REASONS against the independent GOVERNMENT of Particular CONGREGATIONS: As also against the Toleration of such Churches to be erected in this kingdom. Together with an Answer to such Reasons as are commonly alleged for such a Toleration. Presented in all humility to the Honourable House of Commons, now Assembled in Parliament. By THO. Edward's, Minister of the Gospel.  1 Cor. 12. 21. And the eye cannot say unto the hand, I have no need of thee, nor again the head to the feet, I have no need of you. Rom. 16. 17. Now I beseech you Brethren mark them which cause divisions and offences contrary to the Doctrine which you have learned, and avoid them. 
LONDON, Printed by Richard Cotes for Jo. Bellamy, & Ralph Smith, dwelling at the sign of the three Golden Lions, in Corn-hill near the royal Exchange. 1641.   

TO THE honourable THE KNIGHTS, CITIZENS, and burgesses Of the Commons House OF PARLIAMENT.  
'tIs not unknown to You, Right Noble and Worthy Senators, that the Great and Present controversy of these Times is about the Church, and Church Government. In the days of Luther, Zuinglius, Calvin, Bucer, and the rest of those Worthies, the controversy of that age, was concerning the Sacrament of the Lord's Supper, being generally styled Bellum Sacramentarium, and the Sacramentary controversy, the contention about it (even amongst the Servants of God) being so sharp, that it produced most sad and woeful effects. The e was not any one thing more hindered 
Melch. Adam. vita Oecolamp. pag. 53. Melch. Adam vit Bucer p. 213. Melch. Ad. vit Tosan. pag. 702. Melc. Ad vita Brent. pag 441.  the cause of God, or the free passage of the Word, or the progress of the work of God begun in the Church than this. This weakened and wounded the Protestant party, their weapons being turned each against other, this made them a grateful spectacle to their enemies, this strengthened the Popish side, they placing more confidence in their cause by these differences than in all other ways besides. This sacramentary controversy kindled such a fire in many Reformed Churches, that it even burnt them up, and turned them much a side from that true edification which is in Christ, and in the practice of godliness: And hath proved such a lasting fire, that it is not quenched till this day (although those Churches have had sword, famine, and Pestilence, to put it out.) Now in our days in this kingdom, the chief question is about the Church and the discipline of the Church, and our controversy may fitly be termed the Disciplinary controversy, which however it differs from the Sacramentary 
Quid? nonne vident dissidia nostra esse amicorum dispendia, hostium compendia, & publica irae divinae incendia.  in the subject matter, yet it is too like it in the manner, & way of it, being likely to bring forth as sad births and fruits as did that? What? Is it not so, that we do see already (that I may speak with Jerome) that our differences about the Church and Discipline are the loss of friends, the gain 
Junius Bi●enu. Epist. land Has.  of enemies, and the public flames of Divine wrath? The great differences in this kingdom about the Church and Discipline, are one of the saddest and greatest symptoms of God's displeasure against us. These contentions and opinions make us forget the proper causes of God, and that main building up of one another, which is in faith and love, so craftily doth that old Serpent 
Adeo vetera●●ie hic antiqu●s d●aco imprudentiae nostrae ne vit illudere.  know how to delude our ignorance; (as jurius speaks upon a like case.) Oh there is such a fire kindled in this kingdom about these points, that unless the Lord look down from Heaven, and graciously be pleased to quench it timely, it may hazard the burning and consuming all. Now it is the duty of all the sons of Zion to endeavour in their places, the putting out this fire, before it go too far, as by pouring out buckets of tears and prayers before the Lord, so by all other good ways, but especially of the Ministers of the gospel by all mean, both by themselves and by stirring up of others to do it. The serious consideration of which hath stirred up in me strong resolutions, to lay out myself (according to that measure of the gist of Christ bestowed upon me) for the healing of this schism, and quenching this fire. Now the first borne of this kind (though not the first conceived) is this present Treatise against independent Government, and the Toleration of it, which I here humbly present to this Honourable House, submitting it to your grave Judgements, and serious Considerations, humbly desiring your Acceptance of it: Now the Reasons moving me to take this boldness, to Dedicate this book to your Honours, are these. First, that great and general liberty you grant of free access to your Honourable House, unto all ranks of persons, in this kingdom, both by Petitions and books. Secondly, that hereby I might take an occasion to testify my humble duty and thankfulness unto, together with my high thoughts and estimation of this Honourable House for all the Indefatigable pains and care bestowed on the public; Seeing that by You (under God, and the Kings most Excellent Majesty) I, and hundreds of my Brethren, enjoy so great quietness and freedom in our Ministeries, Estates, Persons, (after so great a storm) and that very worthy deeds are done, both to us, and to this Nation by your Providence, we accept it always, and in all places, most Noble Patriots, with all thankfulness, and here I offer to you the first fruits of my labours, as a lasting Monument of Gratitude. Thirdly, that by presenting it to You, both myself and book might here take Sanctuary, and have your Protection against the many Calumnies and Reproaches which will be cast upon us from that spirit of Separation. Neither fly I to this Honourable House, as if I were conscious to myself of any crimes or just grounds of such revilings (for had I not Innocency and Integrity in my actions, and intentions, I durst not present this book to this Just and Honourable House, as knowing well you are a refuge only for Innocent and oppressed persons, and persons who seek the public good) Or, as if I were not fore-armed to bear them; I know whom I serve in this work, and 
Quisquis volens detrabir fama meae, iste nob●● addit mercedi meae. Augustirus Regium est male audire cum bene feceris.  that therefore, whoever doth willingly detract from my name, doth but add to my reward; I know also 'tis a royal privilege for a man to bear ill when he hath done well, and I have long ago given my back to the smiters, and by the grace of Christ hope to bear all calumnies with much quietness of spirit, having in part learned that lesson to go through bad report (even amongst good men) as well as amongst evil men, and to be counted an enemy (as Paul was) for telling the Truth; but I therefore present it to your Honours, and put it under your shadow, that so your Countenance and Acceptance of it (according as you find it) may counterbalance and weigh down with all sorts of men, the calumnies and censures cast upon it, to hinder that good intended by it, and may the more commend the work to make it take with many for their satisfaction. Fourthly, I take this boldness, that so I might have an opportunity, to move and stir you up, most Noble Worthies, to put to your hands for the early and timely compounding of this great controversy about the Church, and Church Government: When fires are begun in great Cities and towns, or Tumults raised, the Fathers of Families, and the Citizens run to the Magistrates and governors to acquaint them with the case, and to desire their help, who having power to command both Men, arms, Waters, Engines, buckets from every quarter, the fire is quickly out, and the peace settled. Now be pleased to suffer me to mind you of that which few or none do, namely of our danger from errors on the right hand, the growing and spreading evil of this present time. Every one minds you by Petitions, Sermous, books, concerning the Reformation of this Church, in Government, ministry, Ceremonies, and worship; and God forbid that a word should ever fall from my mouth, or my pen draw a line, to call you off from it. Go on strongly and fully in the work of Reformation to purge this Church thoroughly, and purely to take away all our dross and tin; cast out of the way all stumbling blocks, & gather out all things that offend, let nothing be left to hurt or to destroy in God's holy mountain; Break down all Images and Crucifixes, throw down all Altars, remove the High Places, break to pieces the brazen Serpents, which have been so abused to Idolatry and superstition, put out the unpreaching and scandalous Ministers, take a course for setting up good Pastors and Ministers in every Congregation, and in your great wisdoms, and zeal be pleased to consider of ways to provide oil for all the lamps of the Sanctuary; go on Comfortably (for God is with you, and the Ministers with sounding Trumpets of ministry of Word and Prayer; and the people of God with you, covering you all over with earnest prayers, and and tears, as also with praises to God for you) and be pleased to remember not to do the work of God by halves, or negligently. Perfect and thorough Reformation, will be your praise both with God and all good men, at home and abroad; and your zeal may provoke other kingdoms, and States, and many will arise up and call you blessed, for the good Pastors, and pure Ordinances that they shall enjoy. 'tis the blemish of some of the good Kings that were reformers, as Asa and Jehosaphat; But nevertheless 
2 King. c. ult. v. 43. 2 Chron. 15. v. 17. 2 King 18. v. 4.  the high places were not taken away. It was the praise of other Kings, that they were taken away, as of King Hezekiah. Perfect Reformation takes away all possibility and hopes from men, of bringing things back again; but an imperfect leaves both a groundwork, and fair possibility upon any advantage or opportunity to return: Theodoret in his Eccle. history relates that Theodosius that most faithful Emperor, being fully set 
Theod. hist. Eccle. l. 5. cap. 20.  to overthrow the errors of the Gentiles, he made laws, by which he commanded that the Temples of the Images should be pulled down. Constantine the great, with some other Emperors, who succeeded Constantine, forbade all Sacrifices and worships to the heathen gods, and their Images, and forbade any to come to their temples, but they did not demolish the temples & places wherein they were worshipped; so that Julian and Valens, Emperors who came after, did renew the impiety of the Gentiles, so that fire was kindled again upon the Altars, and Sacrifices were offered to the Images: All which things when Theodosius understood for certain, he did not only shut up the Idols houses, forbidding all to come to the Temples, but he did extirpate them by the roots, and took care to have them buried in eternal oblivion. It was the saying of Zisca the famous leader of the Thaborites, That the very nests of the storks are to be pulled down, lest 
Diruendi sunt etiam ipsi ciconiarum nidi ne redeant. Lavat. in Deurer.  they return again. And may it please this honourable House to purge us thoroughly, and the rather for this, because the more perfect our Reformation is, according to the will of God, you shall by this lay the better and surer groundwork, for healing and composing the great schism, and divisions risen about the Church, and Church Government. But amidst all your care and pains in this kind, I beseech you cast an eye upon the errors and evils of the other hand, as Anabaptism, Brownism, &c. and be pleased to take into your serious considerations the means and ways how to hinder their growth, and so much the rather, in regard there is not now in this kingdom (things standing as they do) so much danger of errors on the left hand. Popery, superstition, profaneness, have been so discountenanced of late, so discovered, and their nakedness laid so open, as that Altars, Images, pressing of Ceremonies, and profane Ministers are falling of themselves. Satan for this time hath even done with errors on the left hand, and their time is going out, growing like an almanac out of date. Any man who hath but half an Eye in his head, and observes the course of things may see that errors on the right hand are now coming on the stage to take their turn also and to act their part; the devil seeing he cannot effect his ends in the former ways he went, he will now try others, as Theodoret speaks in the case of Nestorius, that Satan 
Theod. Heret. Fab. lib. 4. de Nest.  gave over moving against the Church by outward & manifest enemies, but came under the show of the Orthodox, and in the habit of great strictness bewitching many & drawing the injudicious common people to a desire after him. Satan is now transforming himself from an angel of darkness into an angel of light, and though he must use other kind of instruments, and go other ways, yet 'tis to bring about the same things, the upholding of his kingdom and the hindering of Gods, so that he will now labour to do that by correcting and building up, which he did before by persecuting and pulling down (as Luther speaks.) In a word plainly to express my meaning, one extremity (as many examples both ancient and modern testify) 
a Nestorius speaking against the personal union of the divine and human nature of Christ: Extiches fell into an error contrary, confounding the natures, that he would have the human nature so swallowed up by the immensity of the divine nature in Christ, that there was not two natures in Christ, but one only, to wit, the divine nature, Evag. lib. 1. cap. 9 So Ofiander broaching that error, that Christ was our mediator only according to the divine nature, Stancarus opposing that fell into another error that Christ was mediator only according to the human Schlussels de Stancar. pag. 37. so Flacius Illyricus opposing Strigelius who made original sin to be but a light kind of accident, he to aggravate the monstruousness of original sin, fell into that error, that original sin was the substance of a man, Schlussels de secta Manic: pag. 4.  hath caused another, the tyranny of episcopal government in some Bishops hath brought forth the democracy and independency, the violent pressing of some pretended orders hath set many against all order, and Satan seeing he cannot do as he did, the times not favouring those things, they being grown old, and even antiquated that every man is ready to hiss at them, he now goes about by other ways, and if he can but effect what he is in a fair way for and what he hath begun in a great measure, he hath enough. 'tis reported of the Fish called 
* Polypus petrae cui adhaesit colorem referens. Nazianz: de se ipso.  Polypus, that it will be of the colour of that stone to which it cleaves, whether white or black, or any other: so will Satan be of that colour and that temper just that the men are of with whom he deals, and the times are of. (For besides this that Satan hath more ways to kill souls and advance his designs then one, as 
Oreg. Naz ad episcop.  when he cannot have his will by persecution, than he will attempt it by schism and sowing division amongst ministers (as Nazianzen showeth:) Satan will in time bring about the same things though in another way, for independency will bring again what now it would cast out, namely libertinism, profaneness, errors, and will by some removes bring many men to be of no religion at all. Be pleased most worthy Senators to let me tell you that the greatest sort of erroneous spirits with all unstable and wanton witted men, will be much for independent Government and Tolerations, and be to their uttermost against Synods & settled Government: Socinians, Arminians, Anabaptiss, Separatists, how different soever in other principles, yet will agree in this; independency will both breed them, and being bred will foster them. And however in many men who be principal actors in this way of independency, the dangers and evils may not so appear for the present, there being many things in most of the Ministers lovely, which the more commends this way, yet wise men, such as this Honourable house consists of, look upon things and judge of them not only as they are for the present, but as they may be hereafter, and accordingly settle things; that being the great principle Legislators go by, to presume that men may degenerate, and things will be abused, and therefore so to provide that they may not. All errors commonly be best at first, most modest then, and the first Authors of errors be commonly the best and fairest. Ecclesiastical History mentions that the Novatian errors did more hurt in the fourth century then in the third wherein it was first broached. The followers of Novatus did add many other errors to his, as Theodoret relates. Arminius was more candid, and less erroneous than his 
Theod. lib. 3. Haeret: Fabul. Parvus error in initio fit magnus in fine, negligenda non sunt parva initia, ex quibus paulatim majores fiunt accessiones.  followers, they having much improved the points, as some Divines have showed. Be pleased therefore to give me leave to stir you up to lay these schisms and divisions to heart, (the divisions of Reuben being great thoughts of heart) and in your great wisdoms early to find out means and remedies to heal the great rents about the Church and Church Government, and to hinder the further increase of this way: God hath called you together, and continued you for this work amongst the rest; Noble Patriots do your parts, and what in you lies to conclude of some speedy way and course for settling these differences. 'tis the praise of Cyprian and Cornelius that by the help of a council they did endeavour timely to suppress the errors of Novatus. And in the mean while till Church Government be settled, whether it be not necessary to provide by some means against the spreading of this sect, and the meetings of these separated Assemblies, I leave it to your great wisdoms to consider, lest otherwise we be overgrown with Anabaptism, Brownism and such like. And I humbly crave leave to tell you, that delays in this kind will prove very dangerous, many falling to that way daily, and others by continuance will be so accustomed to it, that it will be harder to regain them: Besides the independents lie at the catch and advantage of delays, all their hopes and strength standing in this, that it will be long before there be a Synod, or before the Church Government be settled, hoping that in the interim whilst things stand between two, and are unsettled, they may both gather and increase their Churches, and make their party more considerable; and there is just ground to think they are not wanting to endeavour by some instruments how to effect it: The hand of Joab is sometimes where 'tis not dreamt of. I could present this Honourable House with a sad relation of the state of things both in the City and country in respect of errors on the right hand, as also bespeak You by the tears & fears of all the godly & painful Ministers of this Church of England: But I know I speak to the wise, and to them who are deeply sensible; and 'tis time for me to take off my hand lest the porch be too large for the house. Now the good will of him that dwelled in the bush rest upon your heads; The Lord hide you from the counsels and plots of wicked men, and from the raging diseases of the time, making you more and more his hidden ones; He make you more and more his chosen & sanctified ones to fulfil all his mind and to do his whole work both against all heresy and schism, both errors on the left hand and right; he double and treble upon you all that spirit of wisdom, counsel, might, and unanimity, which former Parliaments ever had. The Lord set your feet upon a rock, and establish your goings; He give you an unwearied spirit to go on without fainting, till there be a perfect settling of peace in Church and commonwealth, and till the work of reformation so happily begun be finished. And the Lord recompense into your bosoms sevenfold in blessings both temporal, spiritual, and eternal, all your work and labour of love which ye have showed towards his name, and towards this kingdom. And so humbly laying myself, and these poor endeavours at your feet, I rest  
Your honour's most devoted servant 
 Thomas Edwards.   

