THE inconsistency OF THE Independent way, With Scripture, and Itself.  
Manifested in a threefold Discourse, 

I. Vindiciae Vindiciarum, with M. Cotton.  
II. A Review of M. hooker's Survey of Church-Discipline. The first part.  
III. A Diatribe with the same M. Hooker Concerning Baptism of Infants of Non-confederate parents, Cap. 2. Of his third part.    
By DANIEL CAWDREY, a Member of the Assembly, and late Preacher at martin's in the Fields.  JEREMY 6.16. Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. 
LONDON, Printed by A. Miller for Christopher Meredith at the Sign of the Crane in Paul's Churchyard, MDCLI.   

THE EPISTLE TO THE Dissenting Brethren.  
IT is some men's happiness (I know not how or why, unless it be out of the partiality of their Followers to their own way and party) that writ they (or preach they) never so weakly (or absurdly) they find some admirers to cry them up, all their words as Oracles, and all their works as Wonders. Other men, though they do clearly discover (perhaps because they do discover) the weaknesses and contradictions of those ways and works, must have their Books buried in silence, slighted and scorned, or themselves censured and traduced: 
Ep. to the Way cleared, pag. 2.  [as carrying on a design, endeavouring by pen to blot the fair Copy of Truth, and to cross out of the Book of men's memory and esteem, the names of them whom God will honour though they will not, etc.] I have observed it as a depth of Romish policy of late, That they have left off to answer to any controverted points (being beaten out of the field by the full and clear confutations of their Doctrines, by our late learned Champions) and betake themselves now to a compliance with all Heresies and Sects, so to oppress the Truth in another way, by crying down both Ministry and Learning. To which purpose, some Jesuitical Pamphlets have been vented of late in several dresses, 
The Swords Abuse asserted. The vanity of the present Churches, etc.  and scattered abroad to do mischief, which have been answered and confuted; but they have the wit, not to reply, lest they make the cause worse. This practice some of our Independent Brethren have too much imitated; Witness the Diatribe, about Ordination, Imposition of hands, and preaching by Gifted men, not in Office; which being learnedly and judiciously answered by D. S. and proved to be a Paradiatribe, the Author thereof (thought to be a great man amongst them) is unwilling (it seems) to reply, whether out of consciousness of his own weakness, or out of pride and scorn of all, not of his own way and opinion; that his Disciples may think it is not worth answering. The like I may say of Vind. Clau. which having discovered many weaknesses and contradictions in The Keys and Way, is answered rather with slighting and scorn, than any solid convictions, as will appear in this present Vindication. Of 7. Chapters in the Vind. Clau. he answers but to one; and of 3. Sections in that first Chapter, he answers but to two; and throughout those 2. Sections, doth rather reproach his adversary by the undeserved names of Vindex and Avenger, then satisfy his charge. And after a threefold promise (with attestation of the Name of God twice) to give a further answer, shakes him off, as some contemptible person, set to be slighted, rather than answered. When I had, upon the first sight of his book, read what he had written, I presently set pen to paper, and made a draught of this present Vindication; but yet was not persuaded to print it, partly because I waited till M. Baily and M. Rutherford put out their Reply, to join it with theirs, (which I have long in vain expected) and partly because I was unwilling to make any further Discovery of the weaknesses of the Reverend Author, and partly because I might think, the best answer to a slight answer, was no answer. But when I considered, that the Book was cried up by the Epistler to it, as so exquisite a piece; in these words: [In the latter part of this Book (The Way Cleared) being controversal, you have a fair Additional to the Models afore printed of the Churchway (so much called for) not Magisterially laid down, but friendly debated by Scripture, and argumentatively disputed out, to the utmost inch of ground, and defended Cap a pie (as they speak) from the head to the heel, of every branch of truth essential to the controversy:] and when withal I perceived that this and other Books of that Way published, were highly esteemed as unanswerable, and very taking with weak and unsettled minds, to the disturbance of the peace of the Church; I found no rest in my spirit till I had seriously tried the strength thereof, especially of that Reverend and Learned M. hooker's Survey of Church-Discipline, which I heard most magnified, as the strongest piece of that Way; and so by the way give in a short answer in Vindication of Vind. Clau. from the Reply of M. J. C. so far as concerned myself. 
