more humanity and gratitude. But this has ever been the practice of all the enemies of God, & his government in all ages, to make all his Servants, the holy Prophets, yea Christ himself and his blessed Apostles, hateful to the people, under that notion of disturbers of all Kingdoms, enemies of Caesar's and of all government. And this made the Popish faction in Qu. Mary's days, when they heard that those Ministers that fled out of England to Frankford in Germany, and into other places, intended to set up the Presbyterian government in England if the Lady Elizabeth ever came to the Crown, so to bestir themselves and set their wits on work, to hinder and frustrate that their intention: for they said among themselves, if that government were once established in the Kingdom, their Catholic Religion could never get place or take rooting here any more: and therefore seeing they could not take away the life of that most excellent Lady, nor any way keep her from the Crown after her Sister's decease; now all the policy would be to hinder that work. Whereupon they suborned many of the most famous wits out of both Universities, that under pretence of religion and zeal to the Protestant profession should fly over to Frankfort, and to the other places where those Ministers were, as if they had done it out of conscience and pure love to the Protestant religion; and seemed in all points of doctrine to be as zealous as any of those that were there, and the only desirers and advancers of the true Protestant Religion: but they professed unto them, that for the manner of government the hierarchical way of ruling the Church, in their opinion (the purity of religion being once established) would most tend to the preservation of it, as being most powerful for the suppressing of Sects and Schisms, and for the upholding also of the Kingdom; and that the Presbytery would tend to nothing but the bringing in of Anarchy: and what with their craft, subtlety, and wranglings (as the Independents now do in the Assembly) they so interrupted their proceed, as they could not then bring their good design to perfection, and so hindered that glorious work of Reformation for that time, and all under the pretext of piety and good, to the peace of the Church and Kingdom. And as soon as Queen Mary was dead, and that the Lady Elizabeth was preclaimed Queen of England, than they all repaired home; and having a strong party in the Court, all seeming zealous Protestants (though Papists in their hearts) they commended these men as wise and moderate men, and such as were lovers of Monarchies, and regal government to the Queen, and disgraced all those that stood for a Presbytery, as such as were factious and affectors of innovation, and such as were no way to be preferred to eminent places in the Church; but because as they said, they had suffered for their conscience, they were willing they should have good Parsonages and Benefices through the Towns and Villages where they might preach to the people, but they were all set in the Black Bill, as men not fit to preach in Courts, and as men uncapable of great places and high promotion in the Church, & were ever kept under as those that were seditious and not fit for Ecclesiastical honours. And all the other that were either Papists in their hearts, or ill affected to the Protestant Religion, though seeming Protestants, were advanced to all Church-dignities, and made Archbishops, Bishops, and Suffragates, Deans, Archdeacon's, and the Queens and Nobleman's Chaplains. And in a very short time they established their High Commission Court, under pretence of suppressing Popery; whereas they intended nothing, but the rooting out in time of all true Religion; and the re-establishing again of their old wormeaten and rotten profession. And they had in a good measure accomplished this their diabolical plot, and had really effected it, had it not pleased our God to call this Parliament and Assembly, who by their vigilancy and care frustrated this their design. And all this they then brought about by bringing the Presbytery into hatred and disgrace, as the Papists themselves have often gloried and bragged among their Companions, when they would show how they had ever out-witted the Puritans. And at this instant of time, they have their complices that foment all these factions, by whose means they labour to hinder the Presbyterian government, knowing very well, that if it ever be establied, the Kingdom of Antichrist will never get head again amongst us, nor none of their abominable Sects have rooting in these Kingdoms, but that the truth by that means will flourish (maugre all the maligners of it) and be propagated through the world; which is the only cause, that not only the Devil but all ungodly men and stragglers, are so enraged against the Presbyterian-government, which they know is so prevalent for the suppressing of all Heresies and eronious opinions; and for the curbing of all vice, wickedness, and all profaneness, as that they will never be permitted to roost in these dominations. And whereas they look upon all the Presbyterians, as they tell us in their writings, as the enemies of JESUS CHRIST and his Kingdom; I look upon all the Sticklers against the Parliament and Presbytery (by what names and titles soever distinguished, & what seeming piety soever they make show of) as on a company of Jugglers. And truly as the Jugglers in Saint Paul's time bewitched the foolish Galathians, so these by their cunning craftiness have infatuated too many well meaning and godly people; who, howsoever they have learned to forget the very laws of civility and common charity, and to condemn all those of a different opinion from themselves, as enemies of Christ: yet I shall ever learn to distinguish between the people that are misled, and they that seduce them: for I conceive of many of them, as such as desire to serve God with all sincerity, and in the purest way of worshipping him: and because their Teachers persuade them that these their new ways, are the ways of God, and they not being able to discern truth from error, and to discover their hypocrisy are all deceived by them, as the poor Widows were by the Scribes and Pharisees in Christ's time, who our Saviour said devoured their houses under pretence of long prayers: and as they brought in the leven of their own doctrine and inventions into God's worship and service, so do the false teachers of these our times bring in their own grolleries and Baggatellies, & prefer their own traditions before the Commandments of God, and violate all the laws of love and charity for the establishing of the same. And as ignorance in all people is the cause of error, for so our blessed Saviour saith, Matth. 22. Ye err not knowing the Scriptures; so in these perilous and dangerous times, these deceivers creep into houses and lead captive silly Women and ignorant Men, to the danger of their own souls and the hurt of others. And lamentable it is, that such multitudes of Men and Women should none of them take notice, how they are deluded: for whiles their Pastors (as they call them) seem to give the congregation and the Church such power and authothority, as if they could do nothing without their consent and good liking; yet all this is to make themselves Lords over them, and as very Popes in their Conclaves, who if they be crafty and cunning, make their Conclaves say Amen to their own wills; and do whatsoever they have a liking to, and a purpose to bring to pass.  
For what man is there, that hath any discerning spirit, or is but of any ordinary capacity, that doth not by daily experience find, that the Pastors of their new gathered Churches, do whatsoever pleaseth them in their several Congregations; so that howsoever to humour the people, they say, they can do nothing without the consent of the whole Assembly, it is a mere juggling to my own knowledge; for the poor people count all that their Ministers speak as an Oracle, and take for truth whatever they say; and if they do at any time descent from them in their thoughts, they dare not declare it openly, especially the poor members, for incurring their Minister's displeasure: for they ordinarily have the chiefest hand in the distribution of all the collections that are made for the relieving of the indigent, and can at any time either pleasure or displeasure them: and therefore they endeavour to keep in favour with them, to avoid their frowns, which they know may be very prejudicial unto them: so that their teachers upon all occasions, do what they themselves think fit, especially when it makes for their own advantage and gain, which the most of them have always an eye unto (or else they are extramely abused by some of their own fraternity.) And if at any time any in their Churches seem unwilling to comply with them in their proceed, yet commonly they have such a party in their Congregations, as they carry all before them; and if for some short season the greater part oppose them, if their pastors be learned and cunning, what with their Policy, Rhetoric and fine Art of persuasion and seeming reasons, they will soon turn the whole Congregation which way they please: So that howsoever they amuse the people and tell them of the great privilege the Church hath, both in choosing of Officers, and admitting of members, and in transacting all things; in fine, all is as they will have it, and all the ignorant people follow their several Pastors, as a company of silly Goslings do the old Goose. And the truth is, they make their Congregation but a company of ninnies (as the false Apostles used to do, as Paul affirms in 2 Cor. 11.) and all for their own base ends (as will ere long be sufficiently proved) and exercise as great a domination, lordship, and power, over them, in respect of ording things in their several Churches, as Popes in their Conclave, and Kings and Princes in their several Counsels; who if they be wise and Politic and be Masters indeed in their Art, and Kingcraft, as they call it, they will turn their Counsels which way they please; and make use of them no farther then stands with their own designs, and use them only as a screen between them and the people, ever for their own defence and safeguard, so that if at any time upon extraordinary pressures and grievances their subjects grow into a heat or discontent, and begin to murmur; then one or two of the Councillors, must for fashion-sake be in disgrace and frowned on for some space, as if they had given bad council, to satisfy the people: when in the mean time, there is nothing but collusion, the King and they remaining very good friends, as who did nothing nor counselled nothing, but what they knew the King himself would have done, and used them only as his instruments for the effecting of it; and all this to delude the people, and to regain their good opinion: for all wise Princes ever show themselves favourably to the people upon any complaints, seeming to grieve at nothing more that their subjects (who they look on as children) should in the  thing suffer under their Government, and especially by their own servants, and this method of dealing gives great content to subjects in all kingdoms, and that Princes know well. After the very same manner do the crafty Independent Pastors deal with their Churches upon all occasions; and when they desire to bring any plot of theirs to pass that may be advantageous and profitable unto them, than they put the people upon it; so that if any disgrace be like to come by it, than the congregations must have that lie upon them, as who have the chief ordering of things in their several assemblies, for they profess themselves all servants of the Church, and to be at their disposing, and to go and come at their appointment, and to do nothing but by their good liking, and Pope-like, they say they are Servi Servorum. And then for the colouring of all their juggle, they tell them of the Church in Jerusalem and that of Corinth, who had the power of Choosing their Officers, and casting out of offenders, and doing whatsoever they pleased within themselves; and they stand, they say, as single persons, and may not in the least infringe or impeach the rights and privileges of the Church; when notwithstanding nothing is done, but according to their own direction, and by their special instigation, and so they ever preserve their own reputation, and seem to be friends to such as they mortally hate, and lay all upon the Church of Jerusalem whose example they affirm all Churches are to follow, and whose pattern they must imitate: now that being but one Congregation and Assembly (for so they persuade the ignorant people) ever having had plenary power within itself, as all the other Churches; the several congregations through the world (as they assert) have within themselves the same power and authority, of ordering and transacting all things that concern the Church, as the Church of Jerusalem, and those other several Churches had, and from the which there is no appeal; and all this is but miserably to abuse the people, and cunningly to make themselves Lords over them, whiles they seem highly to honour the professing to be their servants: & for my part I shall ever pray, that all the Independent Ministers through the world may be indeed the servants of the Churches and States wherein they live, and never become their Masters; for all men may see by the very beginning of their domination, how they would Lord it over all congregations, if they were once established by authority, when they speak so big in their childhood and infancy, and do those daring actions against the great Council of the Kingdom they daily exercise: abusing all authority that is not of their own model, in word and deed, in writing and preaching, to the very scandal of Religion: all which they could not be suffered to do, if there were once a learned Presby try set up as they well know and such a Church government as was in jerusalem and in all those Primative Churches, the which were so many several corporations, every one of them consisting of several Congregations, and all governed by the joint consent and common council of their several Colleges of Presbyters, to the which every particular member, and every several Congregation and Assembly in their particular Precincts and Jurisdictions, had their appeals upon all occasions, and that by divine institution, and stood to the arbitration of every several Presby try, or else appealed upon non satisfaction or conceived wrong, to their several and more general Classes, higher Presbyters or Synods, as we see in Mat. 18. and Acts 6. & 15. where we have both precept and precedents of so ordering and ruling the Church to the end of the world; for Christ who is the Lawgiver of his Church hath so appointed it: and whatsoever the Apostles did in the ordinary way of governing the Church, they did it for example to future ages as they in their writing declare and invite all Ministers and people to their imitation. And if Christians under the New Testament had not several places to appeal to, and higher Courts of judicature than their particular Congregations and Churches, they should be inferior to the Synagogues of the Jews, and to that Nation in many respects: for it is well known to those that have ever read the holy Scripture, that they had several Courts to appeal to, upon conceived wrong and in all difficult businesses, and this was no ceremonial way of Government, but a moral and permanent way of ordering things to the end of the world: and our blessed Saviour constituted the same manner of Government Ecclesiastical (the levitical Priesthood and that Order being abolished with all their Ceremonious services) that was in all the Cities of Judaea and Isarel, and through all their Synagogues who were all Aristocratically and Presbyterianly governed, who were moderated and Ordered by several Colleges of Judges in their several Precincts called Rulers, of which there were some inferior and some chief Rulers or Judges, as it is in all Courts of judicature through the world: and this manner of government is that that was established by Christ and his blessed Apostles, and was continued in the Primitive Churches, till Antichrist that Man of Sin began to put up his horns; and who advancing himself above all that is called God, not only pushed down that Presbyterian government and manner of ruling, and trampled it under his polluted feet; but most tyrannically enslaved all Kingdoms and Nations, and brought them under his unsupportable yoke. And now through the goodness of God, his power is abrogated and abolished, the Independent Ministers with Diotrephes would usurp the same over every congregation; which ought to be managed by the joint consent and common-counsel of every Presbytery, to which every Member in every Church, and every particular congregation under their several Presbyteries, aught to make their addresses, and to which they ought to have their recourse upon all occasions. And if the Gentlemen the Independent Ministers, had that knowledge in Divinity, History, or very politics, that they would persuade the world they were so great Masters in, they would never have spoke, preached, and writ that they have done against common reason, all antiquity, and the express Word of God itself in defence of their fond opinion. For what man of ordinary judgement ever read, what the word or a name of a City meant, and what is understood by it, was so stupid, as to conceive where Paul appointed Titus, cap. 1. That he should ordain Presbyters in every City, that the Apostle there meant by City, one congregation or particular assembly in every City; when if we take notice of that word, we shall find in all Histories both Divine and Humane, that by City is meant not only the compass of ground and houses and streets enclosed within the walls of any place, and the inhabitants dwelling in it: but by City the whole country is to be understood and comprehended, whose inhabitants are governed by the same law that those within the City are. And this manner of speaking is so frequent in all Histories both sacred and profane, as nothing is more common, as all learned men know, and therefore I cite not authorities to prove it, with which I might fill a Volume. So that when the Apostle Paul commanded Titus to ordain Presbyters and Bishops in every City, he then established a Presbytery or College of