The Printer to the Reader.  
Good Reader some sheets not being seen by the Author till they were Printed off, hath caused more Errata, both in words and points, than otherwise would have been. The most material are here Corrected, be thou pleased to mend the rest as thou readest.   

PAg. 1. line 18. for elections read election, p. 2. l. 6. for v. 24. r. v. 21. p. 5. l. 10. r. much. p. 7. in the margin for quod r. Ad, p. 7. l. 29. for had r. have, p. 8. l. 2, for offices r. officers, p. 9 l. 6. dele comma at Teacher, p. 14. l. 8. r. commanded, p. 16 l. 22. r. broken, p. 17 l. 17. read gestures, p. 22. l. 36. add as, p. 25. l. 12. dele comma after power, p. 29. l. 8. r. combine. p 30. l. 4. dele out of his hands, for put r. given, l. 9 for so as it may not, r. so as if it might not p. 32. l. 29. dele the, p. 34. for Reas. 10. r. Reas. 11. p. 35. l. 13. r. spring. p. 37. l. 26. dele full point at Reasons, p. 39 l. 25. read ordinances, p. 41. l. 23. r. being for is. p. 45. l. 17, after Church, r. as many Scriptures show. p. 45. l. 22. parenthesis after it, & not yet, p. 45. l. 24. one r. some, p. 48. l. 6. for hear r. heard, p. 49. l. 1. for charge r. change, l. 3. for seldom r. seldomer, p. 50. l. 23. after body dele comma p 52. l. 28. dele the, p. 54. l. 4. r. apprehensions, l. 6. r. then, l. 17. for what, r. which in the margin r. postremum, p, 54. l. 24. for three Reasons, r. third Reason.   

The Introduction.  
INtending fully by the help of God, (with all possible speed) to publish several Tractates against the whole way of the Separation, for the healing of that great schism, sprung up of late in this Church, I thought good for the present necessity, to set forth these few and short Reasons, (more time being required to review, transcribe, and Print larger Treatises.) Now that which first moved me to the drawing up of these Reasons, both against independent Government, and against the Toleration of it, was the credible information given me of some Petitions drawn, to be presented to the Honourable House of Commons, for a Toleration of some Congregations, to enjoy an independent Government, and to be exempt from the Government which shall be established by Law: Now though, I believe, hope, and pray daily, that God will keep that Honourable House from ever giving any Countenance, much less granting any such Petitions, yet considering how many there are of that way, some Inhabiting in this kingdom, others, who are come over into England on purpose, being sent as Messengers of their Charibes to negotiate in that behalf; and observing how diligently and close they follow it, by daily attending at Westminster, by insinuating themselves into the company of sundry Members of the House of Commons, by Preaching often at Westminster, the more to ingratiate themselves and their cause; Printing also their desire of a Toleration for independent Government, and that with casting of dirt upon the Reformation and Government of this national Church, what ever it may be (as witness the Protestation Protested:) I, a Minister of the Gospel, and a Sufferer for it these many years last past, being one who desires as free a passage of the Gospel, and as through a Reformation, according to the will of God, as any of them; have thought it my duty, that I might discharge a good Conscience to God, and to the kingdom, to Print these Reasons at this time, that so when any of those Petitions come to be propounded in the House of Commons, under specious pretences and fair pretexts, there may by these Reasons appear a Snake under the green grass: Neither speak I this as if I would intimate, that that honourable House could be taken with colours, and fair glosses; I know that great Body is so full of wisdom, and so Eagle eyed, that they can both see into, and foresee a far off, the many evils and mischiefs of independency and Tolerations. But I suppose these Reasons may have their use among some, to furnish them the more with grounds against such Petitions, for satisfying also scruples instilled by the independent men into some others; as also to demonstrate to the Petitioners, the unreasonableness of their demands: My aim therefore is, by this following discourse, l. humbl● to crave leave to enter in the Honourable House of Commons a Caveat, both against independent Government of Particular Congregations, and against their Toleration; and to present to the House a Writ of Ne admittas, fetched out from the Court of Heaven, and from the Records of Holy Scripture.   

Reasons Against THE independent government OF Particular Congregations.  

Reason. I.  
THE Churches gathered and constituted by the Apostles, watered by Evangelists and Prophets, and after planting and watering, having Pastors and Teachers, with all other Officers, as they say, set over them by the Apostles and their own Elections: Yet it is evident these Churches could not well stand nor subsist of themselves with all these Officers, but many of them had been much endangered, and subject to have been ruined, if some others besides these Churches and Officers had not upon occasions interposed and that authorotatively, as the Apostles, Evangelists, and Elders of other Churches, as doth appear by the Acts of the Apostles, and by many Epistles, as to Corinth, Galatia, Colossians, Timothy, Titus: 15. Acts: 2. Cor. 12. Chap. 20. ver. 24. 2. Cor. 13. Chap. 1. 2. 10. ver. The particulars whereof I shall evince more largely hereafter. Now if these Primitive Churches who had all the officers, and were settled by the Apostles in all points according to Christ's order, yet in those times could not do well Independently, how can we think that any particular congregation in these times (which cannot be so settled having no Apostles nor any infallible men to direct them) can do well without dependency? And though it will be said these extraordinary Officers be now ceased, yet let them consider whether there is not need of some way to supply this want to the particular Churches now: But if it be said that the ordinary Officers of Pastors, Teachers, Elders, with the body of the Congregation will suffice for the governing every particular congregation independently; To that I answer according to their Principles, In the Apostles times there were all these Officers in particular Congregations, and settled in a perfect way, and yet for all this, particular Churches needed a dependency upon Apostles, Evangelists, Prophets, and Presbyters of other Churches, and Timothy, and Titus are set over the Church of Ephesus and Crete: now though some of these be ceased, and so this power may be ceased, as it was in particular men, yet that the Congregations should not need it now in these times as well as then, no solid Reason can be given, but there is much more reason for it now, which therefore must be in some other way, be it Synods and counsels, to supply the defects of each particular, by the Conjunction of the whole, the whole helping every part, and supplying what is lacking to it; and this reason hath the more strength in it, if we consider that the Churches in the Apostles times were Churches in Cities, it being all one to say in every City, or in every Church, 1 Tit. 5. 14. Act. 23. which Churches also had good store of Preaching Ministers amongst them, as appears by Acts 13. v. 1. Act. 20. v. 36, 37. Compared with ver. 28. So that in all cases of Doctrine and Discipline, having many Ministers to resolve and determine matters, and to have carried them with the more gravity and authority, they might have subsisted the better independently, whereas most particular Congregations now have but few Ministers, one or two, nay, according to their Principles there may be none, nor no Officer at all, and yet these Congregations must be independent, having all power and government independently, before Officers as well as after.   