Ep. to the Way Ep. to the Way cleared.  To forward this undertaking, I was the rather provoked; 1. By the importunate and reiterated recognition of those Tracts, those Models (as they call them) of the Churchway, 
Ibid.  viz. Church-Government, Church-Covenant, etc. and now the late Model (or cram saepe cocta) of M. Bartlet, and this Additional, of the Way Cleared. 2. By the often repeated quarrelling, 
Ep. to the Way  at our calling for a fuller Treatise, and a clearer Model of the Churchway: 3. By the non-performance of that promise so long ago made, so often pretended, [Of a fuller Treatise of the same Subject, with ampler demonstrations, by joint consent of the Churches of Old and New England.] But will they never take notice of the Answers given to most, or many of those? (for they all hold out the same things;) And why are they not rather offended (we have told them we are, and they ought to have given us satisfaction, had they esteemed us brethren) offended, I say, at their own scandalous breach of promise, in not exhibiting that fuller Treatise by joint consent, etc. Our Brethren of the Assembly, how long, how oft did they promise a full Model of their Way, which yet we have as long and as oft called for, and expected, but all in vain? The time was, when some complained (but causelessly) as an excuse of their neglect of promise, 
Ep. to the Woy  [That their hands were bound up, and of the unwillingness of Licensers to Licence their Tracts, etc.] But sure these last two or three years, their hands have been lose enough, and the press open; but still this fuller Treatise by joint consent, &c. cannot find the way into the Light: We have rather cause to think, that their disagreement among themselves, is the reason why they dare not give us their Model, lest the world should see their differences (being so few of them) and their Lightness and Inconstancy, if (as oft they have done) they should hereafter change their Judgements, upon pretence of New Light, perhaps as old error, as that they left last.  
That I may briefly declare my judgement, concerning this Way, so much adored and magnified by many; there are three things which have much prevailed with me, to persuade me, that it is not the way of Christ.  
1. The contradictions, at least the many differences, as from the Scriptures, so from one another, and one man from himself; a Scheme whereof is presented, at the end of our first part.  
2. The propensity of many of their principles (wherein they differ from the Presbyterians) to separation, and to the worst of Schism; I shall instance in some particulars.  
1. [That there is no Catholic visible Church, no Church visible but a particular Congregation:] which is to deny all communion of Churches, and to grant only communion of members; yea, some grant scarcely so much: Witness the Reverend Author of the Survey of Church-Discipline, who says expressly, 
Suru. par. 2. pag. 64, 65.  [He hath professed the course (of administration of the Sacrament to those of another Congregation) to be unwarrantable; because the Administration of the Sacrament is a Ministerial Act, and what authority hath he (the Pastor) to do it, or they to receive it from him to whom he is no Pastor?] This must needs open a door to as many divisions as there are Churches, none having any power beyond their own Church: whereby all Religions, all Heresies, may be tolerated, and none can hinder it.  
2. That all Church-power, the power of the Keys, is independently and solely in a particular Congregation;] which is the setting up of Church against Church: and that Admission and Ejection of members is only into and from a particular Church: A child is baptised into a particular Congregation, and not into the Catholic, or other Churches, to them he is an Infidel: And one excommunicated is cast out only of his particular Church, because the power extends no further than to a particular Congregation.  
3. That a Church essential, or a Congregation of believers without Officers, may choose and ordain her own Officers:] which will be the ready way to break them into separated Assemblies, one part choosing one, another another.  
4. That a Minister is a Minister to none but his own Congregation:] which tends to destroy the unity of the Church, and that communion which the Churches of God may and aught to have one with another.  
5. Gathering of Churches out of true Churches;] which gives way to every man to separate from his own, and to join himself with another Church, supposed purer; with contempt of the former Congregation: The Reverend M. Hooker confesseth; 
Praef. to his Survey, p. 11. & in his Book.  [That the faithful Congregations in England are true Churches, and therefore it is sinful to separate from them as no Churches:] And yet our brethren here practise this separation, by gathering their Churches out of ours, confessedly true Churches.  