Ministers, that might with wisdom and in knowledge govern all those several congregations and particular assemblies of Believers that then were in these several Cities, and as many as in future time should be converted to the faith by the preaching of the Gospel within these Cities, and Villages about the City, as far as the jurisdiction and limits of the secular government did stretch and extend itself: for the Secular government and the Ecclesiastical went always together, as it doth at this day through the world in all well ordered Principalities and commonweals: and therefore as far as the Territories of every City in those days extended itself, so far did the Presbyters authority spread and extend itself: and therefore when the Apostle enjoined Titus to ordain Presbyters in every City, he established there a Council, Senate, Court, or College of Presbyters, and an Ecclesiastical Magistracy, to the which he gave power to exercise their authority over all the particular congregations and several assemblies that were then already converted, and that should be converted afterward, both within the walls of the City, and within the circumference and bounds of the whole jurisdiction to the end of the world; and ordered that that Presbytery and College by joint consent and common counsel should govern all those several congregations. And this is God's Ordinance. And as all the Cities in Judea and Israel under their several Kings were notwithstanding governed by a secular Presbytery, as all Corporations are here in England, so they were also by an Ecclesiasticlal, and had their Rulers of their Synagogues and appeals from inferior Courts to superior upon all just occasions, and that by God's appointment, and by Christ's own ratification, as the Scripture doth frequently specify in many places. And indeed if any man of mature judgement, and with deliberation would but consider what all Histories relate concerning the original of Cities, and the cause of their building, and how fare their Territories and their Lines (if I may so say) of communication extended, with their inhabitants which were always counted Citizens, they could never be induced to believe that grollish opinion of Independency. For when the Lord divided the whole Earth to the several families of the same, he always reserved a portion for his own children, for he is the preserver of all, especially of the Believers, as it is related Deut. 32. and Acts 17. and 1 Tim. 4. Now as the Families of the Earth multiplied and increased, they extended their habitations further and further, from country to country, till they had replenished all places according to God's command and blessing, Increase and multiply: and as they seated themselves in any new Plantation, for their safety and more secure habitation, and to free themselves from incursions of any enemies, they built themselves Cities and great walled Towns (having learned that lesson of Cain, the fruits of sin, that made man both naked and afraid of every thing) and that they might be furnished with all provisions and necessaries, they allotted unto every City such a circuit and compass of ground as out of the which they might have all their necessaries supplied, and be accommodated with all things needful for food and raiment and their bodily preservation, which required a large extent of ground, and of which they might take at pleasure, there being enough, and for this very end they stocked the grounds about their several Cities with cattles, and sent out as their families increased, their Colonies and seminaries, as Bees use yearly to do their Swarms; and those they seated in the most convenient and fertilest places, and fittest for habitation through the countries, who manured and tilled the ground, and planted Vineyards, and built Villages and Towns; all the which still were accounted Citizens: & as Merchants here in London that are Citizens & that have houses and habitations in the country, lose not their former denomination by their country habitation; no more did the people in those days, but were always with all the inhabitants within the limits of that country, reputed Citizens, and called by the name of such a City, because they were governed by the same laws the City was, and were derived from it, and were under the command of the chief of those families, who all lived as Kings at first. And therefore into whose hands soever those Cities fell, either by succession, donation, compact, marriage or victory, those that were the owners or conquerors of them, still for the most part continued and preserved the divisions formerly made, and kept all those Villages and Towns as far as the jurisdiction of those Cities extended under their command, and all by the name of such Cities as at first, and all the dwellers and inhabitants within that circumference or circuit were still accounted as part of the City as all Histories do relate both sacred and humane. So that they that were Masters of those several Cities, were also Lords of all those Villages, which were under the jurisdiction diction of those Cities, and as far as the secular power of those several Cities did extend, so far did their Ecclesiastical. And as those several cities we read of in the holy Scripture under the Kings of Juda and Israel, had all their several civil Presbyters and Elders, or a Council and Senate of Presbyters in them to govern them under their several Kings; so they had their Ecclesiastical or Synagogicall Presbyters, or a College of Elders also, whose authority extended over all their several congregations, Synagogues, or assemblies, as well within the Cities as without, through all the Villages and Towns that were within the compass and circumference of their several jurisdictions, as all imperial Cities through the christian world were in the Primitive times governed, and are at this day in many places. And therefore we cannot conceive any other of the several Presbyters placed in every City by Apostolical institution, as of those of Jerusalem, Ephesus, Corinth, Galatia, etc. but as of so many corporations: for we read that both in Jerusalem and Ephesus, they had both many Presbyters and many congregations under every several Presbytery, and as men in those several Cities, Parishes, Towns, and Villages were daily converted to the faith, so those several Colleges of Presbyters ordained them more Presbyters by common consent, and took them continually under their government; which congregations, though many, as far as their jurisdiction extended, were all joined together under one Presbytery, and made still in every several Precinct but one church, as that of Jerusalem and Ephesus, and were all governed and ordered by the joint consent and common-counsel of their several Colleges of Presbyters; the mistaking of the which kind of government, and the misunderstanding of the Scriptures, was the cause of all the confusions in the Christian world, and of those sad differences here in England at this day, and the only occasion of that vain opinion of Independency, for so I may call it for divers reasons. For the tenant of the Independents is this, That in the Church of jerusalem and in that of Ephesus, and in all the other Churches spoken of in the New Testament, there were no more Believers in each of them, than could all meet in one place, and in one congregation to partake in all acts of worship, and that they were absolute within themselves, and from the which there was no appeals: which I affirm is a vain and fond opinion, contrary to both Scripture and reason, and all antiquity; and that it is both against Scripture and reason, I have sufficiently as I conceive proved it in the foregoing discourse. But for a further confirmation of it I shall here add some other arguments, that may if it be possible undeceive those that have by the fallacies and craft of their Teachers been misled and seduced. I must confess, it has been a wonder often to me, to see that such multitudes of godly people, and those that I had thought had been so well grounded in Religion, should be so carried about with every wind of new doctrine, under pretence of New-lights, when they have so often been forewarned to take heed of deceivers, by Christ and his Apostles; and that in such a violent manner, and with such exaspirated spirits against their Brethren, that cannot assent unto those novelties. For if they had ever read the holy Scriptures with understanding, or been but a little acquainted with the Ecclesiastical Histories, they could never have been so suddenly deluded. For if we but read the Acts of the Apostles with attention, or the Epistles of Paul, and all the writings of the New Testament; we shall find in them all, that by the powerful preaching of the Gospel and by the wonderful working of miracles of the Apostles, whole cities and countries were converted unto the faith; and that the Gospel was generally embraced, and whole Nations converted and brought to the obedience of the faith by it, in a very short time: and Saint Paul speaking of the Romans, chap. 1 ver. 8. saith, that their faith was spoken of through the whole world: and in chap. 10. vers. 18. he saith, That the sound of the Gospel went into all the earth, and their words (meaning of the Apostles) unto the end of the world. And in the 15. chapter and vers. 18, 19 he affirmeth, That Christ so wrought by him, as he made the Gentiles obedient by word & deed, through mighty signs & wonders by the prower of the Spirit of God, so that from Jerusalem and round about all Illericum, he had fully Preached the Gospel, and that he had so strived to Preach the Gospel, not where Christ was named, lest he should build upon another man's foundation. And in his 1. Epistle to the Thessalonians vers. 8. He teacheth That from them the Word of the Lord sounded, not only in Macedonia and Achaia, but also in every place, saith he, your faith to God-ward is spread abroad, so that we need not to speak any thing. Here we see whole Cities and Countries were converted and became Christians. And in the Acts of the Apostles there is frequent mention of whole Cities and Countries converted by the miracles and Preaching of the Apostles: who the people thought of and looked upon, as gods come down from heaven; so that all Asia in a short time was converted by the Apostles Ministry, for the people seeing the Apostles raise the dead and cure all diseases, and that by their very shadows, and by touching but the garments and handcarchiefs, or any thing that came from the sick; and observing that they were by and by restored unto their former health, and beholding their godly life and holy conversation, and hearing them preach nothing but those things that tended to make them eternally happy: they came in, in mighty multitudes, through Cities and whole Countries, to believe the Gospel, and were made Christians daily; so that by some one of their miracles they converted more than could meet well in any one Congregation to partake in all acts of worship and to edification; and there was still daily increase upon increase of Christians through both Cities and Countries, as both the Scriptures and all the Ecclesiastical histories relate: so that all reason dictates unto any intelligible man, that in a short time there must of necessity in every City, and through the several Countries be many Congregations and Assemblies, and many Presbytors, ordained over them for the ruling and governing and daily instructing of them and for the building of them all up in the holy faith: for all these the Scripture speaks of, were such as were really converted, or at least made profession of the saith as Simon Magus, and were therefore admitted into the bosom of the Church, and into the fellowship of the Saints. And all good reason will teach men, that the Apostles and those Primative Ministers, had a more excellent faculty of converting men, than our Independent Pastors & teachers, by whose Ministry yet, I never heard of any that were converted; for their Congregations all of them consist of such as were converted to their hands: but if a few of them without miracles, have been so powerful through City and Country to gather so many congregations and several Churches here in London, and through all the Cities and Towns where they have been preaching their Novelties, shall we be so blockish and stupid to think that all the Apostles together, and so many other famous Ministers as were for many years, always resident in Jerusalem, they could all convert no more Christians than could meet in one place or congregation? and that at Ephesus and in the other Cities and Countries where the Scripture relateth that there was such infinite multitudes daily converted, and additions of new believers upon new believers added to the Church, that they might ever meet in one Congregation and in one Assembly to communicate in all the Ordinances? no reason will persuade this to any man, that hath not promised to himself to believe nothing but what he seethe with his own eyes. But that I may again return to the Church in Jerusalem, the pattern of all Churches for government; I affirm that in that great and mighty city, there were more believers than could meet in any one or a few places, to communicate in all acts of worship, and that there were many Congregations of Christians there in the Apostles times, and many years after. And besides the many reasons I have in the foregoing Treatise specified, for a further demonstration of the truth of that Assertion, I shall here add a few more. And amongst other that out of Paul in the first of the Galathians, which I only touched in the foregoing Tractate; where he signifieth to the Galathians, that he received not the Gospel from the Apostles, but from Jesus Christ himself, that they might the more cheerfully embrace it, and give credit unto it: For, saith he, I preached the Gospel in Arabia, to the heathens before I saw the Apostles, and had continued my Ministry three years before I went up to jerusalem to them. Indeed after three years, saith he, I went up to jerusalem, to see Peter, and abode with him fifteen days, but other of the Apostles saw I none save james the Lord's brother, (not that they were absent) and therefore I received not the Gospel from them, but from Christ himself. In the which words we have not only a singular Argument to confirm the Preaching and writing of the Apostle Paul to be the Word of God against the Papists, but we have also an excellent reason against the new opinion of the Independents, to prove many congregations in the Church of jerusalem for Paul was a diligent frequenter of the Synagogues and Assemblies of the Jews and Christians wheresoever he came (as it is often specified in the Scripture) where he Preached the Word and Gospel unto the people: and it is also clear and evident by the same Scripture, as in the Acts of the Apostles, and in the Epistle of Saint james, and many other places, that Synagogue and Church were Sunonymaes, and are often taken one for another, as Bishops and Presbyter are for the ordinary Ministers and Preachers of the Word. Now by the very light of reason, all men that have not resined their understanding, will gather, That if there had been but one meeting place or one congregation of Believers in the Church of Jerusalem, that Paul remaining there fifteen days, in all that times he would have frequented the Assembly of Believers, at lest if he had not preached unto them, who was so diligent both in hearing and in preaching in all other places were he came: and if there had then been but one meetingplace in Jerusalem, and but one congregation, without doubt the Apostles would daily have been at their employments, which were, to pray with the people, and preach unto them, for they never were idle nor deserted not their charge. Now when they were always employed in their several ministeries, it is manifest that there were several assemblies or congregations of Believers in Jerusalem, that hindered the Apostles from visiting one another; for if there had been but one congregation, then of necessity Paul and the other Apostles should have met there in so long a space: and therefore it stands with all reason that there were many congregations of Believers in Jerusalem, if we had no testimonies of holy Scripture for to prove it.  
For if any credit may be given to the Historians that writ of these times, there were above three of four hundred Synagogues in Jerusalem (I speak within compass) and common understanding dictates that there were some hundreds of assembling places, where there was so many hundred thousand people, and such multitudes of Teachers. And in those Synagogues the people met together, to hear the Law and Prophets both read and interpreted unto them: and the Synagogues both in Jerusalem, and through all Judea and Palestine, were the places of the moral worship, as the Temple was the principal place of the cerimoniall service. And as here in London, Paul's was the place, where after the Jewish, or rather Heathenish fashion and manner, they had their ceremonial employments, which consisted in outward performances, as crouchings and cringings, caping and kneeings, pipeing and tooting, in Popes, Surplices, and their four square Cow-turds and crotchets, wind and turn, Altars, Crosses and Crucifixes, and a thousand other such trumperies; the acting of all which made the judicious Christian-beholders think themselves rather in the school of Numa Pompilius, or in the College of the old Roman Priests then conversant in the Church of God: so the other Churches through the City, were the places where the Moral worship was chiefly exercised; as the reading, preaching, and hearing of the Word, catechising, exhortation, admonition, prayers, thanksgiving, etc. So after the same manner it was in Jerusalem. The Temple was the principle place of the Ceremonial Worship, and the Synagogues were the places of the Moral Service; where Moses and the Prophets were read and interpreted unto them, every Sabbath day. And it followeth of necessity, that there must needs be a very great number of Synagogues in Jerusalem, where there were many hundred thousand people, and such multitudes of Rabbis and Doctors and such a number of Priests, Levites, Scribes, Pharisees, and Lawyers, all Interpreters of the Law, and such as sat in Moses his chair, who our Saviour commanded the people to hear.  