Reason. II.  
THat government and power which causes men to run upon the manifest violation of the constant practice and example of the Churches during all the time of the Apostles, and puts Churches upon practices that are absurd, unreasonable and prejudicial to the good of their souls, that government is not of divine Institution, nor to be received: but such is the independent power, and government of particular Congregations: The major is of undoubted Truth, and will be denied by none, for the minor I will prove it in these following Instances.  
First, their independency forces them either to have Ministers and Officers without being ordained, contrary to the practice and examples of the Churches all along in the New Testament, as the 6. Acts v. 6. 14. Act. 23. No man ever being an ordinary Officer in the Church, without Ordination, let them produce one instance if they can: hence the most learned Divines in reformed Churches tell us, that no man ought to be admitted 
Zanch. in. 4. pr. p. 777. 778. Calv. Instit. lib. 4. c. 3. Sect. 11. 16.  to an ordinary function in the Church unless they be lawfully called, and that lawful calling stands in Ordination as well as Election: But because these may be rejected by them, let us hear one of their own, namely Master Robinson, speaking, Thou art not a Pastor 
Rob. Apol. ca. 1. 18.  but by a lawful Calling: Thou art called a Pastor (that is elected, and ordained) or else if their Officers be ordained, it is by the people, even by such who are not in office, which is expressly against the constant practice of all the Churches in the New Testament, as appears by the 6. Acts 6. 14. Acts 23. 1 Tim. 4. 14. 1 Tim. 5. 22. 1 Tit. 5. and it can never be shown in all the New Testament, that the people ever attempted any such thing; thus Zanchius shows that this is to be observed in Scriptures, although election of Ministers was made by the whole Church, yet hands were never imposed but by the ministry and Presbytery, this is 
Zanch. in 4. pr. 786.  clear in the Acts & Epistles of Paul: and the people cannot do it, because the less is blessed of the greater, & they who lay hands on and make Ministers, should be greater in place and Authority & not less, as the common People be: and though it be granted (as Cameron speaks) that an equal may make and ordain an equal, yet he who is 
Calv. lib. 4. c. 3. sect. 16.  an Inferior, cannot a Superior. And thus to maintain independency they break the Ordinance of God, and violate that Order & constant way of the calling of Ministers Recorded in the Word. And I desire them but to consider in the fear of God, what Master Robinson writes 
Cameron dic eccle.. p. 27.  in the fourth Chapter of his Apology, and I know they must forsake their Helena of independency upon this reason, (and all the shifts they have under Heaven about Ordination cannot help them) 'tis Religion in me (saith Robinson) to depart though but a little from the practice and Institutions of the Apostles (excepting always 
Robinson Apol. c. 4. de presb.. eccles. p. 47.  extraordinary things) in any thing that is truly ecclesiastical, though never so small, what things soever, by whom soever, or under what colour soever they be invented: Now Ordination cannot be held extraordinary and temporary, neither is it by them, and 'tis held to be an ecclesiastical thing also, and certainly none of the least among ecclesiasticals, in matter of order and decorum, there being not any one thing concerning matters of Order, that hath so clear and constant practice as this; I am sure all their whole frame of Church and Discipline, hath not so much ground in the Word for it as this, namely, that Ministers ought to be Ordained, 
Calv. Instit. lib. 4. cap. 3. sect, 16.  and that by Ministers of the Word. So Calvin, although there be no express precept concerning the imposition of hands, yet because we see it was in perpetual use by the Apostles, the so accurate observation of it by them ought to be to us instead of a command. So Zanchius speaking of Imposition of hands in ordination, saith thus, that this in many places is rejected, together with 
Zanch. in 4. pr. 786, 787. p.  other ceremonies, I never approved nor can approve. I know there is no express precept concerning this thing but notwithstanding I would have the examples of the Apostles, and the ancient Church more to be esteemed of, yea they ought to be to us instead of a command: and in another place he speaks, 'tis certain, 'tis not a vain ceremony but the holy Spirit is present, and to perform those things inwardly, which are signified by this outward Rite: And yet if Ordination were but a very 
Ames. lib. 1. cap. 49.  little thing, but a Ceremony, the essence of calling, standing in Election, and that but the consummation of it, nothing but the solemn introduction of the Minister into the free execution of his calling, yet if Master Robinson may be believed, and yourselves in other little things, we must not depart from Christ's way, or go any other way, in things concerning his house and Officers than he hath directed, and yet behold in this either Ministers are not called according to the scripture wanting that part of their calling, namely Ordination, or else, if they be, it is in another way than the Apostles or Churches of Christ ever practised, behold how this independency causes men to depart far from the practice of the Apostles. And I desire they would show for what reason Paul left Titus at Crete, to make Ministers in every City, if Ordination were not necessary for all Ministers of the gospel under the New Testament, or if being necessary, it might be performed to Ministers by the people without Officers: Titus might have been employed better to have gone along with Paul, Preaching and helping to convert others, and might have well left the Churches in Crete, either to have had Ministers without Ordination, or else left the People to ordain them.  
Secondly, this independency causes them to fall upon practices absurd and unreasonable, as namely either their Ministers must not first be examined tried and known for their gifts and abilities before they be made, which is contrary to the Scriptures, 1 Tim. 3. v. 10. they must first be proved, and if it hold in Deacons, much 
Zanchius in 4. Precept. p. 784. Amesius lib. pr. medul. cap. 39  more in the Ministers of the Word, and of this they may read Zanchius, Calvin, Amesius, and generally all Divines, or they must be judged of by the people. Now how can the people three or four visible Saints, or more, joined into a Church, examine and try the learning, gifts, soundness of men for the Ministry, who are themselves ignorant in all kind of Learning, and may be weak and injudicious? it is against the light of Nature and right reason that learned men should be examined and discovered for their abilities by them who skill not those things, and are far below them in knowledge: we see in all Arts and Sciences, men are examined and tried by them of their own Arts and callings, and not by others, who have no knowledge in them: So Zanchius giving reasons of the necessity of examination before ordination, comes 
Question.  to propound by whom this examination is to be, to which he answers; By him who is judged to be endued with the greatest measure of the Spirit, having also other Presbyters present, who are learned and pious: Paul 
Zanch. in 4. pr. p. 784. quod peritiores igitur pertinet examinatio & qui plus habeant authoritatis.  would therefore have Timothy to know them well who are to be ordained, for examination belongs to the most skilful, and they who are of most Authority. But these visible Saints, the Church being oft times weak, injudicious, mean, for parts and education, apt to be turned quickly, and taken with fair shows and good expressions, may and do choose, weak, ignorant, unfit men for pastors and Elders, whereby the Church may be led into errors, kept in a low estate, so as they cannot grow up in grace and knowledge, as becomes a Church of Christ; there may be also all barbarousness and disorder for want of gifts in government in these weak Officers, all which tends to the prejudice and hazard of the souls; hence this is given as the great reason by Divines of the examination of Ministers before Ordination and that to be by learned and able men, because as there is nothing more profitable to the Church then good Pastors, so nothing more pernicious than bad and unlearned Ministers. Secondly, suppose they might choose well, namely able men both for parts and soundness 
Zanch in 4 pr. p. 784.  in the faith, and it were lawful also for the people to ordain, yet it may so fall out (according to their principles of a Church) that these visible Saints cannot ordain Officers, as having no gifts of prayer for public, especially not able to conceive prayers, concerning the action in hand, namely, the Ordination of a Minister, neither had they any gifts to make public exhortations and admonitions to the Pastor of his duty, nor be able to know what to say to him, at the admission of him into his Office: What shall be done now? shall the work be stayed, and the Church want a Minister till she be able to do these works and duties? They may for aught can be said, be long, nay ever without Ministers, and so without Preaching of the Word and Sacraments, which cannot but be very prejudicial to their Salvation: But to grant them that which needs not be granted according to their principles, that this Church shall have some Offices, as suppose a ruling Elder, yet when a Pastor is to be chosen, these Elders who have a gift in government, may not be able nor competent to try and examine the gifts and parts of a Pastor: nay yield them to have a Pastor, and the Church would now choose a Teacher, one single Pastor though able in his gift of Exhortation and application may not be so able to try the gifts requisite to a Teacher, whose gifts must be for exposition and controversies to preserve pure Doctrine: Hence Amesius speaking of calling of Ministers to a Church, saith that here is need of direction and help 
Ames. lib. pr●. cap. 39  of Presbyters both of the same Church, and for the most part of the Neighbour Churches. But if he were able to try and examine, yet how shall this Teacher be ordained, there being but one Minister, if Ministers of Neighbour Churches may not join also? consider if they do not fall into that which they complain against in the Episcopacy, namely for one man to have the sole power of Ordination: So that by all these particulars you may see the Assumption proved.   

Reason. III.  
'tIs not to be thought that Christ would institute such a government of his Church which affords no help, nor allows no way or remedy, no not for one time or prima vice, for innocent persons that are wronged, but where being no place for appeals the parties oppressing must be the sole Judges of the cause. It is counted an unequal, unreasonable thing, in governments, that parties should be judges at all, much less the sole, and that there should be no way for persons oppressed to be righted. But now in this independent Church Government, there is no relief, no not at first, for injured persons, nor way of appeal to others who be not parties to hear their cause and determine; here only parties are Judges and no others may be admitted: As for instance, in one of their congregations, the greatest number of that Church (as it doth and may oft fall out) is against the Pastor or Teacher, and some other members upon a difference in some points of doctrine, and being the greater number, the Elders also taking part with them, they proceed most unjustly to censures of deprivation and excommunication; Now if all the power lie independently in this particular Church, so as there may be no other as Synods to appeal unto, to hear the cause and right them, this Minister and brethren thus censured must lie under these oppressions without all remedy, and be debarred from the ordinances of Christ without help; what remedy there is in such cases as this we desire them to show us, and that such cases as this may not, and do fall out, cannot be denied: Now that Christ should institute such a government in his Church, where 'tis unlawful for any but parties properly so termed to be sole Judges, and where there is no possibility of redress for the innocent in cases of injury which may and do ordinarily fall out, is not a thing to be imagined by reasonable men; 'tis spoken of by these men for a strange practice in the Bishops that they should be Judges in their own cause and give votes in it (though yet there be besides them, three times their number of voices in the house of Lords) how much more unreasonable may they judge it in their way of Church government, where parties who are Judges be greater in number, so that I may speak of the independency of their Congregations as Cameron speaks of the popular government of their Congregations 
* Cameron. Non est credibile dominum nostrum Jesum Christum (qui non est perturbationis & confusionis author sed ordinis) voluisse Judicia esse penes plebem, quae vel ob imperitiam rerum vel ob affectuum perturbationem accipere debet; non dare leges, & judicium subire, non ferre. Dic Ecelesi pag. 21. . It is not credible that our Lord Jesus Christ, who is both King of righteousness and King of Peace would have government to be in this way, which hath no means nor way for righteousness nor peace in his Church; besides the practice of the Church of Antioch (recorded in Scripture for our example) is against it, and gives us ground for appeal to others out of that Church, and not to have the parties the Judges, Acts 15. 1, 2. because the dissension and disputation was between Paul and Barnabas, and them of Judaea, who taught Circumcision; therefore, the Church of Antioch thought it not fit that Paul and Barnabas should determine and end it, but sent to others, Apostles and Elders, who were not parties against them of Judaea, and they shall determine for them all: Else had not the dissension and disputation been between Paul and Barnabas, and certain of Judaea, and that in the particular Church of Antioch, they were able to have determined it without sending to Jerusalem, but the Church judged it unequal, that they who were the parties in the controversy should be the Judges.   

Reason. IV.  
THe light and Law of Nature with right reason is against the independency of particular Churches, dictating & leading us to dependency, a subordination and a consociation in government. In all societies and bodies it is thus by the dictates of Nature, and it is found necessary amongst bodies natural, and bodies politic, that the several parts and particular members do join in one for the good of the whole, and that the whole being greater than a part, the several parts should be subject to, and ordered by the whole: as in a man's body, the foot, though it hath its proper use and operation, is dressed, launched and ordered, not by itself, but by the hands and eyes: In Cities and great towns, though there be several Companies who have Orders and Government among themselves in some particulars, yet they are in subordination, and in a consociation with greater assemblies, in more high and difficult cases for the preservation of the whole: In commonwealths and kingdoms, though several Cities, towns, Counties, have Courts, and their particular governments, yet all these Courts are subordinated to higher, and all these join and are consociated together in some chosen out of all, as in Parliaments: In schools of learning there be several colleges and Houses who have Masters and Officers of their own, yet there is a consociation of the chief of all these, for the government of the whole: In armies there be several Companies and Regiments who have their distinct captains and Officers, and yet upon great assaults, exploits, they are conjoined all in one, and have a council of war out of several Regiments, to advise and determine upon weighty occasions: Particular ships have their own Masters, and Pilots, and provisions, and yet all join into one Navy, for the safety of the whole: At first Families had all power and government within their own walls, but when they increased (though Families have power still of correction, food) yet they joined to be governed by Magistrates, and ruled in greater cases of life and death and goods: Why should not this hold then, & be lawful in the Church, in greater and weightier matters? especially seeing themselves affirm that their Churches are Bodies, spiritual Corporations, Cities, Families, armies. The Church is a most free Corporation spiritual: 
See Zion's prerog. p. 21. Robinson's catechism.  and do infer many of their practices from this, that their Churches are bodies and societies, and therefore it must be, as it is with Corporations, and bodies politic, they must choose their own Ministers, the Ministers can only Preach authoritatively in their own Congregation, as the Magistrate of Leyden 
Rob. Apol. cap. 1. p. 10.  can only administer his public Office at Leyden, and not at Delft. Every particular member must enter into covenant with the Church, when admitted a member, because when men are admitted into a body, or society civil, they make not only a Covenant, but do often add thereto an Oath. Themselves teach also, that as Church Discipline is to be learned from the plain 
Manus of Covent. sent from Holland.  and perfect Word of God: so in such particulars as are common to the Church with other societies, it is to be directed by the light of Nature, the Church observing always the general Rules of the Word, and so this is brought as the main ground for their Church covenant (though there be neither precept not practice 
Examination of Prelates petition, p 31. Manus. of Coven sent from Holland.  of it, in the Word) namely the laws and rules of Nature which do run along with, and are alike common to things spiritual and human, so far as both are found to agree in one common nature together, for as when God made speaking to men in a public assembly (as is that of preaching or prophesying) a sacred Ordinance instantly did all the laws of Nature, and right reason that serve to regulate and conveniently concur to all orderly speeches and Orations of men in public made, they did all fall upon this Ordinance also, as to speak aloud, not to speak two or three at once, &c. So say I in this point, when God required government and Discipline in his Church, those rules and practices of governments, which according to the light of Nature and right reason are in commonwealths and societies were warranted for the Discipline of the Church, especially the Church observing the general rules of edification, order, peace, &c. which Synods, and counsels apparently tend to, so that I may affirm of dependency (as is said by them of their Church covenant) it is so far from being any thing above that which is written, that it rather comes within the compass of the Apostle, it needed not at all to have been written 1 Thes. 4. 9 Ye are taught of God in a Law spiritualised, who also hath full roundly taught us to acknowledge, if we be spiritual, yea but reasonable, such dictates of Nature, and right reason in things wherein Divine Ordinances and human do alike partake in common, to be no less than the commands of God. It is asserted by some Divines of Scotland, that in all such things as are alike common to the 
Vide Assert. of the Church of scotland, p. 154, 155, 156.  Church, and to the commonwealth, and have the same use in both, whatsoever nature's light directeth the one, it cannot but direct the other also; for as the Church is a company of Christians subject to the Law of God, so is it a company of men and women, who are not the outlaws of Nature, but followers of the same. 
Lib pr●med. Theol. cap. 39  And hence it is Amesius shows that the light of Nature requires, that particular Churches may and aught to combine in Synods, for things of greater moment: So then to conclude this reason, and that ex concessis, the God of Nature and Reason hath not left in his Word a government against the light of Nature and right reason, but such is the Independent Government, as hath been shown at large.   