6. That none but confederates by the explicit Church-Covenant have right to Ordinances:] which is to keep out many precious souls from communion with their fellow-members, and their children from Baptism, and to make them no better than Infidels. That's the second thing.  
3. The many mischievous consequences of those principles, and sad effects, of the practice of the Independent way, in Old England, fully manifested in these few last years: For instance.  
1. Under the Name, Shadow, and Shelter of Independency (as another Trojan Horse) have not only other Sectaries, but had liberty to set up their Churches, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but also the Jesuits themselves, have masked under this Vizard, transforming themselves into all shapes and sects; and have had the fairest (or rather the foulest) opportunity to propagate all monstrous and soul destroying errors; and to ruin not only the Presbyterian but the Independent Churches also: Evident it is, that most of the points of Popery, are preached and published in these Churches, as a fair inducement to usher in the Antichristian Religion, whenever the secular power shall come into their hand.  
2. Their Renouncing of their former Ordination in our Churches (which is reported to be done by some, if not most of our Dissenting Brethren) hath ministered occasion to Jesuits, Anabaptists, profane persons, and such like, to cry down our Ministry, as Antichristian, or null: and hath exposed us to all those foul reproaches of Baal's Priests, False Prophets, Black-coats, etc. which are daily poured out against the faithful Ministers of Jesus Christ. It is by one of them laid to our charge, as a great crime, that we also have not followed them in this Renunciation. This he says, 
M Bart Model. p 119, 120.  As learned and godly as the most and best of the Ministers are, in the Church of England, yet (with grief of heart let it be spoken) very few of them have learned to this very day to disclaim and renounce the evil and error of the way of coming into the Ministry, I mean, their Antichristian Ordination, received from the Prelates, etc. Those Bishops being Antichristian, their Ordination also must needs be so, etc.] To which I say these things. 1. I desire him to remember his own distinction; 
Pag. 80.  [We must distinguish between the corruption of things, and the things themselves, between the essentials of a Church-state, and the accidentals: Now it cannot be denied, but in respect of the Accidentals of a Church-state, so all is lost under the defection of Antichrist, that is, in respect of the right order and administration of Ministry, Ordinances, and Government: but not the essentials of these; and so long as these remain, the Church-state is not lost, etc.] Our Ordination therefore, was not Antichristian, though it be granted, that the Title and Office of a Diocesan Bishop, were Antichristian: Nay, he seems to say and hold, that in Rome itself, the Church-state is not lost, so long as the essentials remain; viderit ipse: But we say, The Prelates were certainly Presbyters, and ordained not alone, but together, with the hands of a Presbytery: And if they did arrogate such power to themselves, as that no Ordination could pass without them; yet that was but an Additional corrupt circumstance; And himself tells us; [That the corruption of Administration doth not wholly make it null or void;] 
Pag. 10.5.  Then (we say again) Our Ordination was not Antichristian; that which was so (if any thing in it was so) was rather the error of the Ordainers, then of the Ordination, or ordained. 2. If the call of our Congregations will give us a right Ordination, most of us, if not all, have that to show, as well as themselves: A call or consent of our people either explicit or implicit; which is confessed sufficient, by the Reverend Surveyor of Church-Discipline, 
Par. 1. pag. 47. Thus the people and parish●s▪ etc.  and acknowledged to be in our Churches; why then should we renounce our Ordination? 3. If it be necessary to renounce our Ordination as Antichristian, because of a corruption in the Ordainers; I would ask him, whether Baptism administered (I say not by a Romish Priest) by a Minister so ordained, be not also Antichristian? (as Anabaptists do sometimes object.) And whether he himself did ever to this day renounce and disclaim his Baptism (like enough done with the Sign of the cross, by some prelatical Minister) as Antichristian? Himself propounds a like Question thus: [Are not those that we judge godly, 
Model, p. 105.  and in a capacity to make use of all the holy Ordinances of Worship, to be baptised again?] And he answers negatively, they are not, for this reason amongst others. [Because it is supposed they have been (though corruptly) baptised already; Now the corruption of any administration, doth not wholly make it void and null, if they had the essentials of that Ordinance, etc.] He might have been as favourable to our Ordination, if he had pleased: But he may remember and satisfy another Query propounded by himself, to some Anabaptists, to be seriously considered: [Whether there be any lawful Baptism, 
Pag. 71.  where the administrator hath no lawful calling thereunto?] And I would propound it, as seriously to be considered by him; Whether if our Ordination be (as he makes it) Antichristian, the administrator of his Baptism, had any lawful calling thereunto, and consequently whether his Baptism be lawful or null; and he must not be rebaptised? And thereby gratify the Anabaptists, as in others, so in this opinion and practice. But I proceed to another.  