Now, as in the days of King Edward and Queen Elizabeth, after their Latin Service, and their Idolatrous Masses were cast out of all the Churches; and the reformed Religion was set up in the several Congregation in place of that falls Worship, and all the people repaired still, and more willingly and more abundantly unto their several Parish Churches, and Chapels, to hear the Word Preached; and as the meetings and meeting-places were still continued, whereas they only heard Masses before, which they understood not, now they heard the Gospel purely preached unto them in lieu of that; and the people came more abundantly unto those assemblies. Even so whereas before the coming of John the Baptist, and of our blessed Saviour, they had the Law, Psalms, and Prophets, read and Interpreted unto them in all their Synagogues, after the Gospel began to be published; to the Law and the Prophets, the glad tidings of Peace was Preached by Christ and his Apostles, and the other Primative Christian Miinisters, and by many of the Priests that embraced the faith; and that in all their Synagogues every Sabbath day, especially where the people upon all occasions in great multitudes met together: for it is said, That the Kingdom of heaven suffered violence, and the violent took it by force. Now to any man that will not resolve to shut his eyes, and refuse to see the Sunshine of the truth, it may appear that all the Synagogues in Jerusalem, as in all other Cities, after the Christian Religion was so generally embraced, and the Jews were turned Christians; were the places where they still continued to meet in, to hear the Gospel as formerly they had done to hear the Law, and there is many testimonies out of holy Scripture, to prove this Assertion: neither can we in charity think that they being made Christians, were less zealous to hear the Gospel, than they were to hear the Law; yea, their diligence in that good work, is often mentioned in the holy Scripture to their praise and honour; as that they met daily in the Temple and in every house, to hear the Word and to partake in all the Ordinances. And it is well known, that Paul into what City soever he came, was as diligent in preaching as the people in hearing. Now when he remained in Jerusalem fifteen days, he would not be idle: and it is to be believed that the other Apostles were as diligent in their several Ministries as Paul was, as I said before; so that their much employment without doubt, was the only cause that hindered the Apostles from coming unto him, and retarded Paul from saluting of them: for we may not conceive, that so famous an Apostle as Paul was, could lie hid in Jerusalem or be unknown so long from the other Apostles; neither in charity may we think, that there was any love wanting either in Paul towards them, or in the Apostles towards Paul; but we most impute their not visiting of each other, to the multiplicity of their employments, that so hindered them, that they could not find convenient time, each to see other. So that by this I have now said, it is evident to any rational man, that there were more Christians and believers in the Church of Jerusalem, then either could or did meet together in one place for all Acts of worship: for they met every Sabbath day together in their Synagogues to hear Moses and the Prophets read and Interpreted, as the Scripture affirmeth, yea from house to house daily: and therefore we may easily gather, that as many Synagogues and meeting places as there were in Jerusalem, to say nothing of the Temple, so many Churches and Congregations of believers there were in Jerusalem; for Synagogue and Church are all one in God's dialect, and they that were Jews before the preaching of the Gospel, were now made Christians and believers. Neither had the Christians and believing jews any cause to separate themselves from the congregations, for there was nothing in their Synagogues to scruple them, without the law of Moses should offend them, and that the Scripture testifies they were very zealous of; and many of them that were converted, persuaded the Gentiles after their conversion and illumination, to join the Ceremonial Law to the Gospel, which although it was not permitted unto them, yet for a time it was connived at and tolerated in the weak Jews; yea, in the tenth of the Hebrews the Christians are blamed for forsaking of the assembling of themselves together, and it was counted a fault in them: and therefore it may without any error be concluded, that there were as many, if not more Assemblies and Synagogues of believers in Jerusalem after the preaching of the Gospel and in the Apostles times, as were before of the Jews: for they after they were Christians continued still to assemble themselves, if not daily, every Sabbath day at least in their Synagogues, as they were wont to do, where the Apostles were all so taken up in preaching, as they had no leisure for reciprocal salutations: and therefore of necessity there were more congregations in the Church of Jerusalem, and a greater multitude of Christians them could all meet in any one or a few places: even as it was here in England in King Edward's and Queen Elizabeth's days, as I specified before: there was no fewer congregations and assemblies of Protestants in London, then was before of Papists: for as many Parish Churches as there were in the city of London so many several congregation of Protestants there were then through the city; and they that professed Popery before, did now embrace the Protestant Religion, and made so many congregations and several Churches of Protestants, as there were congregations of Papists before: and as it would be accounted great absurdity, yea a ridiculous thing in any man to affirm that there was but as many Protestants in London, in King Edward his time, or in Queen Elizabeth's days, as could all meet in one place or in one congregation; so to any understanding and intelligible man, it is as absurd to conclude that there were no more christians and believers in Jerusalem then could all meet in one place and congregation, when the Scripture itself affirmeth that all Jerusalem was turned Christians, and had their meetings and assemblies in the Temple, and in every house; and that there was many assemblies there, and it stands with all reason, that if there had been but one Congregation of believers in Jerusalem, when Paul went to visit Peter, that then he of necessity should have seen some, at least of the other Apostles besides Peter and james; for without doubt Paul was daily among the Christians a preaching to them in their Synagogues or meeting places; and the other Apostles also whose duty it was to be continually taken up in praying and preaching amongst them, would not so long a time have lain idle and private: but in that neither Paul saw them, not the Apostles Paul, it is a sufficient Argument to prove there were many congregations and assemblies of believers in jerusalem, which so employed them all in their several Ministeries as they had no time for mutual visits; and that was the only cause that hindered them from saluting one another: so that I conceive by that which I have now said, all understanding men will gather that there were more congregations of believers in the Church of Jerusalem then one; and that all these several assemblies made but one Church, and were all governed by the joint consent and common council of one Presbytery; whatsoever the Independent Ministers persuade the poor deluded people to the contrary, for the upholding of their imaginary Presbyterian Government, which is against all Scripture, Antiquity, Reason, and Ordinary sense.  
And therefore I may boldly assert in their dealing with their several Congregations, when they set before them their Churches of jerusalem, Ephesus, etc. as consisting of but one Congregation and Assembly a piece, they juggle with them for no other end, but to make themselves Lords and masters of them, and to get the Sovereignty in time over the people into their own hands, while they would seem to be their servants.  
And therefore it highly concerns all men that desire the peace and welfare of Church and state, duly to weigh and seriously to consider the danger of Schisms and rents in either, which ought to move them to study by all means how rather they make up the breaches already made, and how now to unite themselves together in love and unity, against the common enemies of them both; then to follow such blind leaders and guides as by their factions and fractions will bring us all into the pit of destruction, and expose us and our posterities to as great misery and slavery, both for souls and bodies, as ever Nation groaned under.  
And as it is the duty of every private Christian in his particular family; to teach and instruct his children and servants in the nurture and fear of the Lord, and with all singular care to purge his house of all such as may mislead them, and seduce and corrupt them that are in their tender years, and not well grounded in the principals of Religion, & to give them special charge to haunt no such places and company, as by which they may be vitiated in their manners, or poisoned with falls and erroneous doctrines and opinions, as the Word of God commands both in the Old and New Testament. So it is the duty of all Magistrates and Ministers in their several places, who are the Pastors of the people, the one for their bodily preservation and the common peace, and the other for their spiritual good to join together for the setting up of God's true Worship, Government, and Service; in all Cities, Towns, and Parishes through the Kingdom; the one by their power and authority, and the other by lifting up their voice like a Trumpet (as all the holy Prophets and Apostles did in all their generations against all false teachers) and to warn the people under their several charges, to take heed of them and shun them as they either desire God's glory, their own eternal Salvation, or the public present good and the prosperity and tranquillity of their offspring in succeeding ages; and to be as sedulous and diligent in suppressing errors and schisms, as all the godly Magistrates and faithful Ministers have been in their several times, whose praises for this their good work is frequently recorded in holy writ, and in all the Ecclesiastical Records to their eternal honour and renown, and for our instruction. And truly if the examples of the holy Prophets, blessed Apostles, and godly Magistrates, and of all the dear servants of God whose names and fames are glorious to all posterity in the holy Word of God; will not move us; then at least let us learn of the very enemies, of the Papists, Sectaries, and Heretics in all precedent and foregoing Generations; for they, as all histories and daily experience teacheth us, not only labour to remove all such out of their families and Churches, as be of a contrary opinion to them but study also to exterminate them out of their very territories, if they have strength or policy so to do.  
And if none of their examples may yet persuade us to our duty, then let the example of all those that now differ from us in opinion, but in the matter of government teach us what to do in this point: for they will not willingly entertain any into their families that is not of their own mind and opinion, nor suffer their children to be instructed in any other way then their own; and eat, in as much as in them lies, the very company of such as they count Presbyterians; and rarely, if ever, come at our assemblies. And in New-England itself it is well known, that they do not only cast those out of their Churches that differ from them in opinion, but also expose them to banishment and to greatest misery, and think all they do, to be their duty; and publish it to the world for the imitation of all other their Churches and Congregations: and I am most assured, had they the authority in their own hands here in England, they would be as severe towards the Presbyterians, as ever the Prelates were against the Puritans. And I am induced so to believe, both from their words and writings: for what can be more bitterly uttered against them, then that they daily speak upon the least occasion, if any but preach or write the least thing in opposition to their opinions; professing that all such Preachers ought to be hanged: and had they the power in their hands, they would truss them up, as many can testify and witness: and in their writings, how prodigiously daily they abuse with all manner of calumnies and reproaches, and with all reviling speeches, the Presbyterians, all that have patience to read their blasphemous Pamphlets can tell: so that whiles in them they plead for a toleration of all Religions, they will not tolerate the Presbyterians to defend their own; by which they sufficiently declare what favour they would show them if they were in their hands, on whom they look as the professed enemies of Christ's kingdom. Now I say, if neither the example of God's dear Saints and Servants, nor the Word of God can move us to our duty, nor the example of the Papists and Heretics of all ages: then at least let us follow the example of our Brethren both in New-England and Old-England; for they as all men know remove all from them that differ from them in their Churchway; and separate themselves from us, and gather congregations by by themselves, Independent, refusing to communicate with us as an unholy people, and not suffering or permitting us to communicate amongst them in the Ordinances either of baptism or the Lord's Supper, but upon their own terms; and account us all as unclean things, and to be separated from, which I affirm should move all solid Christians, and such as truly and unfeignedly desire that God may be glorified, and his truth every where set up, to oppose all their errors and novelties in religion, under what pretences soever they be brought in, and under whatsoever seeming holiness they be set forth: and so much the more care is to be had, and diligence used, both by the Magistrates, Ministers, and all the real godly of the land; by how much they know the craft and subtlety of those that seduce them: for there was never yet any Sect whatsoever, that came to any rise, perfection, or name in the Church, of which the first ventures and contrivers had not some seeming show of godliness and holiness of life, and that more than ordinary, to which they usually added the bravery of language, and fine alluring speeches, and cunning craftiness; as they were many of them men of singular elocution, and deep subtlety: as the Prophets and Apostles through the whole Scripture signify. And Paul in the 16 chap. of his Epistle to the Romans, speaking of those that made divisions contrary to the doctrine that he had taught them, hath this expression, Verse 18. For they that are such (saith he) serve not our Lord Jesus Christ, but their own belly, and by good words and fair speeches deceive the hearts of the simple. Here we see the false Teachers of his time, made use of good words, fair speeches, to deceive the hearts of the simple. And in Gal. 4.14. the Apostle there exhorting them, saith. Henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the slight of men, and cunning craftiness, whereby they lie in wait to deceive. In this place the Apostle gives all Christians a charge to take heed of all erroneous doctrines; and withal sets down the manners and ordinary carriage of all seducers, that they might be the more careful to shun them: for such, saith he, use in the deceiving of you, the flight of men, and cunning craftiness. This has ever been the method of all false teachers, as Saint Peter also in his 2 Epistle, chap. 2. vers. 1, 2, 3. etc. witnesseth: for speaking of the false teachers of those times he lived in, and of those in future ages, that should bring in damnable doctrines, even denying the Lord that bought them, and bringing upon themselves swift destruction: he foretells also, that many should follow their pernicious ways, by reason of whom the way of truth should be evilly spoken of. And then also he sets down the manner and customs of those seducers; and amongst other things he saith of them, that through covetousness, and with their fair words they should make merchandise of the people. So that we may see, all false teachers cloth their craft with their rhetoric and feigned words, for otherwise they would prevail but little. Now by how much more the Christians in this our age have to deal with a generation of cunning and crafty Jugglers, who seem to equalise, if not to transcend all others in holiness and godliness, in their outward carriage at least; it concerneth every one I say more diligently to take heed of them, and of all their new-wayes, their new born truths, and their New-lights: for God himself by his holy Prophets and blessed Apostles has commanded us, not to decline from those ways we have learned of him, and those truths that he hath taught us in his holy Word, Neither to the right hand nor to the left, Dut. 4.5. Iosh. 1. Prov. 4. Nay, if an Angel from Heaven should teach otherwise then God hath taught us by Christ and his Apostles, we are to account him accursed, Gal. 1. And in the express words above specified, we are prohibited to be carried about with every wind of doctrine. So that all those that vent those new-truths and set up those new-lights, which are all indeed new-lights of doctrines, be they never so seemingly holy, are all cunning deceivers & fighters against God. And all those Christian Magistrates (for aught I know) that tolerate such; and all those orthodox Ministers that connive at them, and are so meal-mouthed, as they dare not preach against them, and forewarn the people of them, neglect their duty; and are not faithful Watchmen over their flocks committed to their charge, and are blameworthy for it. And all those people that being so often taught by God himself in the holy Scriptures, to take heed of all such as come to them in sheep's clothing, and with their feigned holiness, & with their fair speeches to deceive them, and make merchandise of them, and yet will not take heed of these novelties; do as much as in them lies resist the Spirit of God: for the Lord has again and again commanded all his people to shun such men, as in Tim. 1. chap. 6. vers. 5. From such (saith Saint Paul to Timothy, and in him to all Ministers and people in all ages to the end of the world) withdraw thyself. Now if an Evangelist, so learned a man, so well grounded a preacher as Timothy was, to withdraw himselfo from all such as taught otherwise than Paul, & Christ himself & the other Apostles had taught: how much more now ought all Christians that come so far short and are so inferior to Timothy, for all endowments and graces of knowledge, to beware and take heed of all such as bring in their newborn truths, their new-Lights, and all their new ways; when especially we are commanded to inquire for the old and good way, which will indeed bring rest unto our souls? Jer. 6. And to omit innumerable places to this purpose; that of Saint john in his second Epistle to the Elect Lady, should ever be in our memory, where Saint john in express words forbids that Lady and her family, and in them all other Christians, To receive any that bring not the doctrine of jesus Christ into their houses, or bid them God-speed, and gives a reason of this his prohibition; For, saith he, he that bids him God-speed, is partaker of his evil deeds. Now all these new doctrines are not the doctrines of Jesus Christ; and therefore whosoever bringeth them, ought not to be received into our families, nor their doctrines into our hearts, no more then stolen goods into our houses and closerts: for God hath both forbid it, and set down the danger that will ensue upon it: for by that means we make ourselves equally guilty, and partakers with them in their evil: and therefore all such as shall still notwithstanding whatsoever God hath spoke unto us by his holy Prophets and Apostles, follow those new teachers and those new truths, by their so doing, in conclusion they will be found fighters against God; and partake with them in all those punishments the Lord hath threatened against all such as will be led about with every wind of Doctrine, which will be the ruin of themselves and others: and if people will be disobedient and obstinately go on to make Schisms and rents, slighting Gods threats and menaces, and cast his word behind their backs, than it belongeth unto all Magistrates, Ministers, Fathers, and Masters of Families, that are christian's (for I speak not of such as are without the pale of the Church) seeing what already these new Sects have with all their Art and cunning, invented, contrived, and with unwearied pains and ungodly policy brought forth into the world, that the Magistrates are counted intolerable to the people; wives are taken from the bosoms of their husbands, or so alienated from them as they repute the● a burden unto them: the Husbands from the Wife, Children from their Parents, and Patents from their children; and the Servants from their Masters and Mistresses, & Friends from Friends; the Ministers from the people, and the flocks from their Pastors; and that all the laws of God and Nature by these means are violated; I say in all these regards it is high time, if they will prevent those evils that are coming upon the Land by these fractions and divisions, now to quit themselves like men, not caring for all the reviling languages of Seducers who yet never spoke well of any but of their own party: for it is against the nature of Sectaries to give any a good word but their own complices; and therefore it concerns them all to go about the work as men of courage and in the fear of God. And truly if men think it (as it is indeed) an unsufferable thing to tolerate those Menstealers, who they call Spirits, or a new generation of Fairies, to seduce and carry away their children and servants: then much more it is an unsufferable thing to tolerate those that steal away not only the bodies of men and children, from Magistrates, Ministers, Parents, Masters and Mistresses, Friends, etc. but their very hearts and affections; and are no better in so doing then a company of spiritual Plunderers, and are to be looked on as so many enemies of the Church and kingdom. Neither is there any breach of charity in speaking truth with love and an unfeigned desire of their reformation: for if they be not reform, nor their New-lights extinguished and put out, they will in short time dim and darken the truth itself, and provoke the Lord to give us all over to error, because we embraced not the truth in the love of it, 2 Thess. 