Reason. V.  
THere be many Rules and Commands in the Scripture, besides the equity and Analogy of some practices 
Med. Theolo. lib. 1. cap. 39  and examples which do require the combination of Churches in Synods, so Amesius confesses: The rules and commands be such as these, Let all things be done to edification, let all things be done decently, and in Order, 1 Cor. 14. 26. 40. ver. Follow after the things which make for Peace, Rom. 14. 19 So Philip. 4. 8. vers. Now if all things in the Churches must be done to edification, comely, and in order, and for peace, then certainly Church government must. But Synods are found to be for edification, for Peace, and order, as things of good report and just, as a special remedy for preventing, and healing divisions, which is not, nor cannot be in the independent Government, but many cases fall out where there is no other remedy but separation, separation being indeed the remedy of Separation. It is confessed by themselves that this is a safe and prudential way. Now a thing may be commanded by God two ways, either by virtue of a general command, or by virtue of a particular command, and that is commanded, and aught to be practised, which is required by a general precept as well as what is command by a particular, and there are many particulars to be practised by virtue of a general precept, having no other foundation, especially when they are found by common experience to be so. The practices and examples following, are such as these, 1 Cor. 14. 32. The spirits of the Prophets are subject to the Prophets: Now if the spirits of the Prophets in a particular Congregation, must be subject to the censure of the rest in that Church, then by way of equity and Analogy, they are to be subjected to a greater company, namely, to the judgement of all the Prophets, in a Province or Nation: Thus Paul, though an Apostle, seeks to win credit and obedience, even to those Orders, which he established by the example and judgement of other Churches, 1 Cor. 14. 33. 1 Cor. 11. 16. The equity of which is, that the Orders agreed upon by the consent of many Churches, are of great force and authority to bind: so Paul, though an Apostle, submitted to the practice of what was agreed upon by the common consent of James, and all the Elders of Jerusalem, (though in the practice of Jewish and legal ceremonies) Acts 21. from the 18. ver. to the 27. ver. Thus in a case of great dissension, and disputation in the Church of Antioch, Acts 15. 1, 2. ver. Why did that Church send to Jerusalem for resolution in that difficult case to be determined, and bound by the decrees and Orders of the Apostles and Elders in that Synod, and were not bound, nor determined by their own Church only? (especially having two such excellent men with them as Barnabas and Paul, whose judgement they might have rested upon) Surely this was done for this end, to teach us that divers Churches in difficult cases ought to meet by their Ministers and some choice men to determine of matters for those Churches, according to the Word, to which all those Churches should submit. Neither will it help them to say this was extraordinary (for what Synod can say, it seemeth good to us and the holy Ghost? and those decrees bound them who were not present) Not to answer these exceptions now, but reserving the answer to a larger Tractate upon this subject; grant it that something in this Synod was singular and extraordinary, yet this was not for one Church to send to another, and that to their ordinary Officers the Elders, Acts 15. 2. ver. to this end that by common consent difficult cases might be determined and enjoined upon particular Churches by more than their own Church, for this must needs be Ordinary, and so binding, being an example founded upon rules of common equity, reason, and communion of Churches, and not upon temporary or extraordinary grounds, and that appears thus (for unless it were to teach the succeeding Churches this, and to be a ground for Synods, and dependency in Government, in cases of difference and difficulty, there could be no other great use nor end of it, for as for the satisfying of the question, and resolving the case, Paul alone being at Antioch, one who was immediately and infallibly inspired by the Spirit, was able of himself to have satisfied that controversy about Circumcision, much more Barnabas being with him and others in that Church.   

Reason. VI.  
THe Government of the Church by Synods, is nowhere forbidden by God in the New Testament, nor spoken against, either directly, or by consequence (as they say) is for one man to have the power, Luk. 22. 25. 26. ver. For though no one Minister, as some say, be greater than another, yet all are greater than one or a few. In Synods here is no erecting or appointing of an Officer or office in the Church, which Christ hath not appointed (which is the exception made against Episcopacy) but here are only the Officers appointed by Christ and that form of government, which is appointed by Christ in his Church, namely, aristocratical, here is no varying of the form of Church government from aristocratical to monarchical; (as they speak of Episcopacy) but the government by Synods is most aristocratical, whereas the independent way for the most part is but only oligarchical, having but a few Officers in a Church, or else democratical, if put into the body of the Congregation: now where there is no Law forbidding, there is no transgression, for sin is a transgression of the Law, 1 John 3. 4. And such actions the Church may lawfully do, wherein no Law of God is broken, as is confessed by themselves, in the fifth Argument of Zion's Prerogative. But here is no Law broke, 
pag. 11.  this never being spoken against, nor liable to those exceptions put in by them against Episcopacy, but found agreeable to the Law and light of Nature concerning societies, to general rules in the word of edification, order, peace, pureness, loveliness, &c. to examples also and practices in Scripture; and what though there be not an express precept or a command in terminis for it, yet not being against Scriptures but so agreeable to it (as appears by all before said) no sober godly Minister or Christian should refuse Communion with a Church or submission to it, and go and set up a Church, against a Church, and foment a schism for that: for if they will do so, and will not go upon general rules, equity of Examples, light of Nature and reason, they must forsake being fixed members of any particular congregation, and forsake all Churches in the independent way, and professedly join themselves to no Assembly in the exercise of Instituted worship, because they must practise as great matters concerning external government and worship of what ever Church or government they be of, as this is; namely the Association of Churches. Let them produce a particular word for the order of God's Worship, what must be performed first, what second, what third, what fourth, and so of the rest, and that no ordinance nor part of Worship may be in another Order; Let them (if they can) show a particular Word or rule in the New Testament for their Church covenant (which yet is an essential point, namely, the form of the Church) let them produce what is required in the word particularly, as the form of excommunication, or as the form of Ordination, let them set down the outward worship and gesture of the external reverence which must be used, and no other way, in the several Ordinances of God, as Word, Prayer, singing of psalms, reading Scriptures, baptism, Lord's Supper, Excommunication, which if they cannot (as we know they are not able, neither in these nor many other things which may be named) let them then learn that many things in government and Discipline, have but general rules with equity of practices, and if they will not join, nor have to do in Church Government, and Discipline, till they have particular commands to walk thus and no otherwise, they shall stay long enough, and be of no Church.   

Reason. VII.  
THis consociation and combination in way of Synods is granted by themselves, as lawful and expedient in sundry cases and particulars. As that one Church being required, aught to give an account to others, and to be content that matters of difference and importance should be heard by other Churches, as also to be advised and counselled by other Churches, to have also doctrines that are questionable, tried, and judged of by Synods, to be admonished, and to be reproved also in case they deserve it; and in case they will not amend, and reform, upon admonitions and reproofs of Synods and Assemblies, than they are to be complained of to the civil Magistrate, that he may do his duty: For this see Christ on his Throne, vid. pag. 32. examin. of prelate. petition. Zions Prerog. pag. 63. Protest. protested. Now I desire them to satisfy me in their answers they give to these Reasons, what grounds they have in Scriptures for these Practices; for Ministers and Elders of several Churches to meet together in greater Assemblies, to hear the matters of a particular Church, to try and judge Doctrines, to admonish and reprove, and to complain, and that matters may with common advice and consent, be agreed upon, for those Churches, excepting only general rules and commands with the equity and analogy of examples; so that if these Acts and works may be done lawfully, than the judging and determining of censures and the imposition of Orders and Decrees, may be warrantable, especially considering that the example of the Synod at Jerusalem, ordained those decrees for to be kept of the Churches, Act. 16. ver. 4. So that there was not only discussion, disputation, common agreement, but imposition of them, besides these acts (which you grant) some of them be Acts of Power and government, other of these Acts are Church censures, as public reproving and admonition upon complaint, and accusations; as appears by the 1 Tim. 5. 20. Mat. 18. ver. 15, 16, 17. So Amesius tells us, that the parts of Discipline are brotherly correction and excommunication: neither doth Discipline consist only, or chiefly in the thunderbolt of excommunications, 
Amesi. lib. pr. ca. 37. de Discipl. Eccl.  but chiefly in Christian correction, and full excommunication is not to be exercised, unless to the sin there be added contumacy. And so admonitions and reproofs upon complaints, are held Church censures, by themselves. Now than if Officers of other Congregations with their own Officers may exercise these censures, and that which is the chief part of Discipline, and if members of other Churches ought by the Law of Communion of Churches to seek advise, help, and to submit to admonitions and reproofs, so as there may be good by them, then also may they submit to the decreeing of Excommunications by Synods: for if discipline may be lawfully exercised in that wherein it chiefly consists, as admonitions and reproofs by Officers of other Churches, towards members of such a congregation, then may it also be exercised in that wherein it less consists, and in this you are no more subject in conscience to a human Ordinance, than you are in public admonitions and reproofs.   

Reason. VIII.  
THey do grant and confess that Churches of such a Communion and association, if upon complaints of false Doctrines, and evil Discipline, made to Synods and Classes, the Synods and classes convincing a Church of their errors, admonishing, and councelling them to reform and to censure the obstinate persons among them; if after all this they shall persist and go on, that then all these Churches ought to withdraw from them, renounce communion and fellowship with them, cast them off, and declare so much to their several Congregations; Now I would know of them (Avoiding strife about names, words, and forms of Excommunication) what is excommunication, but this? what is it to excommunicate, or to be excommunicated; but to reject persons, and not to have communion with them, neither in holy nor civil things familiarly? for proof of which, see these places. Matth. 18. v. 17. If he neglect to hear the Church, let him be unto thee as a Heathen or Publican. Which words are understood by all men that would found Discipline upon this place, to be meant of excommunication. So 2 Thes. 3. v. 6. 14, & 15. They are both understood of excommunication, and they are expressed by keeping no company with them, and by withdrawing communion from them; So that if Officers and Churches may do this lawfully, than they may excommunicate members of other Congregations. So Tit. 3. v. 10. Excommunication is expressed under rejecting: so that our independent Brethren should not upon word or names, make so great a stir in the Church, and maintain a controversy, even to separated Assemblies▪ when they do yield the substance; hence it is, that one of them in that late Protestation Protested (meaning, I suppose, no other than his fellows) plainly uses the word Excommunicate, which was not without a providence to make them yield to the Truth, not only in the thing, but in the very name and term.  
Many other Reasons against independency I could subjoin to these, as that this overthrows Communion of Saints, as the impossibility of this Government to any Christian commonwealth or Nation, &c. Besides the taking of all their evasions to these Reasons, (which I easily know and foresee) as also, an answer to all their arguments and reasons for independency: But intending this only for a light skirmish, before I draw up my Forces to the main battle, and sending this forth but (as a Scout) to discover the strength or weakness of the other side, I will add no more, only that I do not fear but that these few soldiers will be able to return again alive, and unwounded, and be able to do more service when they shall be joined with others, and formed into Battalio.    

Reasons Against A Toleration of some independent church's IN ENGLAND.  