3. Their preaching as Gifted Brethren, (for so they only are to all Congregations but their own) hath caused this general liberty of preaching, by men not in Office, of all Trades and Professions; to the contempt of the Ministry, to the multiplication of schisms, divisions, and separations, from their former Ministers and Churches; while every man hath liberty to propagate his own erroneous notions, and every man takes the Licence to hear whom he likes best, as most agreeable to his own opinion. Yea, this very Liberty taken and allowed by them, hath almost brought as much contempt upon themselves, as on the Presbyterian Ministers; Many of their followers choosing rather to hear even Boy-preachers, than themselves.  
4. Their placing all power in a particular Congregation independently, without any power of appeal, makes an unjust censure irremedible. For this New-England itself affords us a fresh and sad instance, upon the report of very credible persons. There was an Excommunication passed by the major part of a Congregation there, against a person who thought himself wronged, and desired his cause to be heard, by the Elders of other Churches: who, upon the hearing doubted whether the Excommunication could be justified. And they desired the rehearing of it. But it would not be granted by that Congregation, or prevailing party in it: whereupon one of the Elders a reverend Pastor of another Congregation, writes thus to a friend: [It will be a trouble to poor M. Ch. not to have his business examined: but he must consider how the case is, and look up to heaven, for I can assure him there is no help to be had upon earth, till the Churches are reform, and become Presbyterian. I speak seriously, I think that such things will make some incline to the Presbyterian way, who formerly have been as firm Independents as M.— If Independency do not break all the Churches in New-England, except a few Semi-presbyterian, Some are deceived, etc.] In consideration whereof, he gives his advice, to divers other Independent Ministers, to think seriously of the Presbyterian way: and divers there, are become more moderate then formerly: Happy were it for Old England if our Dissenting Brethren would hearken betimes to this advice; before they have utterly broken their own and our Churches.  
5. The power given to a Church-essentiall (as they call it) both to choose and ordain their own Officers, or Ministers, as it is, and will be a cause of many factions and divisions; so it will bring the Minister's maintenance to depend upon the people's benevolence; who may, and will upon the least dislike, reject him, and deny him any allowance; which will in a short time destroy the Ministry, discourage others from the Ministerial calling, and consequently ruin Religion. I have seen a Letter from New-England to this purpose; wherein advising his friend to do his endeavour to preserve the established maintenance of the Ministry here; He says, concerning New-England Ministers thus: Though most of the people here grow wealthy, yet not one Minister almost, hath from the people a competency to maintain himself and family, except he have an estate of his own:] One main design of the Anabaptists or Jesuits, in crying down Tithes here, is to destroy both Ministry at present, and Learning for the time to come, when there shall be no certain establishment of a subsistence in that calling. How far our brethren have been assistant to this design, I wish them seriously to consider.  
6. It is the observation of many both learned and godly, That many of those that once decline from us to the Independent way, stay not long with them, but fall presently into Anabaptism, from thence to Familism, from thence to Rantism, even the utmost of blasphemy and profaneness: Some poor souls have tired themselves in seeking and trying all the New ways of Religion, and after a weary vagary to find the truth, which they lost, have returned home by weeping cross. But few there are that do so; which is a Lamentation, and shall be for a Lamentation. Yea, it is observed, that those that run not into those extremities of errors, blasphemy and profaneness; yet fall strangely from the power and practice of godliness, wherein sometimes they walked, and grow more remiss and lose, in secret and family duties, in sanctification of the Sabbath, etc. of which many holy men in former times and later, have found and said, [That it was the Nurse of so much piety in Old England, and the glory of our Church and Nation:] Little did we think, that those who outstood the sabbatical profanations of the Prelates, their reproaches and scoffs of purity, preciseness and strictness (as they called it) would have so soon declined to the same looseness with them, upon a new pretended principle of Christian Liberty, or Liberty of conscience. But we see that to be true; [That the Sun (of Toleration) can do that with a Traveller, to make him cast aside his garment, which the stormy winds (of persecution) could not do.]  