2. But I must confess I look upon many of the Independent Ministers, as the most dangerous Sect that ever yet the world produced, in respect of the consequences of their doctrines, and the sad effects they have brought forth already, wheresoever they have spread it. For they carry themselves more cunningly than any other Schismatics or Heretics that ever yet appeared since mortality inhabited the World. For all other Sectaries tenants are recorded in all the several Counsels, and in the Monuments of the ancient Writers, so that every man knows their opinions and doctrines; but what these men hold besides their whimsy of Independency, and the manner of their gathering of Churches (wherein they do not all agree neither) no man knoweth nor never shall know, for they intent to set up many other New-lights, but yet with a reserve, never to be constant to any thing what they either say or write: for this I have received from the mouths of their Disciples and followers, That if that which seemeth a truth to them to day, do to morrow appear otherwise by some new light, (were it any Article of the faith) and they be convinced by that light, that they were in an error before, they are to relinquish their former tenant, whatsoever it were, and to follow that new light that God hath appeared to them in. And this doctrine is taught by all the Independents I ever saw or heard of. Yea they count it a great honour unto them to be thus uncertain in their opinions; as we may see in a railing and ridiculous Pamphlet, not only against Mr. Prynne, but against the Parliament, lately set out by an Independent, called, The falsehood of M. William Prynnes Truth Triumphing; where pag. 16. Sect. 2. in these words, You accuse the Independents, saith he, as believing most things with a reserve, according to their present light; with a liberty of changing, as new-lights shall be discovered unto them; but did ever man so overshoot himself (saith he) certainly this is so high a character of the Independents compleatest posture ensuing or growing stature in the School of Christ, as could be applied unto them; wherein they glory not a little, and place it as the only ground work and foundation, without which they cannot grow in grace, from one degree of faith to another, until they become perfect men, and perfect Saints, unto the measure of the stature of the fullness of Christ, Ephes. 4.12, 13. These are his formal words, so that the Independents doctrine is this: That there is no growth in grace from one degree of saith to another, until we become perfect men, and perfect Saints, unless they believe most things with a reserve; which tenant of theirs, whether or no it be not to bring a sceptisme into Religion, according as M. Prynne doth from them conclude, I refer it to the judgement of those that are more judicious Divines then the Author of that Pamphlet. And this, as men may observe, is the professed doctrine of all the Independents; and they account it their glory to be ever in uncertainties; which is the only reason, as I conceive, that they could never yet be induced to set down what form of government they would have, and to what doctrine and discipline they would subscribe and stand to, with their followers; by which all men may easily discern the dangerousness of these men; and well perceive, that they that have to deal with them, will never find an end: for they will ever be starting of some new doctrines. And to speak the verity, all the Shismaticks that have troubled the Church in this last age of the World, and hindered all reformation, are yet more can did then many of the Independent Ministers through the Kingdom. For the Brownists, as M. Ainsworth and M. Robinson, both learned men, and more orthodox in their Tenants then many of them, yet they with all their several congregations agreed in their principles; and have ingenuously in their Apologies and writings with modesty (for in host virtus laudanda) declared unto the World, both what they held, and what they desired, and wherein they would rest contented; if the Magistrates would but gratify them in it. The Anabaptists in like manner, though fare more erroneous in their opinions then the Brownists, yet they also, many times in word and print, have set down their Tenants, to which they both stand; and in the which, if the Magistrates will but condescend unto them, they will sit down and yield all cheerful obedience to their just commands. The same may be said of all other Sects. But, as for our Brethren the Independent Ministers, they are like a company of Rats among Joint-stools, every one can see and hear them, but none can catch them. No man can tell where to catch or lay hold certainly of any point or tenant they preach, or what they either are in their opinion, or will be: for what they conceived to be a truth to day, may be an error with them to morrow: for certainty in any opinion, is as great a Heresy to them, as eating of flesh on a Good-Friday, is to a Papist: Neither will they bind themselves or their followers to any Doctrine they hold to day; for it may be they will both preach and practise the contrary to morrow, if it make for their gain and emolument. So that all men may boldly conclude of them, that they are as the most uncertain; so in that, the most dangerous Sect that ever came into the World, since the Sun and Moon ruled over the Earth. And this will the better appear, if we consider the multitudes and variety of Sectaries that have sprung from them in a short space, since their coming over amongst us, with their underhand deal, how ever they themselves play least in sight, and act privately their juggle, and make use of others, in venting their several poisonous opinions, and can say and on-say, and affirm and deny any thing at pleasure, as can be proved. Before their apparition on our horizon, there were but three or four Sects known among us, and they were few in number, and well conditioned, and such as were full of charity and love one towards another, and carried themselves humbly towards all men; as the Brownists, Anabaptists, Antinomians, and Familists. But out of the Independents lungs are sprung above forty several sorts of stragglers, which before their coming over were never heard of amongst us. And for proof of what I now say, I had it from a Brother of mine in tribulation, and a fellow-sufferer; who though he differ from me in opinion, yet I truly love him, and shall never decline any christian office to do him good for soul and body; I mean M. John Lilburne, Lieutenant Colonel; who himself relathed it unto me, and that in the presence of others; that returning from the wars to London, he met forty new Sects, and many of them dangerous ones; and some so pernicious, that howsoever, as he said, he was in his judgement for toleration of all Religions; yet he professed, he could scarce keep his hands off them, and had no patience to hear them, so blasphemous they were in their opinions. So that he gathered, that these were now the last days, wherein so many Heresies abounded. And amongst other of the Tenants, one of those wicked Sects held, They denied the Scriptures both of the Old and New Testament, and accounted them things of nought; whereas by God's command, They that despised Moses his Law, by the mouth of two or three witnesses were to be put to death: and these wicked and ungodly creatures despise both the Law and Gospel, and that in the presence of a Cloud of witnesses. And innumerable other diabolical Sects there are, and so prodigiously impious, that it is not for a Christian to name their opinions. And most of them, if not all, were first Independents, and such as separated from our Congregations, as from a people unholy, and were of their new gathered Churches and followers of their Ministry. And many of them have jangled so long about the Church, that at last they quite have lost it, and go now under the name of Expectants and Seekers, and do deny that there is any true Church, or any true Ministers, or any Ordinances: and some of them affirm, that the Church is yet in the Wilderness, and they are seeking for it there: others say, that the smoke is yet in the Temple, and they are groping for it there, where I leave them: praying God to open their eyes and give them repentance; that they may consider from whence they are fallen, and return again into the bosom of that Church, from which they have, to the great dishonour of God, and the scandalising of the Gospel, made so fearful a desection. But I can truly say, without wronging the Independent Ministers, that they have been one of the principal causes of all those new, hideous, and monstrous opinions, and of all the sad differences amongst Brethren: for their doctrines give way to all such errors, and ever will, as long as they give liberty for the finding out of new truths, and the changing of their opinions according to their New-lights. But amongst all their errors this is none of the least, that all Magistracy is by them despised, and made nothing of, no further than it agreeth with their tenants and humours. And howsoever publicly they seem to say something in defence of it, yet privately, and upon all occasions they slight it; yea, and bid defiance to it, as all their railing Pamphlets, and words, & deeds proclaim; and make the power and authority of the Magistrates when they exercise it for the suppressing of novelties, a mere tyranny and persecution, as many could witness, if they would take the office of Informers upon them; for they are not the men they were in the beginning of the Parliament: for than they seemed highly to magnify the authority and power of the Parliament, and appealed unto it, and did very good service in promoting the public good: but now they say they are afraid it will prove but an Arbitrary government, and be more tyrannical than that of the Prelates, and all the other unjust Courts; professing that they had thought they should by their means have enjoyed the liberty of their consciences (this it seems they fought for, their own ends, which they so much condemn in others) but now they well perceive, that they go about to establish a Presbytery, which to the poor Saints (they are afraid) will prove more tyrannical than the government of the Bishops: and therefore now many of the Independents that were very zealous at the first in the quarrel of the Parliament (as it was their duty to be) are very cold, and have not only cast away their arms, and detract their obedience, but can at pleasure speak against the pressing of men for that service; and profess, that is not lawful to force men to fight, and that it is unlawful to fight for Religion (I conceive they mean any Religion but their own: for they have been heard say; yea they have frequently bragged of their party, and protested that they would make hot work before the Presbyterians should have the day) and such like stuff they vent in every corner, to the deterring of many from their duty, which they are bound unto by the Law of God, Nature, and all Nations; and for which there be many precedents in holy Scripture, and many fearful threats and judgements denounced against such as deserted their Brethren in affliction: and great and fearful punishments have been imposed upon those that came not out to aid their Brethren when they went against the enemies of their country, whether they were foreign or intestine: and all to teach us not to decline from our duty upon the like occasions. But that any man that hath but any ordinary understanding should speak against the pressing of men, it is a wonder to me to hear it: for if they ever had read the Scriptures with judgement and knowledge, or were but acquainted with the Histories of all Ages, they may find it ever hath been the practice of the people of God, as well as of the Heathen, to force men out of all their Tribes and Families to go to war against any enemy; and that they that neglected their duty being summoned to it, were counted enemies, and were severely punished for it, and made examples to others for their disobedience; and there were none exempted from the war by Gods own appointment, that had strength and abilities to fight, but new married people and base Cowards: and indeed to all such, God gave a dispensation for a time, as till the one for a year had rejoiced with his Wife, and till the other had got the spirit of courage, and a more brave and valiant resolution: but all others if they would not voluntarily come out, were forced to it or punished for their neglect: and for aught I know, all Christian Magistrates have the same authority still under the Gospel that they had under the Law. And truly to my poor understanding, there is none that can go more comfortably to fight for their country, than they that are pressed; & if I were to go upon any such employment, I should with ten times more alacrity go into the war, being pressed or called to it by the State, then if I were a mere Volunteere: though I have ever though, Volunteeres brave and gallant men, and worthy of great honour for their good service, and have counted such as would neither by force nor freely, put themselves upon public employment on the one side or on the other; especially if they had able bodies, the most basest cowardly fellows in the world, and men unworthy the Protection of either King or Parliament; or to enjoy the very benefit of the air they breathe in. And without doubt they are the veriest cowards upon the earth, howsoever they may vapour in a drinking-school. Yet I say those that go out as pressed men, have in all respects a more warrentable calling, and wherein if they keep themselves from the sins and pollutions that are too frequent in Armies, they may both fight and die with all cheerfulness: for in so doing they are in their calling, and may challenge pity and compassion from all; and maintenance also and support if they be wounded, and by it made unable to get their live for themselves and for their families, as long as they live; for they have been the servants of the State, and employed by their special command; and if they be taken prisoners, the state ought to exchange or ransom them, or else it will be their dishonour. Whereas, if they be merely Volunteers, though they do their duty in so doing, and shall have the honour of it, if they be hurt, wounded, or captivated; yet the world is wont to say, Who required these things at your hands, what call had you to this employment? And all men generally will condemn such: and it was not long since objected to a gentlewoman, whose husband was taken prisoner in the war, and that in a very Lordly and imperious manner, by an Independent Minister; What call, said he, had your husband to take Arms? could not he have followed his own employment? Thus did this domineering Independent vapour over men in distress; who himself was never guilty of either learning or humanity, or fit for any thing but to make a faction, being a mere cow-baby coward, and one that ran away, as being more afraid of the bishops (when they were in power) than he was of God or the devil; and yet this monsieur could superciliously demand of this Gentlewoman, what call her husband had to take Arms? And as this Independent, so commonly all men for the most part, slight Volunteers in their distresses, especially if they desire their aid; which they do not only ordinarily refuse, but deter others from doing them any good, saying, that such men put themselves out of God's protection, in as much as in them is, when they leave their callings; and thus those grolls babble, as if a man had not a sufficient call, if he sees his neighbour's house on fire, to leave his shop to go out to help quench it I Such kinds of Puffoysts as these, that abuse Volunteers, I leave them as a generation of men, not worthy to give guts unto a Bear. But, I say, when men are called to the war by the State, and pressed to that service, they can then appear with joy before all men, and look death itself in the face with courage; whether in the field, or in cold blood, in the hands of their enemies, when they suffer as evil doers: for they can then comfort themselves with their calling, knowing that they were employed by the State, and it is their duty to obey; and that as they were borne under obedience, with cheerfulness and alacrity they can die. And therefore all such as the Independents, that go about to disparage the Parliament, and the great Council of the Kingdom, for pressing of men for the public service, do things derogatory to their authority: and all such as are pressed and able to fight, and do either run away from their Colours, or wilfully or rebelliously detract their obedience, aught to be hanged. And as it is lawful in the Magistrate to press men to fight for their country, so it is law full likewise for them to fight for their religion; and to press men for that purpose: and he that will not fight for his religion, if he be a Magistrate, certainly he has little religion in him: and he that is a private man, that will not suffer for his religion, if he be called to it; nor fight for it both voluntarily and when by authority he is put upon it, but fly from either of the employments of doing or suffering, and will not come out to help the Lord against the mighty, he deserveth not only the bitter curse against Merosh, Judg. 5. but to be hanged. What, do the Brethren the Independents now hold it a thing unlawful to fight for religion (for so they profess to their friends) when not long since they so animated others to it? It seems they are very changeable in all their oopinions: I believe they have found out some new-light of direction how to run away again, as they did before, if the times change. But yet such as have learned how to perform their duty, and have read the holy Scriptures; and amongst many other places the two and twentieth of joshua for one, have been taught, that when the Israelites on the other side of Jordan had set up an Altar, though it was not with a mind and intent to alter religion, yet if they had not given a satisfactory answer for their so doing to joshua and the Elders of Israel their Brethren, they would speedily have made war upon them for it; as any State for aught I know, or any christian Nation by their example may do, against what enemy soever they be, whether foreign or domestical; that shall attempt to alter the true religion, and Christ's government established in his Church (which is his kingdom) and bring in an Idolatricall one, or an Independent one, or any other that tendeth to the destruction of that, that God himself hath appointed his people to serve him with: and all such as shall refuse to fight for their religion (if they have no bodily hindrances or some just impediment) when the magistrate calleth or presseth them to it, aught to be accounted as the enemies of religion, and rebels against both God and their country. And all such as shall endeavour, either clandestinly or openly, to speak words tending to deter men from going out to help the Lord against the Mighty; or refuse, being Christians, to fight for the Gospel (except by their bodily infirmities they be hindered from the duty) I know no reason but they ought to be hanged as a company of Rebels against both God and men, and as such as are unworthy the name of Christians, that will not fight for the honour of the King of Saints and King of Kings, and for his royalty and dignity that has redeemed them from the slavery, not only of Satan, but of Antichrist. For we have read that Michael the Captain, and Commander of his Church and kingdom, and his Angels, makes war against the Dragon and his Angels; which is not to be understood only in a spiritual sense, but in an ordinary way, and literally also; for Christ has his soldiers, that besides their weapons of the right hand, their prayers, tears, and humiliations, have also their weapons and arms of the left hand, as their swords and all warlike instruments, to fight for the honour, dignity, and sovereignty of their King and anointed Christ; who at his departure from his Disciples, bade them sell their coats, and buy each of them a sword; by which he invested them with authority as well to fight, if occasion required, for the honour of their King and Master, and for their own safety; and although he condemned in Peter the temerarious and rash use of his sword, and bade him put it up for that time, yet the left the use of it to him and to the other Apostles, upon their just occasions. And who knows not that there is a time for war and a time for peace, and God himself professeth, that he is the General of the Armies of his people, and the Lord of their Hosts; and he taught his servants hands, in times past, to war and their fingers to fight, as they with thanks acknowledged. And he is the same God now to his people that ever he was, and will be nigh unto them, and a present help to all those that fight his battles. And what, I pray, are so properly his batrels, as those that are made against Antichrist and his complices (by what names or titles so ever they be called) whether they be the Kings or Emperors of the Earth, or any other Malignants that have given their power to the Beast and make war against the Lamb? Neither shall I ever be of an other mind, but that it is the greatest honour any Christian can be called unto, to fight for his country and for the Gospel against what enemy of either soever he be. And as I shall live and die by God's assistance in this opinion, so I shall likewise ever believe, that all such as will neither fight for their country, nor religion, but deter and dissuade others from it, are enemies of both, and so ought to be esteemed, whatsoever pretences of seeming love they make to their country and religion: and that such as will not fight for the protestant religion, deserve not the favour of protection from those States and countries they live in, whose preservation or ruin is all to them, so they may enjoy their own ends and become masters of those they causelessly hate, and unchristianly and uncharitably think evil of; and whose destruction they not only daily wish and pray for, but as much as in them lies, bid defiance to, and proclaim open war against them; and use or rather abuse the holy Scriptures for the maintenance of their authority, in their contending and fight against their christian Brethren, the Presbyterians, for their independency; and to that end in the Frontispieces of their books set down Christ's words, Matth. 10 34.35, 36. where our Saviour saith, Think not that I came to send peace on earth, I came not to send peace but a sword. For I am come to set a man at variance against his Father, and the Daughter against her Mother, and the Daughter in law against her Mother in law, and a man's foes shall be those of his own household. Out of the which words misunderstood, they would persuade the people and make them believe, that they have good warrant and ground to fight against their Christian Brethren for the maintenance of their own whimsies; whereas, although they had been Wolves in times past, yet being now Christians indeed, and really converted, and in whom there is a through change wrought in their hearts, they would have laid aside their wolvish nature; so that the Wolf and the Lamb would have peaceably dwelled together (according to the prediction of the Prophet) they then would be loving and kind Brethren, and would not come out to fight against them: for that Scripture speaketh only of such, as who living and continuing in their natural state, and in an irregenerate and unconverted condition, and in whose souls the work of grace was not yet wrought, should hate their very Parents, Brethren, and Sisters, and nearest allies; that were truly converted to the faith and believed the Gospel: as the seed of the Serpent will always hate the seed of the Woman, as Cain did Abel; and that in regard of that enmity God hath put between them; so that the righteous is an abomination to the wicked, and the wicked to the righteous; be their relations never so nigh together, in respect either of consanguinity or affinity: and this all God's people by their daily experience find, according to Christ's prediction, That their foes and enemies are they of their own household. But do these words of Christ give liberty to those that are Believers, and children of the most High, the very sons and daughters of God, to come out and make war against their Brethren; and to fight against them, and that for their own inventions and traditions? I think not. And yet the Independents from this place of holy Scripture, not the Novices, Yonkers, and freshwater soldiers only, but grave men in their great white basket-hilted beards, with their swords in their hands; come out to fight against their Brethren, for their Independency; and justify this their grollery from Christ's words: which if it be not to abuse the holy Word of God, than nothing ever was an abuse of divine authority.  