Reason. I.  
THough the Scriptures speak much for tolerating and bearing one with another in many things, both in matters of opinion and practice, as these places testify, Rom. 14. 1, 2, 3. 5. & 13, 14. verses. Rom. 15. 1, 2. 7. ver. Ephes. 4. 2, 3. ver. Phil. 3. 15, 16. ver. yet when differences come either to heresy or schisms, and points be maintained by men, so as to trouble and disturb the Church, than the Scriptures are express against their Toleration and sufferance, requiring them who have power, to hinder it, as may be seen, Rev. 2. 20. I have a few things against thee, because thou sufferest that Woman Jesabel, which calleth herself a prophetess to teach, and to seduce my Servants. 1 Tim. 1. 3. Timothy must charge some in Ephesus to teach no other Doctrine. Tit. 1. 10. Men who are unruly, and subvert whole Houses, teaching things that they ought not, for filthy lucre's sake, their mouths must be stopped. Tit. 3. 10. Titus must reject a man that is an heretic after the first and second admonition. Rom, 16. ver. 17. Paul presses upon the Romans by earnest beseeching to mark them which cause divisions and offences, contrary to the Doctrine which ye have learned, and avoid them, (which is far from tolerating them.) So Paul writes to the Galathians of some who troubled their Church, affirming Galath. 5. 10. 12. That he who troubleth you shall bear his judgement whosoever he be: And I would they were even cut off which trouble you. On which words Pareus gives the Exposition, That to bear judgement, is to be punished, that is, 
Pareus in Gal. 5. v. 10. 12.  troublers and disturbers of a Church and people, shall be punished first of God, and then of the Church, as also of the Magistrate; and on the 12. verse: Paul wishes they were cut off from the Church, which rend the Church about circumcision, who trouble and disturb both the outward peace of the 
So Calvin in gall 5. v. 10. 12. I entreat the independent men in the fear of God to read & consider what is more fully set down in those two verses by Calvin and Pareus.  Church, as also your faith and consciences: So Calvin, on these two verses, 10. & 12. speaks thus: But let them hear whoever give occasion of troubles to the Churches, who loosen the unity of the Faith, who break peace, and if they have any right understanding, let them tremble at this, for God doth pronounce by the mouth of Paul, that no Authors of such offences shall be unpunished. They tear and rend the Church about Circumcision, I would have them to be cut off▪ neither can this be condemned of cruelty, as if it were against Charity, for if we compare the Church with one man, or a few, how far doth that outwaigh? for it is cruel mercy, which prefers one man, or a few, before the Church, &c. Now the Toleration desired, to set up Churches independent, and separated from the Churches in the kingdom, it is in itself a schism, a rent, and a troubling, disturbing of the Church, so it will prove more and more, (and cannot be avoided, according to their principles and practices hitherto) a daily schism and rent in this Church, and an infinite disturbance, both to the outward peace, and to the faith and consciences of the people in this kingdom. The Church of England will be as much troubled by it, as ever was the Church of Galatia, which will appear more fully in the following Reasons. And therefore there ought to be no Toleration; every one in their place ought to be against it, the Magistrates, Ministers, and People. The permitting and suffering of evil, with the giving of any countenance to it, when men have power to hinder it, is to be partakers of their sin, 1 Tim. 5. 22. the second Epistle of John, the 11. verse. Qui non prohibet, quando protest, jubet. he that doth not forbid when he hath power, commands. And let me ask the independent Ministers a question or two; Is it fitting that well meaning Christians should be suffered to go and make Churches, and then proceed to choose whom they will for Ministers, as some tailor, feltmaker, Button-maker, men ignorant, and low in parts, by whom they shall be led into sin and errors, and to forsake the public assemblies, where they may enjoy worthy and precious Pastors, after God's own heart, who would feed them with knowledge and understanding? If once there be a Toleration of Churches, it will be thus, but if they be hindered of all meetings, this would be prevented. So heresies also may take and spread in those separated assemblies, before they can be known to the Magistrates and Ministers of other Churches. Do not your hearts bleed within you to see and hear of this for the present in several places, and to think what will be hereafter? O mine doth, and thus if once there were a Toleration, how many weak Brethren would perish for whom Christ died?   

Reason. II.  
THe toleration desired will not help to heal the schisms and tents of this Church, (which is one special thing ought to be looked unto in this present reformation of the Church) but will much foment and increase it. For whilst some congregations, and they accounted of note both for ministers and people, will not submit to the reformation and government settled by Law, this will breed in the people's minds many thoughts Ex natura rei, that this Church and government is not ordered according to the Word of God, but is unlawful; else why should such men most eminent for gifts and graces, (as many people account them) refuse to conform to it? and this will prove as great and as continued a division between the ministers and people of the Churches established by Law, and the Churches tolerated, as ever was between Conformists and Non-conformists about Ceremonies; nay greater, because these are of different Churches & Congregations, whereas Conformists and non-conformists held communion together in one Church, though contending about these matters; and that this will certainly be, may be easily believed and foreseen upon these grounds.  
1. Because many of the people who yet be not in this Church way for their practice, are yet much possessed with these principles of the independent way, as the only way of God, and are much looking towards it.  
2. The minds of multitudes of the professors in England, and especially in this City, are upon all occasions very apt to fall to any way in Doctrine or Discipline that is not commonly received by the Church, as accounting some singular perfection to be in that which is new, and held but by a few.  
3. Though the Ministers of the Congregations tolerated, would promise not to preach of these points in public, nor in private to speak of them, (which yet they will not be tied unto) yet their people many of them both men and women, are so strangely bold, pragmatical, and so highly conceited of their way (as the kingdom of Christ and the only way of Christ) that what out of those principles, and what by virtue of their relations in friendship, kindred, &c. there would be continual drawing of many, and many falling to them.  
4. The prime principles of this Church way, as namely independency, liberty, power, of government and rule to be in the people, are mighty pleasing to flesh and blood; people generally, chiefly mean persons, and such who have been kept under, affecting independency, Liberty, Power, and Rule.  
5. The grant of a toleration will be made use of by them for the strengthening of their way to be the truth; and will be interpreted in this sense, that they had such grounds and reasons, as the ablest Ministers in the kingdom could not answer, and therefore were content they should have a toleration, (else if they could have satisfied them, what needed a toleration?) only though they could not answer their Reasons, and had nothing to say, yet they would not come to them, and this will be spoken of by their followers, that we would not be convinced, though we could say nothing against it: all which will (as a means to increase their side) occasion continual strifes, divisions, heartburnings both of Ministers against Ministers, and people against people, so that in stead of Union and peace in the kingdom and Church, we shall have notwithstanding all reformation, a greater division and rent succeed than ever before.   

Reason. III.  
THis toleration will not only breed Divisions and schisms, disturbing the peace and quiet of Churches and towns, by setting them who are of different families, and in more remote relations one against another, but it will undoubtedly cause much disturbance, discontent, and divisions in the same families even between the nearest relations of husbands and wives, Fathers and children, brothers and sisters, Masters and Servants: The husband being of one Church, & the wife of another; the father of one, & the child of another; the master of the Church established by Law, the servant of the tolerated; one brother of one Church, and another brother of another; and so all economical relations and duties will be much disturbed, when as they of one house, and they in one bed shall be so divided, as that they shall not be of one Church, nor worship God together in Word, Sacraments, Prayer, but apart. O how will this overthrow all peace and quiet in families, filling husbands and wives with discontents, and setting at variance Fathers and children, each against other, weakening that fervent love in those relations! O how will this occasion disobedience, contempt, neglects of governors from the inferiors of the family, whilst the governors be looked upon by them, as not in a true Church! O how will this toleration take away (for every Saint must be free to join himself voluntarily to what congregation he please) that power, authority, which God hath given the husbands, fathers, and masters, overwives, children, servants; whilst that they shall join against their wills to such Churches, and be stolen from them against their pleasure: nei●her can the governors be able to judge of their pro●● in the Word, nor be certain they sanctify the Lord's day (according as God hath laid the charge upon them in the fourth commandment) when as the children and servants are of other Churches; so that by these and many other things which will be found in experience, this toleration will pervert, disturb, that Order of God's own appointing, namely the relations, duties, and works of families, which were there nothing else to be said against it, this were enough, God certainly appointing no such Church way●●s is cross to the good and peace of families (one orcer of God certainly not destroying another.) Now how strong this Reason is against this toleration, I submit to the Judgement of that Court, which hath the Legislative power, they knowing well that both Churches and commonwealths are made of families all issuing out from thence, they being the Seminaries and Nurseries for both, and if there be a groundwork laid for disturbances, divisions, and disorders there, what can be firm, peaceable, or sure?   

Reason. iv.  
THere will be great danger of continual Divisions, distractions, disputes amongst us, not only from the different form of government and worship in their Churches and ours; but from other Doctrines and practices held by some of them for the present (as for instance that Saints when they die, go not to heaven where Christ is, but they go to a third place; the sitting with their Hats on at the receiving of the Lord's Supper, &c.) and others that will be daily broached, and then their Churches being independent and not under the government of any out of themselves, they will go on without being hindered; and whereas we have now too many new and strange doctrines, we shall have nothing but errors and novelties broached, and so greater contentions and breaches amongst us.   

Reason. V.  
THe most eminent Ministers in this kingdom for parts, grace, and Labours, can have little assurance of the continuance of their flocks to them, if such a toleration be granted, for they will draw away their people, and admit them into their Churches, and even gather and increase their Churches out of the labours of the best Ministers, the Ministers shall do little else but spend, and be spent, for to fit men for them; when Ministers have traveled in birth of children, and should have comfort and joy in them, than they will be stolen away. This toleration upon any discontent taken or any light occasion of demanding dues, or preaching against any thing they like not, opens a wide door and will invite them to desert their Ministers; and what a sadding of the heart and discouragement in the work of the Lord, this must be to the Ministers of the kingdom, let all judge.   

Reason. VI.  
A Toleration of Churches to be erected as independent, to enjoy liberty and exemption from the established, will be undoubtedly a means and way of their infinite multiplication and increase, even to increase them 30. fold, so that if the Parliament could like to have more of the breed, and have a delight to have multitudes to be exempted from the ecclesiastical laws of the Land, (which Parliaments never did) no way like this: for we see within this nine months (though there be no toleration of their way) yet having not been looked after, how are they increased and multiplied? and that there will be a mighty increase upon a toleration (to say nothing of casting a snare upon the people, by this to make doubts, nor nothing of the wantonness and instability of many professors, nor of the activeness of many to spread these principles that their party may be considerable) this may evince it: In many, if not in most towns and Parishes it cannot be helped, but that there are and will be for many years, men of no great popular gifts for preaching, who also according to their principles, not having been brought up to it, cannot so comply with their people: now many that live in these Parishes (seeing they may keep their houses and places of abode) upon the news of a toleration, will for the benefit of more powerful, practical, and zealous Preaching, betake themselves to go to their Churches, (which liberty they cannot have in the Churches established, for the Law (it is likely) will provide for men to keep to their own Ministers, where there is sufficient preaching) and so will fall to their principles, and so we shall have upon this growd swarms of them.   

Reason. VI.  
THe Prime and fundamental principles of this independent way, upon which they erect their Church way and independency, are very prejudicial, dangerous, and unsufferable, to this kingdom, as for instances, Saints qua Saints, two or three of them or more, they only have an immediate independent power 
Manus. of a●● Treatise of the Church.  from Christ their immediate head, to gather and combined themselves into visible Churches, without expecting warrant from any governors whatsoever upon earth, as also being thus gathered and joined into a Church, to choose all officers among themselves, and to exercise all Discipline and ecclesiastical Government, even to excommunication, without and against the good will and consent of the Christian Magistrates, but the Magistrates whether Kings and Princes, or States, they have no power, but in all things of the Visible Church Christ is an Immediate governor to the Saints, having put none of his power out of his hands to any Magistrate whatsoever, but though he hath given much power to Magistrates over goods, liberties, and lives of his Saints, yet this spiritual power of gathering and making Churches, and of the power of exercising censures and Discipline so as it may not be exercised without their power and leave, he hath not given them; so that I desire them to consider and inquire whether this denying to Kings and Prince's power and authority in causes ecclesiastical in the Church, and giving all spiritual, ecclesiastical power immediately, and independently under Christ to the particular Congregations, and not to the King, be not against these laws and Statutes of the Land, made in 26. Henry the 8. cap. 1. 25. year of Henry the 8. cap. 19 and the 1. year of Elizabeth cap. 1. where it will be found that all Jurisdiction, Superiority, spiritual and ecclesiastical, as by any spiritual or ecclesiastical power or authority hath been, or may lawfully be exercised, for the visitation of the ecclesiastical state and persons, and for reformation, order and correction of the same, and of all manner of errors, Heresies, schisms, abuses, offences, &c. shall for ever by authority of this present Parliament, be united and annexed to the imperial crown of this realm. As also that no orders nor constitutions may be enacted in the Church without the King's assent, and hence the oath of supremacy was appointed by Law for every ecclesiastical person to take: hence I ask the independent men, seeing they give that immediate ecclesiastical power to their particular Churches, which the Papists do to the Pope, whether they will take the oath of supremacy, or do acknowledge in their prayers that title of the King, defender of the Faith, &c. Secondly, they hold that things lawful in themselves (as for instance, set forms of Prayer acknowledged by them to be lawful) yet being enjoined 
A liturgy imposed is Popery saith the Protestation Protested.  by Authority are now unlawful, so that though a form of Prayer be lawful, yet being imposed for order, uniformity, that altars the case (a strange paradox that things lawful in themselves tending to Order and Peace, should become unlawful when commanded.) 3 They affirm that Christian 
Manus treatise. of a Church.  Princes & Magistrates who are defenders of the Faith, have no more to do in and about the Church then Heathen Princes. Some of them deny also and question 
Robin's. Apol. c. 11.  that received axiom, that the Magistrate is custos utriusque tabulae; Saying of those Kings of Judah and Israel who meddled in the Church with reformation and establishment of Religion, that they did it not as Kings, but as types of Christ: so that I leave it to better judgement whether it be safe for a kingdom to tolerate such Churches who maintain and vent upon all occasions such kind of principles; and as the principles, so the people for a great part of them be dangerous and insufferable, heady, refractory, proud, bitter, scornful, despisers of Authority, who though but a few comparatively and the laws standing, have attempted not to suffer the public prayers to be prayed, but what with singing, what with clapping on of Hats in times of prayer, what with reviling and threatening of Ministers, have laboured to hinder their use: Now if they dare attempt such practices and things being but a few, the laws being point blank against them, and the laws establishing the other, what will they not do when they shall be multiplied and tolerated, if they come once to a great head? we may fear they will not tolerate the Churches, and Government established by Law: but what insolences and mischiefs will follow upon their toleration, not only in ecclesiastical government, but in civil, I leave such who are experienced men in matters of Government to foresee and Judge of, but hereafter too late to remedy, but I desire rather to pray against a toleration, than to Prophecy of the woeful effects of it.   