7. And lastly, To add no more, Those sad and never enough to be lamented Divisions, in Towns, Congregations and Families; those animosities, jealousies, bitternesses, heart-burnings, amongst brethren; attended with so much contempt and scorn of those Churches and brethren, they have forsaken; being the fruits of this New Way; make it more than probable, this way is not the way of Christ. It is observable, that as soon as ever any begin to decline from us, though they were the entirest bosom friends before, [such as took sweet counsel together, walking to the House of God together as friends:] fasting and praying together often, in public and private; communicating at the same Table of the Lord, etc. after all this, they first withdraw and estrange themselves, then come to slight both us, our Ordinances and Ministry, as well as our persons: and in some it ends in an open or secret opposition, and it's to be feared at last it will end in hottest persecution. The Spirit of Christ is a spirit of meekness, gentleness, and forbearance: The way of Christ, and the wisdom which is from above, is first pure, then peaceable, gentle, easy to be entreated, etc.  
These considerations of the evil fruits of the Independent way (so called) I do not therefore exemplify (God is witness) to cast reproach upon the persons of any of that way, who are (as I trust, many are) truly godly, but only to give them occasion seriously to review the principles by which they walk. And I would humbly entreat them to read the following discourses, without prejudice or partiality; and then judge, whether there be not a Discovery made of the weakness of the foundation of their way: And if it prove so to be, to retract what they have more weakly built upon it, for the glory of God, and the peace of the Churches.  
If any say, you have said much against their way, but nothing, or little, for the goodness of the Presbyterian way. I answer, Enough hath been said for it already, by the London Divines, in their Jus Divinum Regiminis Ecclesiastici; and the Vindication of the Presbyterian Government by the Province there: This to me is a very probable argument of the goodness of the Presbyterian way, That all sorts of men, Atheists, Papists, Episcopal, Anabaptists, all Sectaries, and profane men do so much oppose it. That way (said he) must needs be good, that Nero persecutes: whereas most of these, the latter especially like well of, and comply with the Independent way, as granting more Liberty than the Presbyterian will. Besides that, the fruits of the Presbyterian Government, in other Reformed Churches, especially in the preventing or suppressing of errors, heresies, and profaneness, speaks sufficiently for it.  
I had also some thoughts, to have vindicated the Presbyterian government from those unjust aspersions cast upon it by M. B. in his Model, p. 52. etc. but they are either so weak or so false, that they fall by their own weight before an indifferent and intelligent Reader. I shall now stay the Reader no longer in the porch, but refer him to the Tracts themselves: Desiring the Dissenting Brethren with single and impartial Judgements to consider the miserable rents and divisions, the errors, heresies and blasphemies broken out in this Church of England, since their way got footing and countenance here: and withal (in the fear of God) to study how they may be repairers of those breaches made, and restorers of Truth and Peace lost, to this distracted and almost destroyed Church, Amen.   

To the Preface.  
1. THe Author of Vind. Clau. did not therefore conceal his name, that he might secretly accuse whom he durst not openly charge; but for other reasons made known to, and approved of by Reverend and godly Brethren here. Nor was there any need (after the Roman custom) for him to show himself face to face; especially when he charged nothing clanicular, but what he found, and any might find publicly in the Authors own books. And had not the Subject and Titles of his books discovered him, he did not so much as name him in all his book, but only the first letters of his name: except once by citing the words of the Prefacers to The Way, in their Epistle. Love (it is true) is the best way to heal dissensions; but it is rather love of the Truth, then of men's persons, if those must be severed. And this the Author of Vind. Clau. thought he manifested, in his vindication of it from those errors and contradictions, which he found (as he still thinks) in those books he undertook. Yea, he thought he could not better show his love to the Reverend Author, then by manifesting his errors; as well as the weaknesses of that way, wherein he is a Leader to many (such is the respect to his person) besides the way of Truth. Amicus Plato, etc. And whose books do most breathe lust to contention, his, who discovers errors, or theirs, who defend them, being discovered; is left to the judgement of all indifferent Readers.  