But they have a singular faculty in making every portion of Scripture serve their purpose: as where Christ saith, in Luke chap. 13. vers. 24. Strive to enter in at the strait gate, from thence they conclude, That the Independent-way is that strait way, and that all Presbyterians being out of it, are in the broad way that tends to perdition. But I will not abuse the patience of the Reader with relating their dotage, as they abuse the Scripture, to maintain their faction, and to speak the truth it is no better: for they boast of such a party in the kingdom (if their own words may be credited) as they now think by the sword to be able to make their own Laws; and have been frequently heard say, That they had many abettors in the Assembly, and in both Houses of Parliament, and in many parts through the Kingdom, besides in all the Armies; and they were all resolved to have the Liberty of their Consciences, or else they would make use of their swords, which they have already in their hands. So that most certain it is, that the Religion of too to many of them, is a mere faction.  
And now I will take a little liberty to speak something upon my own experience about this business: for at my return from my last Imprisonment, I having declared my different opinion from them in the point of Independency to many of that fraternity; and professing that I looked upon many that went that way, as upon people truly fearing God, and such as were his dear servants, (who I pitied to see so misled) and yet for the way in which they went, I ingeniously told them, that I saw no ground for it in God's Word; and that I purposed (God willing) to write something concerning that subject, and that I doubted not to prove the Presbyterian way of Government to be God's Ordinance, and not Independency: notwithstanding some of the Independents reported about the City, that I was of their judgement, and agreed with them in their opinion (which was not fairly done of them) but all this was acted to strengthen their own party.  
But for such of them as really believed that I intended to write something, slighted it and made a mere push at it, exceedingly vilifying, and under valuing, what I could either say or do against their Tenent; depending it seems on their Champion's strength in the Assembly, who they magnified for such great Scholars, as if nothing could be set forth or written by me, that they would not speedily confute, and gloried as if the field were already won, and all the Presbyterians vanquished: and by such expressions as these the party grew daily more powerful, and into that numerosity it now is. But in fine, some of their worthies who had a more honourable opinion of me, professed unto such as were ordinarily accustomed to slight me (for I had very good information of their underhand deal) that if I did write against them, they were fully persuaded that it would be more prejudicial to their cause, than any thing writ before: and they pleased to speak something in the praise of my scholarship, that howsoever two or three Doctors in the town made nothing of me, yet they knew very well that if I undertook and business, I would manage it with more learning than they that traduced me were able to judge of (and for their praises I was beholding to them) but they said, the only course would be for them, to take me off from that employment and put me upon some other subject, or at least to persuade me to stand Neuter. All which was neither Christianly nor candidly done of them. For if they had indeed had a desire that the truth should come to light: and if they had any real opinion (as they pretended) either of my integrity in my religion, or of that learning God had given me, they would have came to me rather, and have importuned me to write something of that Subject, that they might see what reasons I had to convince them, or to persuade them, to have better thoughts of the Presbytry; for hitherto they had not received satisfaction from any that had formerly writ about it. But none of all this, but on the contrary, some of them very churlishly and loftily demanded of me, what calling I had to meddle in Divinity, and to put myself upon that employment? Which I must confess, was a question that did not beseem them of all other men: for they think that any gifted man, as they call them, may dispute, writ, and preach, not only privately, but in a public way; and glory that the very boys and women in the Congregations can confute the learnedest of the Presbyterians; and many of them, as it is well known, that were none of their Pastors, have set forth many scurrilous and blasphemous pamphlets in defence of their Independency, which have been allowed of by them with great applause; and that these men now should demand of me, what calling I had to defend any truth in Religion against the errors of the times, I say it may seem strange to any rational man. But for answer in brief, though I am not solicitous to please them in all things; let them take notice of this: That if it be lawful in any of their fraternities to maintain their erroneous opinions, it is likewise lawful in any other Christians to oppose them and to defend their truth: for they also must give an account, how they have employed all those several talents of knowledge, learning, or any other thing God hath bestowed upon them: and this they also in their Pamphlets frequently make mention of, to warrant their scribbling in divinity. But Saint Paul in the fourth of the Colossians vers. 6. Saith, Let your speech be always with grace, scasoned with salt, that you may know how to answer every man. And Saint Peter in his first Epistle chap. 3. v. 15. Saith, sanctify the Lord God in your hearts, and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear. And Saint Paul in his Epistle to the Philip. chapped. the 1. ver. 27. Only (saith he) let your conversation be as it becometh the Gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs; that ye stand fast in on spirit, with one mind, striving together for the faith of the Gospel. And Saint jude in his Epistle General ver. 3. Exhorteth all Christians, That they should earnestly contend for the faith which was once delivered unto the Saints. And many other places to this purpose might be produced which warrants Christians, that they may strive for the faith, and earnestly contend for it against what enemies of it so ever; and in special we are command, that we should be always ready to give an answer to every man that asketh us a reason of our hope, and that we should know how to answer every man. Now then when many of the Independents came to me, and asked a reason of my faith concerning the Presbytery, I demand of any well-grounded Christian, whether or no I have not a very good calling to answer them; which when they are so much displeased at me, and so highly magnify it in their own party; I have very good reason to believe that they contend not for truth, but for victory, and to make a faction and division in Church and State. And Saint Paul in Phil. 3. vers. 2. speaking of the false Teachers of his time, that but urged the ceremonial Law, Calls them Dogs, and bids them take heed of them, Beware, saith he, of Dogs, beware of evil workers, beware of the concision; all such were to be taken heed of, as made divisions, and cut the Church into little pieces, and sucking congregations, and therefore are called, them of the concision: for they indeed made separations; and therefore Saint Paul bids them beware of them, as of a company of dogs that are ever snarling or biting; and as of evil workers, that spoiled the work of the Gospel; which was to unite men first to God, and then one to another; that they might be of one spirit and one mind; and these evil workers divided them all one from another and made factions: and therefore they and all such as they are, are to be detested and abhorred, that make strifes and divisions in all Churches and Countries where they are, while they contend for their own novelties and new born truths: and all those that oppose them have a call from God and his Word for their warrant, in their so doing. But others of them carried themselves as more craftily, so more gentily, and seemed to come to me in the way of love, pretending they honoured me; and they demanded of me, Whether or no I intended to practise Physic again? and told me, that if I had such a purpose, they would yield me their best furtherance for the procuring of me Patients; for which their love, I returned them many thanks, telling them withal; that for practising of Physic, I had little hopes of doing any good that way in the City; for some Independent Doctors of Physic and others, had so vilified me amongst all good people, and had made such a piece of ignorance or nothing of me, in that faculty, as they had taken away my reputation, in as much as in them lay: so that were my skill or knowledge in that Art, never so great, yet I might not in this place ever expect to regain any esteem in it: (so powerful all black-mouths are to darken any man's credit) though I bless God, I had known, as well what belonged unto that faculty, as they that maligned me; and had through his assistance, done as great cures as ever they did any; and added farther, that I doubted not in time to make it appear, that those that had so abused me, had neither honesty nor learning in them: whatsoever the world esteemed of them for their seeming Religion, which they had ever made use of, but for their base and covetous ends. And they demanding the names of those men; I told them ingenuously, and that their calumnies were one of the chief causes of the ruin of me and my poor family; as I could prove by a cloud of witnesses, if that could do me any good: to which they replied, they were very sorry, and confessed that those men were never heard speak well of any, and that which makes me wonder, I never came in the company, nor never changed a word with them that thus traduced me. But then they offered their service unto me, and professed they should be very willing to do me any courtesy that lay in their power, to get me some honourable employment by which I might comfortably support my family, for they thought that my means was not great (and they thought truly in that) and they knew that the charity of many was now waxed cold, and that since my being at London there was a great change of men's minds, and those that were formerly my friends went now another way; and they heard that I was for the Presbytery, which they conceived would be worse than the Prelatical government; and if I should write any thing in the defence of that cause, that then I would totally lose those that as yet were well affected to me (as afterwards they reported I was utterly lost) and they would persuade me to employ myself any other way, then in writing about that subject, for it would give great discontent unto God's people. And if I intended any public employment, such men, they told me, with one word of their mouths could gratify me, and get me into some honourable way of advancement, that I might comfortably support my family: withal they told me, that they were most assured, that I should obtain any reasonable request of them, for they had heard them speak exceeding well of me, and were sorry to see that as yet there had been no recompense or satisfaction made me, for all my losses and sufferings; for which their good respects towards me, I told them I was exceedingly beholding unto them: Now all these they would have had me applied myself unto, were Indedendents. And for that time I told them, that I never as yet had hunted after promotion, and if any could do me any good, I conceived that the Parliament itself was as likely to do it as any other; and although I had not hitherto solicited the honourable House, neither of the Peers or Commons, yet I would rather petition the house, then go by private ways, and told them that as I saw opportunity, I should more willingly make my addresses to the Parliament then to any particular persons, though I should count it a great favour to enjoy any man's good opinion and furtherance, and for the which I should ever be thankful. Notwithstanding they exceedingly urged me to make use of those men they had nomitated to me, as men most powerful with the Parliament. Now I perceived very well their drift in it: for if I had applied myself to them (which I never did) and if they had done me any favour, and if I had afterwards writ against their fond opinion, than I should have been counted the most ungrateful fellow in the world; and then also they would not only have defamed me, but as they had the power to advance me, they would have used the same to have cast me down again, which I very well foresaw. Again, if I had entreated their assistance; and if they upon any false information had refused it; if then I had writ against Independency, they would have accused me, that it had been out of discontent, because I could not attain to my own ends by them, and because they would not satisfy my humour; and that I did all I did, out of ill will and malice, and then they would have laid a load of calumnies upon me; in regard of all which reasons, I would no way be induced to make any Independents a means and way of my preferment. But stood unmovably to my resolution, to write in defence of the truth, against the novelties of the Independents, and told them so. Then they set upon me with fresh encounters as often as they came to me, and wheresoever they met me, and importuned me again and again, that I would not meddle, but that I would stand a neuter: and that I should consider withal, that all those that went that way had been my very good friends and contributed to my necessities, and stuck close to me in all my distresses, and that they were the dear servants of God; and that if I should now write in the defence of the Presbytery, which they so much hated, that I would sad the hearts of the Saints; and therefore they did earnestly desire me that I would not be seen in that cause. My answer to them in this regard was this, that I would not with Esau sell my birthright for a mess of Porridge: if any of them had done me any courtesy, they had my thanks for it, and my prayers, and my readiness to gratify any of them again in what I could: and if I could never requite them here, they were to have their reward in Heaven for it, which would recompense all; but I further added, that when they shown me all those favours, they were of my mind, and were in the very way that now I am in, and relieved me under that notion. So that I saw no reason why they should be so much displeased with me for my constancy, as I might justly be offended with them for their instability and levity, notwithstanding their courtesies: and withal I related unto them, that it was an unreasonable thing in any man, and an unjust thing to go about to stop the mouth of truth with a bribe; or to retard any man from doing his duty, with the memory of former courtesies: for no ingenuous man will ever do any a courtesy, to captivate him or make him a slave to him for ever for it: and if any should be so base, as by any favour to go about to silence truth, yet it was the honour of any man ever to preserve his christian liberty, which is more to be prized then all worldly things: and therefore I desired them, that if they tendered their own reputations, and the honour of their cause, that they would never any more make mention of what favours I had received, as if that should hinder me from my duty, or deprive me of my liberty, which I preferred before my life: and I further related unto them, that many of the Independents already had often cast in my teeth their former courtesies, and against all the laws of civility had abused me and Mr. Prynne; telling me to my face, that neither he nor I suffered for the cause of God, but for our own ends; and that we had forgot all that the people of God had done for us; and were now turned persecutors of the ways of God, and shown ourselves very ungrateful to our Benefactors; and a thousand such uncivil and injurious things they have told me to my face in a violent and unchristian manner: so that the very upbraiding of us with their former favours is a sufficient payment for them (though by the way I will take liberty to speak it, and that in the presence of God) that their favours, though more than ever I expected, were not a quarter of that they were reported, nor never equalised my very losses: so that at this day (as some of that society can tell, that knows my estate to five shillings) I have not in the world by some hundreds of pounds, so much as my father left me, for the support of me and mine, whatsoever men may speak: but this is one of the greatest slaveries upon the earth, that these men would bring upon people, that by their courtesies they think for ever to make them their Vassals, and that they must neither speak nor write any thing in defence of any known truth, that is displeasing unto them; and such a servitude as I will never be brought unto, for the enjoying of whatsoever the world can afford me. I know many that has forsaken the truth, and changed their religion for bread, and deserted their friens for a thing of naught. But whereas they told me withal, that I would sad the hearts of the Saints, if I writ in defence of the Presbytery: I replied, that I had thought that all the Independents had hated Impropriations, and how now they were come to impropriate and to attribute unto themselves only, the name of Saints, I saw no good ground or reason for it: yea, I told them it was both unchristian and Pharisaical; unchristian, in regard that the Presbyterians were their Brethren, and redeemed with the same price, and were believers as well as any Independents; and served their Lord and Master with as much sincerity as any of them; & should be as willing to suffer for the Gospel, or any truth of it, as any Independents, and stand to it when they would run away; and therefore they did very unchristianly to un-Saint their Brethren, and Pharisaically boast of their own Sanctity, magnifying themselves, whilst they vilified others: but they might remember what our Saviour told them, that what was prized amongst men, was not esteemed of by God, and that such as advanced themselves should be brought down, and those that justified themselves before men, were not justified