Reason. VIII.  
THese independent men where they have power (as in new England) will not give a toleration for any other ecclesiastical Government or Churches but in their own way, they would not suffer men of other opinions in doctrine and government to live within the bounds of their patent, though at the furthest bounds, but have banished them. They were sent to from England by some godly Ministers their brethren, men otherwise approved by them, as being against Ceremonies, who being in danger of leaving the Land, sent 
Vide Ans. from new England to the 32. quest. sent by some Lancashire Ministers.  to know if they might have liberty according to their Consciences to go in a Church way, something differing from theirs, and not in this independent Popular Government; to which question you may read the answer, they could not grant any other form of government but one, seeing there is but one way of Church government laid down in the Word, and that unchangeable, and therefore they cannot yield to it. So others of them will nottolerate, or admit into fellowship the godliest Christians, unless they will enter into Covenant, profess their faith, submit to their Church Orders, though they would be of their Church; so that these men who now would fain have a toleration in this great kingdom will not allow any in a remote Plantation, nor in one of their small particular Congregations, for fear of disturbing the peace of their Church, and yet would have a toleration in this kingdom, never caring to disturb the peace, and good of the three kingdoms which would be much hazarded by it, but thus partial men are (and you may observe it) 'tis ordinary for men when they are not in place nor have no power in Church or commonwealth, and hold also Doctrines and principles contrary to what is held, and established, then to plead for tolerations, when as the same parsons coming to be in place and to have power, will not tolerate others to set up any way different from theirs. And I believe those present men, who here are endeavouring a toleration for their Churches had they the power in their hands to settle a Government, we should have no Government tolerated, nor Church but the independent way, and for this see The Protestation Protested, what he thinks of our Church, and of what ever Government shall be established.   

Reason. Ix..  
AToleration may be demanded upon the same grounds for all the rigid Brownists of the Kingdom and for all the Anabaptists, Familists, and other Sectaries, who profess 'tis conscience in them, and in some respects upon better grounds it may be moved by them, as being persuaded we are no true Church, then for these Semi-Separatists; nay whether may not the Papists petition to, and hope to have a toleration of Religion, seeing it is Conscience in many of them as well as you, and if once an exemption be given from the Religion established by Law to one sort, why may not others think to have the same privilege? and therefore if ever the door of Tolerations should be but a little opened, there would be great crowding by all sorts to enter in at it.   

Reason. X.  
THe granting a Toleration of this independent way whose first & fundamental principle is, that two or three Saints, where ever or by what means soever they 
Rob. Justific. 221.  do arise, separating themselves from the world into the fellowship of the gospel, are a Church truly gathered and that they only have an immediate and independent power from Christ their immediate head to gather and combine themselves without expecting warrant from any governors whatsoever upon earth to make a Church, doth make way for any thing for Libertinism or for any 
Manus treatise. of a Church.  opinion in the world, that so all who fall into any Doctrine, or any who like not their own Ministers and Church Government, either because they restrain them from sin or keep them to God's Ordinances, they may go three or four of them, and enter into Covenant among themselves, and be a Church and live without Ministers and Sacraments along time upon pretence that they can find none fit for them yet (as these independent men do) and when they do choose, then choose such of their own opinions and ways, and so they may live together at liberty in ways pleasing themselves: neither can this help it, to say this belongs only to Saints, 'tis their Prerogative royal and not others, for all heretics, Sectaries, or Libertines will count themselves Saints as well as our independent men: they may be their own Judges, and will say that they are Saints as well as you say, for the Ministers and Magistrates of the kingdom shall not have the power to determine who be Saints and who not, so that if the State should tolerate the independency, they know not what they tolerate, but in the belly of this independency they tolerate and make way for libertinism, heresy, and what ever Satan and the corrupt hearts of men have a pleasure to broach and fall into.   

Reason. X.  
I Propound this question what these men would have in this toleration, whether the number of these independent Congregations, that they would have tolerated, should be five or six Congregations only, and no more, or shall the number be left undetermined; to be free to multiply into as many Churches as they please: if the number must be determined, this will overthrow their principles and Churches quickly, as when one Church breaks into two or three, as upon their principles it must, and oft times doth, as at Amsterdam into two, at Rotterdam also, and at London, and when one of the Tolerated Churches breaks into two or three, which shall be reckoned, that that is the Church allowed of by the State, for each part will pretend to it: but now if they say the number must be left undetermined, than we may quickly have half a dozen of their Churches in some one Parish of a City or town, nay two or three Churches in a place, sprung out of one of their own, and we may have everywhere three or four men of an opinion, differing from others to go make a different Church, and so they will increase in infinitum, and there will be no end of divisions, and subdivisions.    

But before I conclude, I will answer five or six Reasons, that be commonly alleged by them, for their Toleration in this kingdom.  

Reason. I.  
THis is no more than what is granted to the French, and Dutch, who live amongst us, and have Churches and Government of their own way, exempt from the Government established.  
Answer. The case is quite different, and that will appear by these particulars.  
First, Those French and Dutch Protestants have nothing, nor desire nothing, but that which is Originally according to the Church and people they were borne and brought up in, they enjoy nothing as Contra-distinct to the Protestants of France and Holland, but the independent men move for that which is Contra-distinct to their own Church and Nation; Yea, and to all reformed Churches.  
Secondly, This liberty was granted by our pious Princes in times of persecution to the Protestants, that so they might have here the exercise of their Religion in their own tongue, when they could not enjoy it at home, and it hath been of great use upon occasions in this way ever since, for a refuge to the persecuted Protestants, but what is your case to this? you may enjoy the Protestant Religion in this Land, and that by the Law and Authority of King and Parliament, what colour then, that you should move for an exemption of your Churches?  
Thirdly, these French and Dutch Churches will willingly be joined in Government, and in one way of Discipline with the kingdom, if there be a reformation, which you will not.  
Fourthly, These Churches are not in an independent government, neither do they hold your Principles of the Church, but be as much against them (as we) they do admit of appeals, and in all business of greater moment have Synods.  
Fifthly, They being strangers amongst us of different Nations and Tongues, not having those relations of Kindred and acquaintance with us, but keeping themselves, for the most part, among themselves, there is not that danger of drawing away the people, nor of causing schisms, as from you that are of our Nation, and tongue; neither have they, or do ever vent principles against our Church and Government, (as you do) but content themselves with their own way, they neither can, nor will admit ours to be members of their Congregations, in respect our people understand not their language, so that the people are so far from leaving our Churches, and becoming members of theirs, as that our people cannot so much as resort to their Congregations to hear them Preach, they Preaching in a language the people understand not, all which is quite contrary with you.  
Sixthly, there is a great reason and necessity of allowing them Churches and places to Preach, and be by themselves, because many of them understand not English at all, and for the benefit of strangers of their Religion who come over, who else could not enjoy the public exercise of their Religion at all, and they may well be allowed some Discipline among themselves in respect they maintain all their own poor, not charging the Parishes where they live with them: all which will not hold as a ground for Toleration of independency: Their meetings by themselves, are not upon your principles of a Church, or Church government, but because of different language, &c.   

Reason. II.  
We seek no more than what is granted us in Holland, and what we may enjoy there in a country where we be strangers.  
1. Answer. If your toleration in Holland, be a good ground for a toleration here, that we should do so because Holland doth it, than there should be a Toleration for all Religions amongst us, as Jews, Anabaptiss, &c. And if you would have it so, speak out plainly, there are some of you have whispered it, and often spoke of it in private, in the answer you give to these reasons. Speak your mind, and if you justify a Toleration of all Religions, I will discuss that question with you, and take it up against you as not fit, neither in Divinity nor policy, as both against Rules of Conscience and Policy.  
Secondly, There may be a Toleration of you in Holland, with much more safety to the government established and peace of that Church, then can be here in this kingdom, the people of that Country not understanding your language, having little or no relation to you, nor you to them, of kindred, friendship, where as it is quite otherwise here.  
Thirdly, That people of the Hollanders generally are an industrious people minding their businesses, profits, and keeping to what's established by their laws, not troubling their heads so much with other points of Religion, but here in England and especially in the City of London, and great towns, many Professors are more idle and busy bodies, tatlers also, as it is said, 1 Tim. 5. 13. ver. Very wanton also in their Wits, affecting novelties in Religion, and liking of points that are not established nor commonly held.  
Fourthly, Holland tolerates you and many others, but it is more upon grounds and necessity of worldly respects, because of that benefit of excise towards the maintenance of wars which they have from them who live amongst them, so that they are paid well for it, so that in this they measure things rather Vina Mercatoria, than by the rule of Scriptures; and were it not for that and such respects which the state of that State hath put them upon, they would never grant tolerations, but there is not the same reason here in any respect, our riches and strength standing in one way of Religion and not in tolerations.   