2. There is no doubt but the name of the Author of Vind. Clau. is well enough known, to this Reverend Brother, by information of some from hence. He is one, who is known to honour and reverence his person, worth, and holiness, as much as any man; and as sorry to see him so mistake his way. One he is, that came to the reading of his books, with prayer and sincerity, to find, and submit to the Truth found; 
Gal. 2.14.  But when he saw, that he [walked not uprightly according to the Truth of the Gospel,] he thought it his duty to withstand him (as Paul did Peter) and to vindicate the Truth suppressed, and the Keys usurped into the hands of the right owners. And that is the proper sense of the word Vindiciae: The Assertion of Liberty or Freedom for the oppressed. It was not therefore an argument of much love, to take the word in the worse part, and to call the Author by the name of vindex, (which sometimes also signifies a Redressour of things, or a Defender or Restorer of Liberty) much less the Avenger: as if [the title and purport of the Book did hold him forth to be a man of Revenge:] For as there was no reason (no former difference being between them) so there appears no footstep of Revenge, in all his discourse. The purport of the book, was not to revenge himself, but to vindicate, that is, to rescue Truth, which he thought he saw oppressed, not so much by the strength of Reason, as by the Authority of men in reputation for learning and holiness. And he thinks, (and so do others with him) there is more appearance of Revenge in the names of Vindex and Avenger put upon him unjustly (besides the slighting of him in the shortness of the Reply, of which more hereafter) then is to be found in all his proceed. If there be any phrase or passage too sharp, or unbeseeming the gravity of either party (as he begs pardon for it, so) he desires it may be imputed to that zeal he bears to the Truth, and to the souls of many seduced into a mischievous separation, the consequences whereof are found to be so dangerous to this Church of England, as threatening its utter desolation.  
3. But what says he to the charge (in the Title page) of weaknesses and contradictions? If (says he) Christ may have any glory by that, I shall willingly acknowledge that I am made up of weaknesses and contradictions;] If those had been charged upon his person, he had answered religiously: But if it be only intended against his way, he answers nothing: Or if this were really confessed, it would be not only to the glory of Christ, but his own also. But if it be (as it rather appears to be, by his Defence of those weaknesses and contradictions) only modestly spoken, as intimating the contrary, surely Christ shall have little glory from that, and himself less. There is a way to seek glory, by flying it, and that is, no glory, says the wisest of men. But when he applies that to his person which was spoken of his books, he does but elude the charge, and not answer it.  
4. [Nevertheless (says he) all this will not argue that which the Avenger saith, He hath heard that I have often altered my judgement since I went to New-England, etc. That though Assertor (not the Avenger) hath heard so, 
Par. 1. pag. 28.  and that of some near and dear friends of his, is true; and he hath found, that another (whom he under taketh) hath heard so too: But that he hath altered his judgement, and that to contradiction, in his two Tracts, The Keys, and The Way, Vindex, the Affertor, thinks he hath made to appear in Vind. Clau. beyond any reasonable contradiction, and shall do more in this. Now when he says, [He sees by the first words of the Way, that the Publishers had not the Copy taken from him, but an imperfect Transcript:] he lays a foundation for the eluding of all, or some at least of the objected mistakes; by disclaiming their Copy: But then he loses this ground again, when he says: [I do believe what the Publishers do report (and they had it from his own Letters, as they say,) That setting aside some difference in Logical terms, there is no material difference between the Keys and the Way, either in doctrine of Divinity or Church-practice;] which is to own the Differences and Contradictions between those Tracts, if any such be proved: Of which in the next.  
5. It was objected, that the Author of those Tracts, did as flatly centradict himself, as ever any man did: For in the Keys he saith, [The Keys were delivered to Peter, as an Apostle, 
Pag. 4. Pag. 27.  as an Elder, and as a Believer;] But in the Way, he saith, [They are given to Peter, not as an Apostle, not as an Elder, but as a professed Believer:] Is not this a flat contradiction? There is a threefold answer given to this Objection.  