before God: and therefore I counselled them to lay aside all high thoughts of themselves, and to think a little better of their Brethren the Presbyterians, and to consider that they were Saints also; and wished them to take heed that they did not by their scurrilous and blasphemous writings in defence of their novelties and Independency, sad the hearts of those that were Saints indeed: but for a satisfactory answer I told them plainly, that if the defence of the Gospel or any truth of it would sad the hearts of either Saints or Angels, I would not desert it, for I was to please God and not men; for as Saint Paul saith of himself Gal. 1. vers. 1. So I may say in this cause, If I yet pleased men I should not be the servant of Christ, & therefore in maintaining of truth, I told them I would only aim at the glorifying of God, and how it might please him. And notwithstanding my resolution, upon all occasions they solicited me that I would stand a Neuter, and used some more reasons to move me to it; telling me, that Mr. Prynne by meddling in that business, had lost the love of all God's people, and was now grown odious amongst them; insomuch that they called all his former sufferings in question, and doubted of the reality of his religion; and therefore they feared if I should intermeddle in that quarrel, it would be very prejudicial unto me; and therefore they desired me as I tendered mine own good, and the good of mine, I would not appear in that cause but stand a Neuter. To all which I thus answered: that to stand as Neuter in this business I should make myself hateful to God and man: for God himself saith, he will spew out of his mouth all those that are Lukewarm, that are neither hot nor cold, in the number of which are all Neuters; and by this I should make myself liable to God's wrath, whiles I should gratify them: withal I told them, that I had learned something of the brave Gentlemen in the King's Army (whilst I was a prisoner amongst them) who were wont ordinarily to say, that of all men in the world they hated those that played the knaves on both sides, as Chomley, Grinvile, and the hotham's did, who for their own private ends would betray their countries and the trust committed to them, and of all men they would have such hanged: and next unto them they would have all those that now are or have been Neuters through the Kingdom, whosoever came to get the day, proclaimed the veriest Rogues and base Villains in the world; and all such men, as when they were amongst the Cavaliers, would be for the King, and when they were amongst the Parliamenteers, would be for the Parliament: all such men, I told them, amongst the most brave Gentlemen in the King's Army, and such as were worthy of honour, were proclaimed the very Vermin of the world, and such as in their opinion they thought unworthy of any conquerors favour, or to be esteemed any otherwise of, then of a company of knaves and cowards to all posterity. And I told them, that I thought those Gentlemen in their opinion erred not: for I shall ever believe, that all those that are Neuters through the kingdom even in these civil broils, and that are of no side, are the worst of men; and that by their neutrality of all sides, they are the mundungoes and garbige of mankind: and much more are they detestable before God & the world, that are Neuters in Religion, or for base ends either hold their peace, or make profession of any religion: & therefore I was resolved sincerely to go to work, and to declare my mind in that way I conceived to be the truth, and to live and die in it, though I were exposed by it to the greatest misery that ever man underwent. And whereas they told me that M. Prynne had so lost the favour of the people for declaring of his opinion against Independency, that they called in question all his sufferings, and could not give him so much as a good word: I said in that they shown their levity and vanity, not knowing either wherefore they loved, or wherefore they hated him; for he was still the same, that ever he was, and notwithstanding all their malice and reproaches, for the good service he had done to his God, and to his country, he hath deserved an immortal name to all future ages; and is as truly at this day beloved and honoured by all such as know what to honour and love men for, as ever he was; and in spite of all the calumnies of the Independents, he will walk like a noble Lion, when they shall go like a company of Moon-Calves, bleating out their own folly and vanity and changing their opinions and affections every month. It is observed, and that ordinarily that the generality of all the Independents, never love without doting; nor never praise without admiring, but as they are won with an apple so they are lost with a nut; no man knows were to find them in one mind for a month's space, for as the horns of any new light appears, either to the praise or dis-praise of any, they must follow that light; such a generation of Moon-Calves, and such an unstable Sect never appeared in the world before; and therefore I told them I should never be terrified with what they had either spoke or writ against Master Prynne, from my duty in defence of the truth, which I resolved never to bauk, neither for hope of the favour nor fear of the anger of all the Independents in the world: for whatsoever could be prejudicial to me for doing any duty in regard of them, it must be either in respect of name or means: and I told them that whatsoever should be prejudicial unto me undeservedly, it should never trouble me, whether it were in regard of my reputation or of my estate: as for infamy and reproach I said there was no fence against them in the school of wit or Art, and that I had already had my share in all manner of calumnies, and had been so often wounded with them by all sorts of people, as I believed there was scarce a narrow left in the quiver of malice, that they could now shoot at me, or scarce any reproach or contumely that ever was coined in the mint of men's hatred, that had not past as currant through the world against me, so that now I was so used unto it that there was no lesson more perfect unto me, and I had learned quietly to go through good report and bad report: and I knew it had been the lot of all the Prophets, some of the which confessed that their hearts were broke with reproaches: yea, the Lord of life himself escaped not free from prodigious and blasphemous reproaches, who was counted a wine-bibber and a friend of sinners, and one that had a devil, and all the Apostles had tasted and drunk of that cup; and all the Primitive Christians had been abused after the same manner, and that Luther and his followers in that age of the world, had his Cocleus to rail of him; and Calvin had a Bolsecus to abuse him: and all our holy Martyrs here in England, had those that most impiously traduced them; and so had the poor Puritans and all that stood up for Reformation in their several generations, those that both maligned and reviled them, as all the precious and godly people at this day, by the Independents and all Sectaries, and all manner of Malignants are causelessly traduced; and therefore I must never look for better measure at their hands, than all the godly that ever lived; who all went to heaven through many afflictions: And all they (saith Paul) that will live godly in Christ jesus, must go through many afflictions; and it is not the , but indeed one of the greatest to be reproached and railed on; yea, it is worse than death itself: for he that takes away a man's good name, is worse than Cain, for he in killing his brother, made him live for ever and eternalized his name; but they that take away men's reputations kill them alive; and ruin them and their posterity; which as it is a fearful sin, so the frequentest in the world, every man making it his occupation to reproach and vilify those they bear a malice to, as all the Independents and Sectaries daily to the Presbyterians, and against any that stand forth to oppose their Novelties, and I being in the number of those that resolve to the last period of my life to maintain truth against falsehood, expect and look for no less favour at all Malignants hands and tongues than all the generations of the just have found before me: and therefore I bless God, I have beforehand, sat down and counted with myself, what my love to the truth will cost me, from all the enemies of it, in respect of my reputation and name; and have learned of my King and Master, the Lord Jesus Christ to rejoice and be exceeding glad; yea, to leap for joy, when I am reviled and suffer reproach for his name's sake, for so he hath commanded me, Mat. 5. Luke 6. And if I suffer in regard of my estate by this my diligence, I know in whom I have ever trusted, and in whom now I believe, and that I came naked into the world, and that naked I shall go out: and if my God gives me food and raiment, I have learned to be content: for the riches of this world are but like the Mannathat fell about the Tents of the Israelites, those that gathered more of it had but enough to serve their turn, or if they gathered more it was but a trouble and annoyance to them, and they that gathered less had no want. And truly he that would but look upon the world at this time, and behold with attention the instability of all these things under the sun, he would have little cause to confide in uncertain riches; for they may daily see many men rich in the morning, and all beggars at night, and they that were beggars in the forenoon made rich in the evening, and within two days after, they shall see the same men lie naked and dead upon the ground, and deprived of all and life itself; so that there is no man can promise unto himself prosperity or the stability or possession of any thing a day, neither by sea nor land, and therefore he that is enamoured with the world cannot be a friend to God, For the friendship of the world is enmity with God, as Saint James saith, and therefore through God's goodness I have learned Saint Paul's Lesson, To be contented in every condition, for, I am crucified unto the world, and the world to me: and will not for the love of that, desert my love to the truth or fear to defend it, for fear of losing any thing in my estate, but will roll myself upon God's Providence, and commit my soul and my ways unto him who is the Preserver of all, especially of those that believe in him, 1 Tim. 4. These and many such passages did I relate unto many of those that would have deterred me from writing in defence of the Presbytry against Independency, and yet they still continued daily to sollicet me not to set forth my book against that way: and although I told them again and again that I was resolved to publish my opinion, they entreated me then that I would tarry but till the Reasons and Grounds of their way were published, which they say would be in a short time: and all this was contrived to strengthen their faction, and to anticipate the people, and settle them in their Novelties against whatsoever should be published against their doctrine of Independency. And when they heard that my book was gone to the Press, it would exceed belief, if I should recite all the passages of their underhand deal in that business, and how diligent some of them were about the Press, and how they went about reproaching me and it, and all to make it hateful and odious to all, and to deter the people from reading of it, or regarding of it: and wheresoever any of them met me they told me it should be answered; yea, some of them reported that there was already an answer prepared to come forth as soon as mine. It seems these men are resolved with themselves be it right or wrong to maintain their Faction, and uphold their party: yet I am confident through the strength and power of my God, that I shall ever be able to reply to whatsoever they can say: but this I will say for them, as the Jesuits in subtlety and cunning crastines, exceeded all the other Monks and Friars that went before them; so the Independents in their generations, are more cunning than ever any Sectaries in former ages, for they have got into their hands the prime Lectures of the Kingdom, and run through all the Towns and Cities through the Realm, and through all the Armies, to make Proselytes, and have so scattered their Independent fantasies, that now there is scarce a Town or City, where their leavon hath not soured the whole lump of true and sound doctrine: and they have got the start of all the Puritans in all the foregoing Generations; for they were of such austere lives and men so alineated from the world that you might know them by the hair of the heads and faces, and by their habits from all other men, wheresoever you meet them, for commonly they were ever out of fashion when others were in it, and they had all their hairs clipped as close to their heads as a company of fight cocks have their feathers, and they usually went in a great patriarchical beards, and for silks, and velvets, and plush, and satin, and brave apparel, they thought they were for King's houses; and contented themselves with their rural weeds: which austerity of theirs made them less esteemed by the great men of the world, and their doctrine less regarded, and as it was in our Saviour's time, That the poor received the Gospel; so in our forefather's days, the Puritans commonly were by the worldlings and profane, counted but a company of obscure and beggarly fellows: but our Independent Ministers, as they say, they have learned the lesson of their Christian liberty, and tell their Disciples that the Saints are the right owners of all things beneath, and that it is for the honour of Religion to go brave and gallant, and that this is a great grace to the Gospel and for themselves, whereas the ancient Puritan Ministers went with their hair as close clipped as cocks of the game, and their wives went in plain and modest attire and both they & their wives very humble, and never came in a rich coach: the Independent Ministers are very finical and go in their hair and in their habits, out of town like Cavaliers, so that none that meets them would take them for ministers, but rather think them a company of ruffians: and for their wives they ordinarily go as brave as the daintiest dames in the Kingdom, and both they and their consorts are commonly as proud and supercilious as any of the secular race: and for their company for the most part, they are very great and honourable personages or at least very rich, and they are all their familiars, for poor folk, they may in private accost them, and perhaps they will grace them with a little communication, but this must be accounted of, as a high favour. And if at any time these Independent Ministers meet but with a poor aged Presbyter, riding to the Assembly but on a Horse worth six shillings, they will salute him with, Good morrow my Lord Bishop; whereas they can ride thither mounted upon stately Geldings; and ye shall frequently see them amongst Lords and Ladies both they and their brave wives carried about in Coaches with four Horses, in great state; whereas a Wheelbarrow, such as they trundle White-wine-vinegar on, were a great deal fit for them, except they deserved better from Church and State. But it is a wonderful thing to see the vanity and levity of the people how they run after these men, and neglect their most faithfullest, laborious, and orthodox Ministers, and by whose diligent pains they have been begotten to the faith, and how now in comparison of the Independent Ministers they are slighted: whereas there is not one of a hundred of them, but has more real and true learning in them, than all the Independents put together; for, excepting Mr. Grinehill and Mr. Carter, who I have ever honoured, as grave, godly, learned Ministers, and which is their honour, humble Gentlemen, I never so much as heard of any fame of the other either at home or abroad for any learning of eminency, or any thing but pride, that makes men famous; and if they had not been accidentally Members of the Assembly, and Fautors of this new Faction, they would all of them have gone out of the World in obscurity: and yet such is the vanity and levity of the people, that they in mighty crowds run after them, and flight their own pious and painful Preachers, from whom they might ever: be sure to hear nothing but orthodox and true doctrine, & that that tended to peace, not to faction. And I can truly say, though many of them now are cast behind the door as broken Vessels, yet in all the time of the Prelate's domination, they continued constantly in their ministry, and many of them suffered imprisonment and bonds, and most of them persecution, when these ran all away. And I can say more; that if we examine their Sermons either as they preach them or as they are in print, since the Apostles times there was nothing more divinely preached or penned, whether for information of judgement or reformation in men's lives and manners; and for the convincing of all Heresies, Errors, or Schisms, and that more tended to sanctification then that they both preach and print: and for instance, to omit many of their learned works, let any man but with judgement read that Treatise of M. George Walker Minister in Watlin street, entitled, The Doctrine of the Sabbath; and show me such a piece of Divine Learning writ by any Independent Minister; nay, I dare boldly say, if they were all put together they cannot make such a piece for excellent learning; the same we may say of his orthodox preaching in his ordinary Ministry: and the same may be said of Learned Mr. Jackson and Mr. Fisher, both Ministers in Woodstreet, and of many hundred more through the City and Country; who for their most godly, learned, profitable, and painful ministry, equalise any almost since the Apostles time; yet all these men under the name of Presbyterians, are slighted, neglected, and now made nothing of in comparison of our Independent Novelists; who have got an art, not only to disgrace all other Ministers under the name of Presbyterians, & Baal's Priests, Persecutors, etc. but also to strengthen their faction, as if authority be not speedily careful to suppress their Independency and novelties, they will make the whole Kingdom depend upon them, and be their servants ere long. They have of all Ministers before them, got the way of pleasing great personages, and