Reason. III.  
IF we may not have a toleration and a liberty of erecting some congregations among you, this will force us to leave the kingdom that we may have the liberty of our consciences, and if you do, what cruelty is this.  
1. Answer. There is no need of a Toleration for you, and yet no need of forcing you to leave the kingdom that you may enjoy your Consciences, and that will appear if you calmly and meekly be content to hear Reasons and Principles which you yourselves agree to, as namely, you hold that our Churches be true Churches, our Ministers true Ministers, Ordinances of word, Sacraments true, and that you can partake with us in our Congregations in all Ordinances even in coming to the Lord's supper, provided that scandalous and ignorant persons be kept back, and ceremonies removed; why then should you desire to set up other Churches, as different from ours? you can have but Word, Prayer, Sacraments, and Discipline in your own, that you may enjoy in ours, is this any good reason for you to leave the kingdom? I pray consider well, some of your Ministers at first coming over said (as I have been told from good hands) they could take the charge of parochial Churches amongst us upon the reformation hoped for, and they could yield to presbyterial government, by Classes and Synods, so not enjoined to submit to it, as Jure divino, but since they have gotten some more hopes (I know not upon what grounds) they are now very hot for a Toleration, and will not hear of growing into one body with us.  
Secondly, Seeing our Churches, Ministers, and Ordinance, be true, for you to erect new, and to withdraw from such Churches (though suppose they were in some things defective and not every way so rightly ordered as were to be desired) I know can never be answered to God, especially you having not the power and authority from God to order those Churches otherwise, and I desire you again and again to weigh whether you may not live in the Communion of such Churches, where some thing may be yet desired that is not, where it is not in your power to help, but that you are bound by the Command of God in such cases either to leave the kingdom for that liberty, or else being private men in a Land where true Churches, Ministers, and Ordinances are, to go and set up divided Churches in that Land, both against the laws of the Land, and to the scandal of all the Churches, I beseech you think upon it what is become of Fraterna toleratio, and of giving scandal, not to one Brother, but to thousands of Congregations of Christ. And whether nothing wanting in matter of Order, may be Tolerated so long as a man is not put upon the practice of that which is unlawful. As for those Brownists whose Principles and Consciences (though very erroneous) hold that we have no true Church, ministry, Ordinances, but all is Antichristian, they have a better warrant to set up new Assemblies, or to leave the kingdom to enjoy their way; but as for you to withdraw and set up separated assemblies upon no greater grounds, or causes, can never be justified, and I shall be ready upon that point to deal with any of you, and for your better satisfaction for the present, I wish the conscientious and sober Ministers to read two pages in Master Robinson's apology, Chap. 12. De Eccle. Anglic. pag. 86, 87. Wherein he grants that Churches may not be departed from for circumstantial corruptions, nor for many inconveniencies, affirming that it is neither Christian prudence nor charity to do so; he shows it is not an intolerable evil (though an evil to be lamented) for evil men to be suffered in the Church, nor that Discipline as it is called, or that ecclesiastical government instituted by Christ, is neglected, or violated, but that's it, that the plain contrary to it should be established by Law, and so he goes on: Now supposing our reformation, it will be otherwise with England then when he writ and the most that can be said (supposing your principles the Truth, (though that's denied by us) there will be but evil men suffered, and not men of the most profligate life, and Discipline instituted willbe but neglected or violated, not that which is quite contrary as established by Law, take place.  
Thirdly, You yourselves live in, and are members of such Churches, and think it unlawful to forsake them, where, for many years together you bear with defects, and want some parts of government, and Officers appointed by Christ, more material than will be in ours, upon a reformation, as namely, without Pastors, Elders, widows, many years together, without Sacraments a long time, without censures especially unless you allow people to be the instruments and exercise Excommunication without having Ordination of Officers, without prophesying also many years; Why can you not bear with some defects in our Churches, and be content to wait some years, till God either give you light to see your mistakes, or else till we have more light to perfect what is wanting? You tell us that some things may be omitted for a time, as Circumcision was in the wilderness, and that affirmatives do not bind too always, and that exercise of Discipline may be forborn for a time, when it is evident, it will not be for edification to the Church, but destruction; what shall hinder then, but that you ought to incorporate into our Assemblies, though something yet were to be desired? there is nothing contrary that will be put upon you (nor quite another thing.) 
If you may publicly protest against such as you know should not be admitted, and declare against the church's faultiness in not proceeding against them, you may communicate with them, because you have done all you can in this case.   
Fourthly, You may safely be members of our congregations in the reformation of us, and in these times, because you may without danger show your dislike and speak against scandalous persons, and against the fault of the Church, if they admit such to the Sacrament, which being done, yourselves grant you may communicate with them, so a Letter sent from Rotterdam grants. And I have heard this alleged, as the reason why you first left our Churches, but that reason now ceases, seeing either such persons will be wholly kept away, or else you may protest against them (though I must tell you, that practise you judge yourselves tied to, is founded upon a false principle) namely that the power of government is given by Christ to the body of the Congregation.  
Fifthly, There is a medium between persecution (as you term it) and a public Toleration, a middle way between not suffering men to live in the Land, and the granting them a liberty of separated Assemblies, so that there is no necessity either of leaving the Land, or of enjoying exempt Congregations (for there is a third datur tertium) as for Instance, Persons may be tolerated to inhabit in a Land, to enjoy their Lands, and liberties, and not be compelled to profess and practise things which are against their consciences; It is one thing to be forced and compelled positively to do things against conscience, and another thing, not to be suffered the public practice of some things in separated Congregations, as to illustrate it thus, suppose the Papists upon their petitions to the Parliament should have those statutes repealed, which enjoins them to come to our Churches, (which they say is against their consciences) though indeed they are bound by the command of God to come, and aught by the Magistrate to be compelled to come (as Doctor Davenant hath clearly showed) yet the granting the Papists a Toleration of the public 
Daven. determ. quest. 2 7.  exercise of their Religion, to the scandal of the Reformed Churches and dishonour of God, were quite another thing, insomuch as the Papists though they petition the first, (upon deep Protestation of living peaceably, and according to the laws of the Land) yet they move not for the last: so I judge you may live in the Land freely, and enjoy your liberties and estates, coming to our Churches, enjoying the ordinances, and are like never to be compelled to profess or practise what is against your judgements, the greatest inconvenience is but the forbearing of something you would have, which considering the questionableness of the thing, and the many other evils which would attend it, if you should enjoy it, you may in point of conscience be well satisfied without it; so that consider well, and you may find a medium between leaving the Land and enjoying a Toleration of exempt Congregations.  
Sixthly, If all these former answers satisfy you not fully, because (though these things be true) yet besides these Ordinances and Ministers, you must be in a Church way and Fellowship, as now you are, then know, according to your Principles of a visible Church, laid down by Master Robinson, and by yourselves in all your Manuscripts, you may enjoy your way in having several visible Churches, and that without that offence and scandal to Magistrates and Churches, and yet neither leave the kingdom, nor have a Toleration, and 
Reb. Catechis. Ans. to 2. quest. Reb. Justific. pag. 221.  that I will demonstrate thus; two or three Saints joining together in a Covenant make a Church, a greater number is not required, neither Officers to the essence of a Church; a greater addition of company to this two or three, though they may make for the well being and flourishing of the Church, yet they are not of the essence of the Church. Now than every one of you 
Manus. Treat. of a church. I propound these things as being according to their principles, but not as mine.  in your own Families, as the Husband, Wife, Children of age, and Servants, who are visible Saints, may be joined in covenant to walk in God's ways, and to watch over one another, so that here is a Church, and every Master in his Family may set up holy exercises, and exercise Discipline among themselves for their Families, and thus in the Church that is in their house, they may exercise what Discipline they judge is wanting in ours, so that coming to our Churches to the Word, Prayer, Sacraments, they may serve God in their own Families among themselves in a Church way, in ways of admonition, reproof, and other censures; nay every Church Family, or most of them may have Officers also amongst them, the Ministers Families may have a Pastor or Teacher, each Minister being made Pastor of his own Family, chosen also he may be by his Family, who also may Preach and instruct his Family, and exercise Discipline amongst them; great Families, as Gentlemen or Citizens may themselves be teachers of their Families, according to your Principles, or may have some in their Families fit to be chosen Elders and Teachers to them, especially such of them who keep scholars in their houses, and still chosen by the Church of this Family: But if there be some Church Families who have none fit for Officers to their Church (which can hardly be in these kinds of Churches) yet this is not of the essence of the Church. But as for single persons, as Young men and maids, who are of your judgement, if you ask what they shall do, seeing they have no Families, and cannot join two or three in a Family to make a Church. I answer, they may be Servants unto men of their own judgement, and live in the Families of their own way, and so may be in a Church: And thus you may enjoy your own way without scandal or division, the laws not forbidding or meddling what men do in this kind, as how oft men pray in their own Families, or catechise them, or whom they shut out from their Prayers and holy duties: But if it be said, how shall such (as are bred scholars, the Ministers of this way) be maintained? it is not being Ministers to their own Family will maintain them? I answer, I have taken care to show them a way for maintenance also, how they may enjoy their Country, their Consciences, and maintenance, that so they need not be forced to seek a Toleration of Churches, that they may be maintained, and that is thus; Supposing they will not take pastoral charges of Parishes, but only be Pastors of the Church in their house, yet holding it lawful (as they do) to Preach in our Congregations, they may take Lectures amongst us, and so be maintained, there will be want of many men for Lectures settled by gifts of the dead, and then no question but the government of the Church, which shall be established by Law, will be so moderate, that if men hold the main points of Doctrine with the Church, be pious in life and peaceable, so as not to Preach nor speak against what's established by Law, nor do not make schisms to go and set up separated Assemblies (which practises caused troubles in the Church) they may enjoy all liberty and (as many Scriptures show) freedom, though in point of opinion and judgement there may be some difference from things established by Law (for I suppose we shall not have subscriptions enjoined to forms of government and Discipline) but only to Doctrines, and that also in main and clear points, so that by all this you may apprehend how without a Toleration, you may in a secret and peaceable way enjoy your Church fellowship with maintenance also. What ever else you seek for by a Toleration of many Families to make a Church, is but for the more comfort & flourishing of your way, but not as that which is necessary to your way, now in a business which is but of conveniency, & not of necessity, according to your principles, (though you had a liberty & privilege to enjoy it, yet) where so muchscandal may come of your liberty, and it cannot be avoided (for though one of the more sober and conscientious Ministers and people could use it better, yet most would abuse it; as the rigid Brownists, Anabaptists, and many weak Christians) you should not use it but forbear, so the Apostle teaches us, 1 Cor. 8. v. 9 So Gal. 5. v. 13. 14. 15. Now a scandal is some word or action, giving an occasion of ruin to a weak brother, which practice of yours would certainly do; now to the avoiding the scandal of the weak, All those things are to be done or omitted, which may be done or omitted without sin, as Amesius grants, lib. 5. de Cons. cap. 11. So Gerson speaks, part 2. Reg. moral. A man is bound to desist from every act, to which be is not necessarily tied, where upon good grounds the scandal of the weak is feared. Now the setting up of separated Assemblies in this Church, may be omitted without sin, neither are ye necessarily tied to it, as will appear by this sixth Answer. Besides, considering all the former answers, wherein you see what you may enjoy in this kingdom in liberty of Ordinances and Consciences, you are not tied for some matter of convenience, which you might enjoy in another kingdom, to withdraw from this Church, and to leave your own Country, for your satisfaction in which point, I had rather Doctor Amesius should speak than I, to whom I refer you, who in his cases of Conscience about this point, saith thus. A man may keep Communion with a Church 
Ames. lib. 4. de cons. cap. 24. de 〈◊〉.  wherein wicked men are suffered, and good men depressed, and that upon several reasons, amongst others, upon this ground; Because from such a Church to a purer, there is oft times no removing without great damages and hindrance, which ought to be avoided always (as much as may be) without sin: yea such damages and losses do sometimes cause that an affirmative precept ceases to bind. A man may join himself and live in such a Church, in which many defects are necessarily to be tolerated, yea, and join to that Church, where the power of removing scandals, and casting out wicked men is taken away, if he cannot without great prejudice and hurt, go to a freer Church, and men sin not either in joining to such a Church, or continuing in it. But yet further he grants, a man may be a member of such a Church in which some things instituted by Christ are wanting; and where some things appointed by men are introduced. So that I beseech you Brethren, lay all these six answers together, and consider sadly whether God requires of you, unless you may have a Toleration, to leave the kingdom: to run many hazards and dangers for Churches after your way, when as you may enjoy so much at home without a Toleration of exempt Assemblies, as I have opened in these six answers.  
Seventhly, If notwithstanding all that is said to you you will not be satisfied, without setting up Churches against the Church, it were better for you to leave the kingdom, and to return back to your charges, and families into Holland, and others of your mind, who cannot be satisfied, to leave the Land, and to go to New England, or else where, rather than by erecting of Churches by Toleration or without it to disturb the good and peace of three kingdoms; and this will be no great harm to many of you, for you may easily return, being able to live and subsist there comfortably (as you say yourselves:) and for my own part were I of your way (so far as I know my own heart) I had rather go to the uttermost parts of the Earth, though to live in a hard and mean condition, than to disturb the peace or good of three kingdoms, as you would do by a Toleration. Look what is commonly said, praestat ut pereat unus quam unit as, It is better that one perish than unity, so I say it is far better a few Ministers and people wanted some outward accommodations of their own country than that the good of the whole should be so in danger, neither is there any cruelty or persecution in it, (as they will be apt to phrase it) for if the purity of Doctrine, holiness of life, peace of the Church cannot be preserved by such a Toleration (as I have in part showed, and can make it plain) than it ought not to be, and I will speak for myself, and in the behalf of hundreds of my Brethren, painful in the ministry, who have borne the brunt of the times, that we profess we will submit to the reformation and government established by Law, which we doubt not but will be very blessed and glorious, but however things should fall out, we would either patiently tolerate what is not in our sphere to reform, or quietly sit down in the kingdom, or else with leave betake ourselves to some other countries, being fully resolved in our Consciences, that circumstances in and about external forms of Government in matter of order can never be sufficient grounds to us, to set up Churches against a Church where true Churches are, and so to prove means of eternal divisions and heartburnings between Ministers and people.   