1. The words (says he) are not mine, but the Assertors,] The words as they are contracted are not his in terminis, but if they be not his, in their sense, let Reason judge: In the Keys, expounding the sense of those words, [To thee will I give the Keys, etc.] he says, [It hath proved a busy Question, How Peter is to be considered in receiving the power of the Keys; whether as an Apostle, or as an Elder, or as a Believer: Now because we are as well studious of peace as of truth, we will not lean to one of these interpretations more than to another: (To speak ingenuously and without offence what we conceive,) the sense of the words will be most full, if all the several considerations be taken jointly together: Take Peter considered, not as an Apostle only, but an Elder also, and a Believer too, all may well stand together:] Does not this Discourse clearly hold forth this Proposition, as the sense of that Text, The Keys were delivered to Peter as an Apostle, as an Elder, and as a Believer too? (all may well stand together.) 
See Keys pag. 5 If Peter then received the whole power of the Keys, than he stood in the room of all such as have received any part of the power, Apostles, or Elders, or Churches.  And now take the words of the Way; [In the Gospel of Christ, the power of the Keys is given to Peter, not as an Apostle, nor as an Elder, but as a professed Believer:] And is not this a flat contradiction? ●and that as ever man spoke? (for contradictions do not recipere magis & minus:) Yea, this latter proposition is again contradicted, in this very Defence, when par. 2. p. 22. he says, [Peter in his lowest relation in the Church, (as a professed believer) had his share in the power of the Keys; not that he had his share in the whole power of the Keys, as a professed Believer: but that he had other parts of the power of the Keys, as an Elder, and as an Apostle, immediately given him by the Lord Jesus.  
Now let any Logician judge, whether this be not as much as to say, [Peter had the power of the Keys given him as an Apostle, as an Elder, and as a Believer: which is a flat contradiction to the other; The power of the Keys is given to Peter, not as an Apostle, not as an Elder, but as a professed believer:] His Apology makes it worse, [It is (says he) a trivial rudiment in Schools, whatsoever is attributed to any as such, is given to all as such universally, reciprocally, and only; If the Keys were given to Peter as an Apostle, then to all the Apostles, and only to the Apostles:] Now assume; But the Keys were given to Peter as an Apostle, (says he in the Keys) therefore they were given only to Apostles; and so not to believers as such: Again, argue thus: If the Keys were given to Peter, not as an Apostle, not as an Elder, but as a Believer, then to all Believers, and only to Believers: But (says the Way) the Keys were not given to Peter as an Apostle, nor as an Elder, therefore they were given to all Believers (women and all) and only to Believers. What the Publishers of the Keys say, helps not off the contradiction at all; [The disposal (say they) of this power may lie in a due allotment into divers hands, etc. rather than in an entire and sole Trust, to one man, or any sort or rank of men or Officers:] For they agree not with their Author, nor he with them: He says, this power of the Keys is given only to Believers: They say, it is put into divers hands: and is not this a contradiction? But he takes himself wronged by the Assertor, affirming him to place all the power in one sort of men, in that place; The Way, pag. 45. which in the same passage he does deny, [They (the brethren) may not administer Sacraments in defect of all Officers;] Truly this is to discover the contradiction more: For if the Keys be delivered to believers only as such, than the power of administering Sacraments is given to them: for that is a part of the power of the Keys: But he asserts the former in the Way, pag. 27. therefore, Take his own Proposition, or argument, a quatenus tale; [If Peter had received the power of the Keys, quatenus Apostulus, or quatenus Presbyter, then only Apostles, or only Elders had received all Church-power:] Does it not follow as well, If Peter received the power of the Keys, quatenus a Believer, then only Believers had received all Church-power? But Peter received the power of the Keys, quatenus a Believer, (not as an Apostle, nor as an Elder) says he expressly, The Way, p. 27. Therefore only believers have received all Church-power. And if all Church-power, then of administering Sacraments, which he after denies: Besides, in the place named (the Way, pag. 45.) he