especially the silly Women; for they preach unto them liberty of conscience and liberty of the creature, in a most ample and large manner; so that all bravely which amongst the Puritans in times past was thought a scandal to religion, is now thought a grace and honour of the Gospel; insomuch that all the gallant Ladies are all, or most of them Independents; never were there any Ministers that pleased Ladies better: so that whereas in Christ's time the poor received the Gospel, and the Pharisees were wont to say, that none but the cursed people followed Christ, meaning the poor; and Saint Paul saith, not many mighty, but the poor and mean things hath God chosen; and the Protestants of France were usually called the poor men of Lions, and the Puritans were all counted a company of poor fellows; now the Independent Ministers they have got all the rich sheep from out of their fellow Pastor's folds, it seems they are the best Purvey ours for the kingdom of Heaven; they have already got abundance of rich Saints in these latter days; so that when the World groweth poorest, the Independent-churches and congregations and their Pastors, grow all richest; and I am afraid they will make merchandise of a great many more simple Ewes, if their Watchmen and Pastors be not the more careful and vigilant to look to their flocks; for they have a singular faculty of plundering, and have their Emissaries for that purpose in all the parts of the Kingdom, and yet the World is so blind they cannot discern into the juggle of these men. They blame in the Papists, as it is blame-worthy indeed, that they not only Lord it over God's heritage by their own tyrannical traditions, but for that they most sacrilegiously mutilate the Sacrament of the Lords Supper, and take away the Cup from the people, and they notwithstanding are guilty of both these crimes in a more deep manner then the Papists: for they impose in a most Lordly manner their traditions and novelties, as Gods own laws upon the people, and not as traditions; and they take not away the cup only from the people, but take away both the bread and wine from them also, and that from the dear servants of God, and from such as against whom either for their knowledge or conversation they have no just exception: and debar both men and women through believers and such as are baptised from the Sacrament, and deny baptism the seal of the Covenant to their Children; then the which, show me in the world either a greater and more Lordly tyranny, or a more horrid sacrilege! And this and many more such insolences of their Lording it over God's heritage, might be instanced to the dishonour of God and the Gospel, and yet the people have not eyes to see it, nor hearts to consider, what a yoke of slavery they have voluntarily now put themselves under, when by the exceeding kindness of God towards us, and through the wisdom and help of this Parliament, we were freed from the unsupportable yoke and tyranny of the Prelates. Truly when I read their railing and blasphemous Pamphlets, and when I hear their bitter expressions, both against the Parliament and Presbytery, and all their Christian brethren whom they style Presbyterians and persecutors of the ways of God: and when I consider their Lording of it over their brethren, and their underhand practices, for the upholding of their Faction, and their unchristian dealing in all respects; I have admired the patience of the great God, and the humanity of the people: I say I have admired the patience of the great God, that hath no more severely punished this Nation, for their so great ungratitude towards him for his longanimity and so many deliverances of us, both from our Enemies and from our fears, and for those unheard of blasphemies both against his Divine Majesty and all authority, they daily utter; besides their despising of his Ministers and Ordinances: and I have also wondered to see the lenity and courtesy of the people towards these men, that although both in their preach and in their writings they proclaim them all enemies of Jesus Christ and his Kingdom, and thrust them all from the holy things, and count of them all as a company of Infidels; they yet endure all their abuses with moderation, neither do I think that the humanity of this Nation towards them, can be paralleled by any other country under heaven; who, I am most assured, would never have suffered half those insolences they daily exercise towards them. And yet I dare say, for all the godly Presbyterians in England whom they count such persecutors, there is not one of them that desires a hair of any of their heads should fall to their detriment, or that would not be as sorry that any evil should betid any of them as they would be glad and rejoice to see them return again into the bosom of the Church, that they might live in love & unity as they ought, and formerly they have done, and join all their prayers and forces unanimously against the common enemies of Christ and his Gospel, and so take away the scandal they have already given, and heal up all those breaches, that by their wantonness in opinions have been made to the great dishonour of God.  
And if there were any spark of godly love, or any bowels of compassion in our brethren towards their Christian brethren and towards their country, they would easily be induced now to make up all breaches, and lay aside all those novelties that have proved so pernicious already to us all. For what is it that any thankful Christian can desire that God hath not done for us? He hath delivered his people in this famous City, and in many other parts of the Kingdom from the Antichristian yoke, and from all the ceremonies and what soever was really offensive to tender consciences, and by his Divine providence has put it into the hearts of the great Counsel to make such Ordinances as by which the Ministers are enabled through the Kingdom to admit of none to the Sacrament, but such as for their knowledge and godly life, shall be thought sit communicants; so that now there is no just cause of separation from our Assemblies, seeing all scandals are taken away, and the Gospel is preached in such purity as it never was since the Apostles times; and that by as godly, orthodox, painful, and able Ministers as any are in the World. Why therefore should our Brethren so slight what God hath done for us, and count all that nothing without they may establish a bondage unto themselves more heavy, then ever yet lay upon any man's shoulders as surely their Independency will prove? For the people, of themselves I have that confidence in them, such is my opinion of their moderation, that when they shall duly and upon deliberation consider the sad effects these Novelists have already brought forth, they will relinguish them and give God thanks that the danger of them was so timely discovered, and they will again return into the bosom of the Church and follow their own Ministers, and by whom they shall be built up in their holy faith, and continually fed with the sincere milk of the Word, and with such wholesome doctrine as tends both to the peace of their own souls, and the quiet of Church and state. But that they may at last get their feet out of the snare, and free themselves from their slavery and bondage; I shall desire them but to consider a little the practices of the Independent Ministers both in former times and in these our days, and how fair we offer them, and then I am most assured they will see just cause of changing their opinions, and returning again with love and amity into the fellowship and communion of that people who are as truly fearers of God, and those that desire Christ may be set up as King upon his Throne, and may for ever rule and reign in all men's hearts, as any of those that make the greatest noise of it, as if they were the only men that advanced Christ's kingdom; whereas on the contrary in as much as in them lies, they have rend the seamlesse garment of the Church in pieces, and rejoice at nothing more than to hear and see divisions amongst Brethren. For if we consider their former practices, and the mutability of many of the Independent Ministers (a very few of them excepted) they either ran away when they should have stood to the cause, or else temporised, and that deeply; a crime they lay upon their Brethren the Presbyterians: and so changeable they were in their opinions, as they manifested unto the world, that they were unstable in all their ways, and this many of their followers have themselves confessed, although they now palliate it over, that whatsoever they have formerly done, was in regard that the truth was obscured and darkened, through the cunning of the Popish and Prelatical faction, and that all men were kept hood winked and could not rightly discern it in its full glory and lustre, till this sunshine of liberty had now again returned and sent its rays amongst us, by means of which they say they are so illuminated, as now they have got the spirit of discerning; and by virtue of their New-lights they well perceive their former errors and mistakes; and have found that the way of Independency is that way of Church-government that God has appointed in his holy Word. This many of their Disciples plead in defence of their Ministers, which to say the truth is nothing: for the same may be alleged and pretended by all Heretics and Sectaries whatsoever, who will never want the same or the like answer, and so there will ever be a way for the broaching of all new doctrines, be they never so pernicious to the truth, and never so destructive to all government. But notwithstanding, what either they or their Disciples now can speak in their behalf, it is very fit that their former practices in their several places in respect of their religion should be considered by all judicious and godly men, who know that constancy and perseverance in the faith is that that crowneth all; for he that persevereth unto the end, he shall be saved, saith Christ; not such as start back like a broken Bow and are never stable: and as for some of them, it is well known they have been in one sit great conforming Protestants, and in another mood great favourers of the Socinian tenants; and for their factious spirits and opposition to the Puritanical way, were highly favoured and countenanced by the Prelates; and then at another time they were Puritan, and that trade growing out of date, and Independency beginning to be in vogue, they are now of that occupation, and are as great sticklers in defence of it, as the silversmiths of the goddess Diana in Ephesus, were for the upholding of their craft, and what next they will be, the God of heaven only knoweth, for they will ever be following their new lights. Others of them were very Prelatical, and as much aspired to Church-preferment, if the greatest men in the Kingdom be not deceived, and some of their own party mistaken, as any other; but failing of their expectation, and falling into discontent, turned Puritans; and that weatherbeaten Religion, being now with too too many grown stolen, they are at this instant great Independents, and amongst the supreme Champions for that Faction: and there is scarce a man of them, but has been on all sides (whatsoever they make the world now believe) according as their occasions served, and have ever been attempting to bring in one Novelty or other, or have laboured to revive some heresy, or some miraculous ceremony, and all to the disturbance of the Church, and for the hindrance of Reformation. And therefore all judicious and godly Christians, ought duly to weigh and consider with themselves, that such unstable men as these are, and have been, are no guides to be followed: for as our Saviour saith, If the blind lead the blind, they will both fall into the ditch. They should therefore remember what Christ said to the people concerning John the Baptist: what (saith he) went ye out into the wilderness to see? a reed shaken with the wind? Luke 7.24. intimating unto the people, that solid, stable, and Orthodox Ministers in their judgements, should be such as the people ought to follow, and listen unto, and not those reeds and unstable men, that are turned about with every new wind of Doctrine, and moved with every stream of opinion, and such as follow every new light, and that many times for base and worldly ends. So that when most of the Independent Ministers are, and have been such, they ought not any longer by the people to be followed. They should also consider their instability not only in Religion, but in the public affairs; they may remember how zealous these men were for the Parliament not long since, and how forward they were to promote the public good, and to advance the honour, dignity, and privileges of the great Council, and what admirers and lovers not many years since, they were of our brethren the Scots, and of our noble and brave Generals: and yet now all that read the scurrilous Pamphlets, or are but a little familiar with them, shall hear nothing but revile against the whole Nation of the Scots, and traducing of all our gallant Commanders, to whom next under God, we own most of that good we now enjoy, and hope hereafter to enjoy. I lay nothing to their charge, but that every man that is acquainted with them can witness. I know not any one Ordinance the Parliament maketh that pleaseth them; but for that pious Ordinance they lately set forth, concerning the silencing of all such Preachers and teachers as were not for knowledge and soundness of doctrine thought fit to instruct the people: wherein the prudent Council shown the religious care they had of the people's good, and for which they ought ever to be had in veneration: this Ordinance I say so displeased the generality of the Independents, as they broke out into contumelious speeches, some of them affirming, that the High Court of Parliament was worse than that of the High Commission, and those of the Bishops: others of them in discontent said, that the recruting of the Army had stood the state in an hundred thousand pounds; and by this new Ordinance, the whole Army would speedily be dissolved, for now all the brave Commanders of the Independents would lay aside their Arms, and leave the wars. It seems that all the Independent Officers, went rather to preach than to sight, and to set up their new Lights and vent their new doctrines, then to exercise their valour; by which it may evidently appear that all the projects of the Independents, in getting prime places by Sea and Land, and in the Armies and in the Towns, Cities, Forts, and Castles, and all other places and in all Committees; is only for the advancement and fomenting of their faction, and this I conceive to be the only cause of all the liney-woley Committees through the Kingdom, by reason of which no heresy nor novelty in opinion or religion can be suppressed, where they are joined in Commission; nor no true heroical virtue be rewarded in any by their good wills, but in those of their faction, who are generally well paid and grow brave and rich suddenly, and are highly esteemed, when other noble Spirits and brave men, are cashered and outed that have done excellent service. But the Independents perceiving that that Ordinance of the Parliament would be some hindrance to their design, they most temerariously and undutifully traduced the great Council for it, as they always have done whatsoever hath been performed by our gallant Generals, either by Sea or Land that were not of their faction, which was ever accounted as a thing of nothing amongst them: and whatsoever the Scots have done, it is made but little and not worth the speaking of; and they affirm that all the Scots have done, was for their own ends: as if the Independents ever did any thing but for their own ends, or as if ever any man did any thing of labour or danger, that among other brave intentions that he might have, he aimed not also at his own ends; or as if the Labourer took not pains for his hire, which was his own ends; or as if any went to war, but for both honour & pay, as well as for the defence of himself and Country; and as if the Saints themselves such as Moses was, had not the eye of their faith, next unto God's glory, to the recompense of reward; or as if any brave men might not fight for their own ends, with the preservation of their Country: and yet there is nothing more common in the Independents mouths against the Scots, and against all our Heroical men, then that they have all their own ends, and so have all the Independents, who undervalue all other men's both abilities and actions, to advance their own ends & to strengthen their party, as all men may easily gather by all their proceed; for if at any time God gives any victory, where in comparison of the rest there is but a very handful of them in the Army, than they assume all the glory of this action to themselves, that their Faction may be magnified amongst the people. And if there happen any ill success unto any Army in which there is any companies of the Independents, than all the fault must be laid upon all the other gallant Generals and Commanders, to the very obscuring and darkening of their reputation, and taking away of all the honour their former actions had justly merited. And I have ever observed, that in all successful employments where any of their Commanders have been, all the glory is ascribed to the Independents, and is ever set forth with all manner of expressions of Rhetoric, and that in every Pamphlet (for fear it should be forgot) as if the safety of all the kingdom depended upon them, and as if they had done all; and that all the other Commanders had done nothing, or not any thing worth the thinking of or speaking of; and all this to bring their own faction into a high esteem, and make all the other Officers and Commanders to be slighted, or not valued in comparison of themselves. For myself, I shall ever give any Commander of that faction his due praises, for any good he shall do unto his country by his valour and skill; yet he must give me leave ever to render the prime glory of any victory or deliverance to God, and to look upon the means in the second place, whosoever they be that God makes the instruments of it. And yet I must tell the Independents, it concerns them much to regain their reputation, and to do good service by their valour for their country; for the gallant men in the King's Army, before the battle in