Reason. iv.  
Ay But if these Ministers, and some such Churches be not tolerated, they are afraid that in time they shall draw most of the good people out of the Land after them.  
First Answer. I hear one of them say so, but I suppose they rather hope then fear it, and this plainly shows they have a good conceit of themselves, and of their own way.  
Secondly, For their fear, we fear too (but not as they do) but this, that if they have a toleration, they may draw away many good people, especially if the ceremonies and the Liturgy stand in full force, and their Churches tolerated, they will make brave work in a short time (though I am confident God will preserve many judicious, advised Christians from their way notwithstanding:) but let there be no Toleration granted, and they once well shipped, and a reformation amongst us in government, and Ministers, that fear is over with me, we fear it not, that many will follow them, for when that which first bred these men, the violent pressing of ceremonies, the casting out of good Ministers, the many notorious persons suffered in the Church without all censure, shall be removed, many will not be bred, and others will be satisfied, and I doubt it not but that the godly and painful Ministers of the Church of England, may and will, both outpreach them, and outlive them, and may be compared with them for all excellencies, and abilities: for my part I shall speak as I find, I knew many of them long before they fell to this way, and know them since, and have not seen any of them better, or more profitable in life and Ministry, for their charge; only this I am sure of, for some of them, whereas whilst of the Church of England they preached often, now seldom, they go looser in their apparel and hair, they take less care for the public in things that concern the glory of God and Salvation of men's souls, their principles & spirits grow very narrow like their Churches, they grow more strange, reserved, subtle, in a word, they mind little else but the propagation of their independent way, (as The Protestation Protested witnesseth abundantly) and I shall speak my Conscience 
And what ever liturgy or Ceremonies or Discipline are left to accompany this national Church Government, 'tis indifferent with us, so as we may enjoy our Christian liberty in the true use of such Ordinances, and of such independent Government as Christ the only lawgiver of his Church, and Lord of the conscience, hath left unto us in his Word.  from the experience I have had of many of them having studied and observed them and their writings and never saw nor heard of any men who fell fully to that way, that ever had so large a spirit for good, afterwards to take that care of propagating the gospel and preaching the Word to men without; I never knew any man that ever God honoured so much, after he fell to those principles as before, though the same persons before have been active for God, doing famously and worthily, yet when they fall to this way, they either blemish themselves, or do little; and the truth is, those principles of separation be such as God did never honour much the men who held them: look what is said by them of episcopacy, that the very calling of it hath such a malignity in it, that it hurts the best men that are placed in those chairs, that I may say truly, of this way, there is a malignity cleaves to it, hurting the men that fall to it, by altering their spirits and contracting their hearts, (though many of them continue good in the main.)   

Reason. V.  
THis is no other but envy in the Ministers that makes them against a toleration, because they fear their people will desert them and come to us, being so pure in Ordinances and Churches; and thus The Protestation Protested speaks, and 'tis frequently in some of their mouths.  
Answ. 1. It is not out of envy to their ministers and Christians; for first I hold their practice sinful and unwarrantable to separate from our Churches and to erect such Congregations, and therefore I speak against it, and that by the help of God I shall make good in a following discourse.  
2. It cannot be counted envy in Ministers to be unwilling to have their flocks and persons fall from them, is it envy in a father to be unwilling to have his children stolen from him and tempted away by strangers? I ask such of you who be fathers if you would be willing to have your Children forsake you and that with renouncing the womb that bare them, & the paps that gave them suck, throwing dirt into the face of Father and Mother? Now this is the case for Ministers, to have their spiritual children whom they have begotten to God, who are their comfort and the fruit of all their Labours to fall from them and to despite them afterwards cannot be pleasing, neither ought it: look what the Jews gave out falsely concerning the natural body of Christ that his Disciples came by night and stole it away, that may be said truly of his mystical body, believers you by your tolerations would have your Disciples come by night and steal them away, and therefore we ought not to sleep, but to watch against you.  
Answ. 3. I envy you not, but pity and love you, and would not have you have such a sword as a Toleration put into your hands (though some amongst you perhaps might use it better) to hurt yourselves with, and to have such an occasion to run upon the rock of schism, and to go out of the way daily turning into errors on the right hand.  
Answ. 4. This Author would intimate and make the world believe, as if only the honest souls were with them, and would be for their way, but as for them who be against their way and toleration, they are not such honest souls: but let them know honest souls are not only with them, for in the Church of England there ever have been, and are as honest ministers and people that have rejected your way, as ever any that fell to it, nay the greatest Non-conformists and most able in that way, have writ the most against you, and laboured upon all occasions to preserve people from falling to you, as Mr Cartwright, Mr Brightman, Mr Parker, Mr Hildersham, Dr Ames, Mr Bradshaw, Mr Ball, Mr Dod, Mr Baines, with many others.   

Reason. VI.  
Ay But they be good men, and men of great gifts, and therefore they should be tolerated to have such Churches, 'tis pity they should leave the land, and we lose their prayers.  
Answ. 1. The better men they be, and the more able, the worse to set up separated Churches, for they will the more endanger the peace of the kingdom, and make the schisms greater.  
2. For their prayers we may have the benefit of them as well when they are absent as present, and some of them have said, they prayed more for England, when out of it than when in it.  
3. They left the kingdom when it was in greatest danger and in most need of help, and provided for themselves to keep in a whole skin, and without them we stood here in the gap, and prevailed with God, and rather than to buy their company at such a rate as a Toleration, it is better to want it, as I showed before, and I question not but the kingdom will do well enough though they return, and the better unless they cease sowing of their principles.  
4. For this objection of being good men, I shall answer it at large in another Tractate, wherein I shall mind men of many dangers that may arise to them from good and eminent men, and fully show what little strength there is in that Reason; clearing also many things in reference to that Objection.  
Quest. ay, but may not conscientious men who agree with us in the main in points of Doctrine and practice, be tolerated and spared in some things wherein they differ from what is commonly received?  
Answ. Yes, I do in my judgement much allow of bearing and forbearing one another in many differences of opinions and practices, so as Christians ought 
Rom. 14. 3.  not to judge nor censure one another, nor refuse communion and fellowship by not admitting men into their Churches and to the Ordinances upon such points (which is the great fault of the independent Churches, denying communion to many Saints for some differences in Judgement about Church government and Orders; which practice of theirs is express against the 15. Rom. 7.) neither to force men to change their minds and opinions by casting them violently out of the ministry and Church (which was the practice of many in these late times, and hath caused so many schisms and stirs amongst us:) I approve not such practices, but desire to be a follower and lover of all the ways of peace and Communion, with any who agree in the main, and have something of God and Christ in them: The practice of Anicetus and Polycarpus, with that of Cyprian, are infinitely pleasing to me (and I wish they were more imitated) Polycarpus and Anicetus in the difference about keeping of days, though neither of them could persuade the other to change their custom, yet they kept fast the bond of Christian fellowship; Anicetus admitting Polycarpus to the Communion of the Roman Church, and departing in peace one from the other. Cyprian (though he erred in the point of rebaptisation) yet he would not condemn them rashly who were of a contrary opinion, nor refuse Communion with them, professing that for the difference of opinions, he would not break the Lord's peace with his Colleagues, nor remove any that was of a different mind from him, from the right of Communion: So that men may be tolerated in their differences of opinions, so long as they keep Communion with a Church, and submit to the Discipline and Orders so as to be peaceable and not to speak against what's established by common consent, nor practise to the scandal and contempt of the Magistrates and Church: But if a few men, half a dozen or half a score Ministers, refuse Communion with a Church, rending from the body, by setting up of a Church against a Church, Preaching and venting their opinions everywhere, to the disturbance of a kingdom, and the drawing of Disciples after them, though they were Ministers of gold, and had the tongue of men and angels, yet they should not have a Toleration; upon which subject they may read 
a Cal. Farel. Epist. 397. Quod si pervicaciter recusare institerit, denuncient sibi non esse loco fratris, qui communem disciplinam contumacia sua perturbet: semper hoc in Ecclesia valuit, quod veteribus synodis suit decretum, ut qui subjici communis disciplinae legibus noluerit munere abdi●●●●●neque hic quaerenda est hominum authoritas, cum Spiritus Sanctus de talibus pronunciaverit, Ecclesiam non habere morem contendendi, valere ergo ipsum jubeant, qui communis societatis jura respuit.  Calvin's last Epistle to Farellus, wherein Calvin's counsel concerning Farellus Colleague is this; That if he will not be reduced to Order, the Ministers should tell him that he is not to be reckoned of as a brother, who doth disturb the common Discipline by his contumacy: This was ever a custom in the Church which was decreed in ancient Synods, that who would not subject to the laws of common Discipline should be put by his place. Neither is the authority of men here to be sought after, when as the Spirit of God pronounces of such, 1 Cor. 11. 16. That the Church hath no custom of contending. So that in all this discourse against a Toleration, I have not written out of violence of Spirit, cruelty, or ill will to the men, for I love and respect them, (though for the present in an error) but from a zeal to the Glory of God, and the good of this Church for the preservation of purity of doctrine, holiness of life and peace, (which cannot stand with a Toleration) and though I be earnest in this cause, 'tis not from sudden apprehension or passion, for I have had long thoughts of this Church way, and I do apprehend more evil in it, than men do see at first, or than the independents can see, it being their own cause, and they many ways engaged in it: O that the independent Ministers would with an impartial desire of satisfaction, consider what hath been written, and be persuaded to lay aside all thoughts of setting up separated assemblies, and come and grow into one body, joining in one way with us! For which end I will commend to them the council of 
b Fratrem vero illum qui hactenus a vobis dissensit, obsecramus in Domino ne ulterius pertinacia contendat ad repugnandum. Meminerit inter alia, quae Paulus in Pastore requirit, hoc esse non postrens {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, nesit {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, hoc est proprio judicio addictus. Et cene haec una est ex praecipuis virtutibus boni pastoris, sic exhorrere toto pectore contentiones ut nunquam a fratribus nisi ob causas maxime necessarias, dissideat, Cal. Epi. 55.  Calvin, given in a like case concerning a Minister, who dissented from the the rest of his fellows. Let him remember amongst other things what Paul requires in a Pastor, this is not the last, that he ought not to be self willed, that is, addicted to his own proper judgement; and certainly this is one of the chief virtues of a good Pastor, so from the whole heart to fear contentions, that he may never dissent from his brethren, unless it be for causes greatly necessary. Now considering what they may enjoy in this Church (as I have before showed at large in the Answers to the three Reasons) some circumstances about the manner and form of Discipline (as the exercising of it independently) cannot be a cause greatly necessary, especially if we will believe Calvin 
c Substantiam Ecclesiasticae disciplinae exprimit di sertis verbis Scriptura: forma autem ejus exercendae, quoniam a Domino prescript non est, a ministris constitui debet pro aedificatione, Cal. Epist. 55.  who affirms that the Scriptures express the substance of ecclesiastical Discipline, but the form of exercising it, because 'tis not prescribed by the Lord, it ought to be ordered and appointed by the Ministers for edification. Please not yourselves in your opinions, be not so addicted to your own judgement (for 'tis certain saith Calvin 
d Et certe omni, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, simulac se occasio dederit, itarim ●et Schismaticus. Cai in Tit. 1. v. 7.  that every mar who is addicted and wedded to his own judgement, so soon as ever an occasion offers itself, will be a schismatic: of which read more in that place.  
And thus I have delivered my own soul, hoping that either our brethren will withdraw their Petitions so as they shall never be read in the Honourable House of Commons, or if they should, I hope the House will cast them out, for I am persuaded it shall never be said of this Parliament in the ages to come, that they were the first that opened a door for Tolerations, and for setting up of Churches against the Church; which if ever that door should be opened (which God of his mercy keep shut) I leave it to their great wisdoms to foresee what infinite evils would in process of time come upon this kingdom, and whether the succeeding generations would not write in their Chronicles and Histories (as is written of Naaman, 2 King. 5. 1. Now Naaman was a great man with his Master, and honourable, because by him the Lord had given deliverance unto Syria: He was also a mighty man in valour, but he was a Leper) Such a Parliament was great and Honourable because by them the Lord gave deliverance unto England, it was also a mighty Parliament for executing justice, and for making such and such excellent laws, but it granted a Toleration; whether this would not cast a dark shadow upon their glorious light, and be as a dead fly in the ointment of the Apothecary; I humbly submit to their judgement. But to conclude this discourse both against independency, and against Tolerations, the day is shortly coming will try all, and I rejoice in the thoughts of it, in regard of the accounts I shall give about this controversy of Separation, nothing doubting but in that great day (Christ of his rich grace pardoning the weaknesses that have, may, and do cleave to me in the manner of managing it) will own my whole work, and endeavours against that way of Separation, as stirred up by his own Spirit, and followed all along by his Spirit, enabling me in it and to it above my own strength; and though I expect many censures and reproaches from that sort of men yet then I shall have praise with God, and the reward of all my labour, for truth, love, peace, and holiness, which I aim at in this and all other Discourses about this controversy.   
FINIS.