gives the brethren the greater part of Church-power, viz. to ordain and excommunicate all their Officers: which are the highest Acts of Rule (as he elsewhere speaks) therefore he may not deny them the lesser to administer Sacraments: Yet he says, [He that saith, Peter received the power of the Keys, as in the room of all sorts of Officers and members, he affirmeth that Peter received all Church-power, found in Believers, Officers, or Brethren: And is there any passage in the Keys, which crosseth or contradicteth this?] The Assertor did not say there was any passage in the Keys, that contradicts this; but he still says (as then he said) there is a passage in the Way, that not only crosses, but contradicts this, and that flatly, as never man more; Thus, he that says, Peter received the Keys, not as an Apostle, nor as an Elder, but (that is, only) as a Believer, contradicts that: as now is evident to any eye,  
2. But a second answer is given to help out the first: [If there had been some difference between the Way and the Keys, in some expressions; yet (as the Praefacers, etc.) it lay rather in Logical terms, then in doctrine, or Church-practice, and such is this, about the first subject of the power of the Keys, etc.] Had it been only a lesser difference about a Logical notion (as he minces it) the Assertor had not observed it: but a difference (of the highest magnitude) to contradiction, in delivering a new way, is very remarkable: How shall we be brought to agree with them that contradict not only one another, but one man himself? 2. The first subject is indeed a Logical term, but the matter discoursed is doctrinal Divinity; and whatever the practice be, it is in Divinity as well as in Logic, a contradiction to say, The Keys were given to Peter as a Believer only, and to Peter as an Apostle and Elder too: To say, all the power of the Keys is given to the Brethren, as Believers; and yet to say, The power of administering Sacraments is not given to them. And if the practice be not suitable to the doctrine, it makes yet a more remarkable difference: why this is also told us, The Way, p. 45. [They (the brethren) might proceed against all Officers as well as one, yet in such cases our Churches are never wont to proceed, but in the presence, and with the consent and approbation of other Churches:] But then their Doctrine and practice agree not, which is the greater blemish, seeing they hold that power of the Church to be jure divino, and immediately from Christ: And as for administration of Sacraments, and preaching the Word ordinarily, we know not what you practise in New-England; but we are sure in Old-England, They that were never Evangelically ordained (or have renounced their Ordination) do both preach and administer Sacraments; and so doctrine and practice contradict one another.  
3. There is yet a third answer to secure both the former▪ [It were no just matter of calumny, if in foam latter Tractate I should retract or express more commodiously what I wrote in a former less safely: as Augustine, etc.] Truly Sir, it had been no just matter of calumny so to do; but of honour and reputation rather. But to write contradictions, and to take no notice of them, till observed by others; and then to be so far from retracting, as to stand upon justification of them, is nothing like S. Augustine's practice, and so falls short of his reputation.  
There are in that Epistle Praefatory, as also in the Animadversions upon the Epistle to the Keys, other differences observed, between their Author and the Praefacers; but he is not pleased to take notice of them; It is too hard perhaps to reconcile others with himself: It is well if he can reconcile himself to himself: which how, and how far he is pleased to do, we now follow him to consider.   

Errata.  
PAge 5. line 10. for on read or. p. 9 l. 15. for not r. yet. and put in be in the end of the line. p. 11. l. 17. for scent r. shut. p. 12. l. 29. for declared r. enlarged. p. 24. in marg. for 7. r. 3. p. 34. l. 3. after else put in then but. p. 37. l. 12. for effect r. affect. Ibid l. 28. for wickednesses r. weaknesses. p. 38. l. 3. for new r. now. p. 40. sect. 1. for fill r. full. p. 53. l. 1. for Critical r. cryptical. p. 72. l. 8. for Congregation r. Corporation. p. 77. l. 34. for promises r. premises. p. 83. l. 27. for oratio r. operatio. p. 89. l. 31. for if r. is. p. 93. l. 15. r. his meaning and theirs to be as. p. 97. l. 14. for precious r. previous. p. 104. l. 3. for consideration r. confederation. p. 106. l. 27. for both r. but. p. 121. l. 1. for entrusted r. interested. p. 125. l. 1. after before, put in, us.