Yorkshire, had never any esteem of the valour of the Independents, and would often say, that they were beholding to them for Bristol, Oxford, and Banbury, and many other places that followed by reason of the losing of them: and it is thought by the judiciousest men in both the Armies, that if those Towns had not been lost, the wars would have been at an end before this time. Now whether all these places were lost by the valour of the Independent party, or by their cowardice rather, I leave that to the consideration of the Independents themselves, who may always set those Towns before their eyes, to put them upon brave achievements, for the recovering and redeeming of their reputation; and if it shall please God to make them instruments of regaining all those fortified Cities and places into the Parliaments hands, though it will never recompense the loss that is come upon the whole Kingdom by it, yet all that wish well unto their country will give them that honour and applause that such a noble action can challenge at any grateful people's hands and mouths: but I shall ever desire the Independents not to sacrifice unto their own nets, and to ascribe the glory unto themselves, as they have too often done to my knowledge: and therefore I wish them rather frequently to read the 9 of Deuteronomy, where the Lord giveth a special charge unto his people, that they should not say it was for their own righteousness that God had given them the victory over their enemies at any time, and this caution was thrice reiterated in the same Chapter, to teach them and in them all people to give God the glory of all victories, who goes before his people as he is the General of their Armies as a consuming fire; and that it is not their Bow, nor the Sword, that procures victory without God go out before their Hosts to conquer and destroy; let them not therefore conceive that any victory was given to them for their own righteousness, much less for their Independency, and that therefore they should so puff up themselves and so clamour amongst the people, what service they had done to the State, because some of the Independents stood to it in the battle of York, when other of them ran away: for they ran as well as others, and if they be not liars, all the other Independents had run away too and left the field if they had known what had happened in the other parts of the Army; but they being ignorant of what was done, and presuming of a mighty party, came on with the more animosity, and God gave them the victory, and to God in the first place belongs the glory of that action: and our brethren the Independents might have had a great deal more honour than they had, had they not so vilified all the other Armies, and applauded themselves, to strengthen their faction and make their party more great and powerful; that then they may in time be masters of the Presbyterians and give laws to them all, who we know they bear as mortal a hatred to, as the very Papists and Cavaliers; as all their words, preach, and Pamphlets witness; for their malice it is notoriously known, and it is so exceeding great, as it is expressed every day against any that but dissent from them in opinion; and their very looks show it, for most of them carry envy and malice in their faces towards the Presbyterians, so that I can speak by my own experience, I know not any Independent in England (a Kinsman of mine and his Wife excepted that was always a true Nathaniel, and through their hypocrisy misled) that do not as maliciously and implacably hate the Presbyterians as the mortalest enemies they have in the world: and as for my own particular, I could not hitherto, being in any of their companies (since they perfectly knew my resolution) enjoy the very laws of civility amongst them; so that I have been both privately & publicly reproached by them, without offending of them in thought, word, and deed: by which I may boldly conclude it is a mere faction, and the most Pharisaical, proud, envious, and malicious Sect that ever sprung up: for they hate all the Presbyterians for no other cause but that they differ from them in opinion; which neither the old Brownists nor the ancient Anabaptists either did or do: for they are the same to me that ever they were when we were fellow prisoners, many of which were by the Prelates cast into the Gatehouse where I lay, and they neither then nor now thought the worse of me for my differing opinion from them, but at this day show me the same courtesy when I either go to them or they come to me, that ever they did; and have defended me often against the Independents, when they railed of me that I was a Presbyterian: and affirmed to their knowledge that I had ever been of that mind since they knew me, and that was as they said twenty years; and they told them they saw no reason, I should not be left to the liberty of my conscience as well as they were to theirs, neither did they see any cause why the Independens should be offended with any that differed from them; and all this the Anabaptists and the Brownists have spoken in my behalf: so that a man may well perceive those poor people do what they do out of a conscientious ignorance; and that the Independents do all out of an arrogant faction, who are as cunning as Gypsies, and all to make a party, by which they may attain to their own ends, which I am afraid will tend to the ruin of us all if the Lord prevent it not. And I am the more induced to believe it, because I see all their preaching tends to faction: for at some times (so unstable they are) they would seem in their Sermons to be as meek as Lambs, and they tell the people how glad they should be of a good agreement and accommodation between us, and then they relate unto them also that the difference is very little, and so small, that one would wonder that there should be such a contention, and so great a feud about it, & this they speak in great Assemblies. Now let all men consider the genius of these Independents. They make the difference very little. What contentious spirited men than are these that go about to make a faction through three Kingdoms, yea through the world, for that which they proclaim themselves a thing of nothing? And notwithstanding what they have preached but a Sermon before in a moderate way, in another Sermon they are all fire and toe, speaking nothing but Daggers and daring; and all their discourse tends to no other end but to strengthen their faction & to set up Independency, and to exasperate the people against the Presbyterians as so many Esau's & Persecutors. And for aught I can understand, their private meetings tend to nothing else but to strengthen their party, where they ordinarily pray for the of the Presbyterians, of whom they usually say, if there be any children of the Devil in the Kingdom, they are the Presbyterians; and one of their fat Pastors not long since, in one of their Conventicles amongst his joined Members, being in his prayer, broke out into this expression; We bless thy name, holy Father, saith he, that thou hast kept us hither to out of the hands of our Brethren, meaning the Presbyterians, who they look on like so many Persecutors and Esau's, out of whose hands Jacob prayed God to deliver him: so that their uncharitableness is seen in their very prayers. And nothing, as I said before, pleaseth these men more than to hear of any breaches amongst the Presbyterians, and of differences betwixt Nation and Nation, and of the multiplication of their faction: for not long since in one of their private meetings where they pray for the subversion of the Presbyterians, one of their society said unto an Independent Minister, that was come to officiate amongst them, Sir, saith he, I will tell you some news; What is that, replied he? There were Letters intercepted going into Scotland from some of the Committee of that Nation, wherein they made a great complaint, that Independency daily increased in England, and that there was mighty multitudes of them in London, and through the kingdom. Oh brave (saith he) oh brave. Nay, saith the other, I will tell you more. What is that? replied the Gentleman, The Scots and the English (saith he) are like to go together by the ears, about the shipping and coals of Newcastle. Better and better, saith he, now it gins to work. So that whereas David said, What a joyful thing it is to see Brethren live together in unity, these Independents rejoice and glory to see and hear when Brethren are like to fall together by the ears. And therefore if such as these be men of God, or Angels sent from Heaven, they are much unlike and different from that Ho●st that appeared unto the Pastors in the second of Luke, who after they had preached unto them the good tidings of great joy, in their Doxalogy and praising of God, they said, Glory unto God in the highest, and on earth peace, and good will towards men. But the Independents rejoice at ill-will amongst men, and at divisions and wars and that among christian-brethrens.  
And a great man of that fraternity, not many months since, in a Knight's Chamber, gloried to me, as of a matter of triumph, to think they had hindered the work of Reformation thus long; Ye see (saith he) that a little handful of Independent Ministers in the Synod, have given three Kingdoms employment these two years, so that they can do nothing: and boasted of this wicked act as a matter of vantation and triumph. So that if men well consider the whole negotiation of the Independents in the Reverend Assembly, it is to hinder the work of reformation; then the which there cannot be a more diabolical design. And then they spread it abroad among the people, that they have not liberty to speak, when it is most notorious, that one of them speaks more than half a dozen of the other Ministers. And they have published it also all over the Town, that the Presbyterians durst not let their reasons be set out in Print, to the view of the world, for they knew very well, that as they were unanswerable, so that all the people would forthwith have been of their judgement; and by this their babble it is incredible how they have strengthened their Faction, and gained disciples, for their followers believe all they say as Gospel. And truly, if there were nothing but these their underhand deal and malicious practices, and rejoicing at evil, it were enough to make all men abhor their ways; but the truth is, they have no certainty in any thing they believe to day, and by their practices they contradict all their doctrine and tenants. And that all men may be yet a little better acquainted with the Independent Ministers juggle, I thought good to insert here these sixteen Observations, sent me by a learned and godly Gentleman, who is very well versed in all their doctrines and manners: They are these.  

1. THey hold themselves the principal Labourers and Pillars of faith, when as they profess that their present judgements shall not bind themselves for the future, but that they believe all things with a reserve, to alter their thoughts, faith, and judgements, upon new or better Light.  
2. They plead for liberty of conscience, yet will impose a Covenant upon every man's conscience they admit into their congregations, else exclude him.  
3. They plead against toleration of any corrupt members, etc. in a Church, and yet plead for a toleration of all Religions in a State, under the notion of liberty of Conscience.  
4. They plead against the Magistrates Coarsive power in matters of Religion, and yet banish men in New England, and expel all out of their Congregations that are not of their way.  
5. They plead against Synods, and yet they profess themselves members of the present Synod.  
6. They speak against Parochial Congregations as against the Kingdom and Law of Christ, and yet some of them accept of such, and yet will neither Baptise nor administer the Lords Supper to their Parishioners, though they take their tithes.  
7. They writ against Tithes, as Jewish, Popish, etc. yet some of them take them and sue for them as greedily as any others.  
8. They condemn all set forms of Prayer or Preaching, and yet themselves plead for a set form of Church-Government Jure Divino, in all particular circumstances whatsoever.  
9 They condemn nonresidency and pluralities, yet many of them have divers Live and Lectures of good value, and yet are resident and keep hospitality at none of them.  
10. They call some Presbyterians Lord Bishops, because they ride now & then on horseback by reason of age or infirmity to the Assembly, yet many of them ride thither in Coaches; and some of them can ride 6. or 7. miles, on the Lord's day in a Coach and 4. horses to Preach an afternoon Sermon, which Christ and his Apostles never did, and no Presbyterian practiseth.  
11. They condemn Presbyterians of harsh language, and bitterness in their writings against them; yet none are so desperately Libellous, Satirical, and scandalous in their writings, as many of them against Presbyterians.  
12. They profess nothing but truth, and yet many of their writings savour with malicious misinformations, scandals, forgeries, untruths, invented by themselves, to defame their innocent Christian brethren.  
13. They pretend themselves the only propugners of the Parliament Privileges and Jurisdiction; yet none more oppugned them in the height of opposition as they.  
14. They profess themselves more estranged from, and mortified to the world, yet none more covetous, oppressive, ambitious of honours, preferments, and hunting after all manner of gainful Offices and employments as they, nor none more unfaithful, unconscionable, in them then some of them.  
15. They pretend the Scripture to be the only rule of their way and Discipline, and yet can produce no one Text or Example of Scripture for any thing their Church warrants, or they hold, wherein they differ from the Presbyterians.  
16. They dare not undertake to bind themselves for the future by any thing they held or concluded touching Church government, much loss any of their party; therefore it is vain to dispute with, or receive any thing from them in matter of government or discipline, who will neither be bound by their own mother-judgements or practice, but hold and practise all things only duranti bene placito.   
Out of all the which, as out of my former discourse, it is easy for any man to gather, that of all the Seducers that have yet appeared in the world, these are most to be taken heed of, whatsoever seeming holiness they may make show of to the people. But that I may now draw to a conclusion of this my Postscript, leaving the narration of many other passages of theirs till their Answer comes out (which their followers say is ready for the Press) let me say this to all such as desire the knowledge of the truth in sincerity, and that love peace, that all men may see how fair we offer the Independents, and all such as are affected to their novelties: whereas the Independent Ministers have persuaded the people, that their Arguments by which they have laboured to prove, That in the Church of Jerusalem there were no more Believers than could all meet in one congregation, to partake in all acts of worship, were unanswerable; and have affirmed withal, that if it could be made evident or proved unto them, That there were more Christians in the Church of Jerusalem then could all meet in one Congregation, that then they would relinquish their opinion of Independency. I, and Mr. William Prynne Esquire, my Brother in affliction, who the Independents have causelessly maligned and reproached (not to take the work out of any learned and godly Ministers hands, who we honour for their singular erudition and worth, and far prefer before ourselves, for all sufficiency and accomplished learning) shall with all humility undertake to maintain and make good these ensuing Propositions.  

The first. That there were more particular Assemblies and Congregations of Believers in the Church of Jerusalem then one.  
The second. That all those several Congregations made but one Church.  
The third. That those several congregations were all under one Presbytery.  
The fourth. That the government of the Church of Jerusalem is to be a pattern of government to all succeeding ages.  
The fifth. That the gathering of Churches after the Independent way, together with their Church-covenant, and all other their proceed, wherein they differ from the Presbyterians, hath neither precept nor precedent in the whole Word of God.   
All these positions we undertake to make good against all the Independents in the Kingdom, not out of any contention for victory, but truth, and that in the spirit of love, and not in our own strength? but and in the Name and in the Power of the King eternal, immortal, the mighty Potentate the Lord of Hosts. And if we shall not by the grace of God and his blessed assistance be able to make good what we undertake; we shall not refuse to undergo the greatest censure for this our temerity. But if we make good our tenants, and evince and prove their Independency, and the manner of the gathering of their Churches to be but their own inventions, and mere novelties; all the persecution that we shall then wish may be exercised against our Brethren; for the great distractions and breaches they have made among us, is this, that we shall desire all the godly people of the City to be humble petitioners with us, unto the great Council of the Kingdom; that as they lately made a pious and a godly Ordinance for the silencing of all such as undertook the ministry without sufficiency of abilities and a lawful call: so they would now silence all these novelties, and command the Independent Ministers hereafter to preach the Gospel purely and sincerely to the people without those mixtures of their own traditions annexed to it: by which they shall bring a great deal of glory to God, honour to themselves, and procure, if not peace to the whole Kingdom, yet love, amity, and unanimity, amongst the people; which ought to be the prayer of all those that wish the peace of Zion, and the salvation of their Brethren, and the welfare of the Nation.  

My request to the Independents in behalf of the Expectants and Seekers.  
LIghts, Lights, Gentlemen-INDEPENDENTS, hang out your Lights, your New-lights there; hang out your Newborn-lights there, That the poor Seekers may find a Church amongst you.    

Imprimatur, Ja. Cranford.  
FINIS.