ΘΕΟΜΑΧΙΑ; OR THE GRAND IMPRUDENCE of men running the hazard of FIGHTING AGAINST GOD, In suppressing any Way, Doctrine, or Practice, concerning which they know not certainly whether it be from God or no.  
Being the substance of two Sermons, Preached in Colemanstreet, upon occasion of the late disaster sustained in the West.  
With some necessary Enlargements thereunto.  
By JOHN Goodwin, Pastor of the Church of God there.  HEB. 10. 31. It is a fearful thing to fall into the hands of the living God. MAT. 21. 44. Whosoever shall fall on (or, stumble at) this stone, shall be broken in pieces. 
Imprimatur. John Bachiler.  
LONDON; Printed for Henry Overton, and are to be sold at his Shop entering into Popes-head Alley out of Lombard-street.  
1644.   

READER;  
WE have an English saying, that the burnt child dreads the fire. I have oft been cast into the fire of men's zealous indignations, by an unclean spirit of calumny and slander; Some have reported, that I deny justification by Christ, i. that the Sun is up at noon day; Others, that I deny the immortality of the soul, i. that I murdered my father and my mother; Others, that I have preached against the Parliament and Assembly, i. that I am out of my wits, and weary of my present life, and careless of that which is to come. I perceive there are more Sons of Belial, than those that witnessed against Naboth, that he blasphemed God and the King. 
1 King. 21. 10.  But having no vineyard to accommodate any man, I cannot easily conceive, what men and their tongues mean to be still up in such unchristian contestations with me; except this be it; Because I speak the truth, and men are not able to bear it; therefore they resolve (it seems) to make me speak such untruths, that I myself shall not be able to bear. I confess, I do not much dread this fire, made of the tongues of asps and vipers, not because I have not been sufficiently burnt by it, but partly because I have been a long time accustomed to such burnings, and have found them rather purifying, then consuming: partly, because the great Apostle informs me, that the way by which he passed into his glory, was through honour, and dishonour, through good 
2 Cor. ●. 8.  report, and evil report. Yet nevertheless, I had rather give an account of mine own words, than of other men's pretending to be mine; and so to keep out of the fire, as far as the peace and safety of my own soul and other men's, will suffer me. And this is the true account (Reader) of the publishing of these Sermons, which (haply) had not been an action so necessary otherwise. Understanding that the soul spirit, which hath for several years haunted my ministry, was beginning to practise upon 〈…〉 ●ermons also, I thought it the safer course of the two, to put myself into the hands of the Truth (which yet perhaps will not much befirend me neither, in the thoughts and hearts of men, though with God, I am certain, it will) then to expose both it and myself to be rent and torn by him. What good, or hurt, they will or are like to do, now they are gotten abroad, is not easy, either for thee, or me, so much as to conjecture. Be it in this, as God and men shall agree. When the danger of the disease runs high, there is little hope but only in that physic, whereof there is some fear. We are under a bondage of much misery, and it is only the Truth (as our Saviour saith) that can make us free: and yet 
Joh. 8. 32.  such is our condition and misery, that there is cause to fear, lest the Truth, which only is able to make us free, should increase our bondage and misery, by being rejected and opposed by us, when it comes in love and mercy to visit us, and to bless us out of our misery. For this end I was borne (as our Saviour saith of himself, Joh. 18. 37.) that I should bear witness to the truth, not to the opinions or apprehensions of men. In which respect I know I am like to have the harder quarter and service in the world; but God hath made me a lover of men in such a degree, that I can willingly consecrate myself unto their service, through any sufferings from them. If this world fail me, I know God hath prepared another for a reserve, which will stand by me, and will not fail. Reader, take my prayers along with thee, and an honest heart of thine own; and so pass on to the Sermons before thee; doubtless they will either strengthen thy hand in the way thou art in, or guide thy feet into a way thou art not in, or at least qualify thy spirit with christian patience and respects towards such a way.  
From my study in Colemanstreet, Octob. 2. 1644. Thine with an upright and single heart in Christ Jesus, JOHN Goodwin.   

θεομαχια OR The Grand Imprudence of men, running the hazard of Fighting against God, in suppressing any Way, Doctrine, or Practice, concerning which they know not certainly whether it be from God, or no.  ACTS 5. 38. And now I say unto you, refrain yourselves from these men, and let them alone: for if this counsel or work be of men, it will come to nought; but if it be of God, ye cannot destroy it, lest ye be found even fighters against God. 
WHen the Children of Israel, in the progress of their wars upon the Canaanites▪ wherein God had promised to be with them, and to give them success, and that a man of their enemies should not be able to stand against them: notwithstanding they fought under the protection of many such promises as these, yet met with a disaster and loss, thirty six of them being slain by the men of Ai, and the rest of the party engaged in that service put to rout, and chased by their enemies: God himself upon the great dejection and solemn humiliation of the Elders of Israel, and Joshua their general, was pleased to make known unto him by special revelation, what root of bitterness it was that brought forth this fruit of death, what sin by name it was amongst them, that had separated between him and them in their late sad miscarriage, yea, and would separate still, to their further and greater misery, except they took a course to make an atonement for themselves, by purging and cleansing themselves from it. Only the discovery or finding out of the person that had committed the sin, was put upon Joshua and the people; wherein yet again they were directed by God to such a method or means for this discovery, that God himself may be said too to have discovered even the sinner also. For he it was, that by a special directing hand of his providence, caused the lot to fall upon Achan, who was the man that in taking the excommunicate thing, had fined that great and special provocation, which was fallen in this gust of wrath from Heaven upon the people. These things you shall find related more at large Josh. 7. From which passages by the way (amongst many other very observable) you may take knowledge of these three things.  
First, That when God is at any time engaged, and his hand in (as we use to say) showing mercy and doing good to his people, he is seldom or never wont to change or alter the tenor of his present dispensations, to break off the course of his grace by suffering evil to come upon them, but upon some special discontent taken, from some special sin or other, one or more, committed by them.  
Secondly, That sometimes the sin of one or of some few, in a great society or body of people, in the provocation or guilt of it, redounds and runs over to the involving and defiling of the whole society, and rendering all the members thereof obnoxious to the displeasure of God.  
Thirdly, That the best, if not the only way for the people of God, being under the disfavour of God, and stroke of his displeasure, to make atonement for themselves, and to recover his favour, is to make diligent search and strict inquiry, what that sin by name should be, which hath turned away the heart of their God from them, and accordingly to remove it.  
My Brethren, the case of the Children of Israel upon their loss near unto the city of Ai, is our condition and case at this day; save only that the hand of God hath been laid heavier upon us, than it was upon them, in that breach. God had begun to do great and gracious things for us, yea he had gone on for a good space together, treading and trampling down the strength of our Enemies under us apace; insomuch, that we began to take our Harps down from the willow trees, on which we had hung them, to prepare ourselves to sing the song of Moses, the man of God: but lo on the sudden we are smitten back again into the places of Dragons, and the God of our lives hath covered us with the shadow of Death. That vision of peace and good things which was let down from heaven unto us, and was come so near us, that we began to arise, thinking none other but to fall to and eat presently; is now again taken up from us into the heavens, and we have lost the sight of it. The best art and wisdom we can use to open the heavens over us, and cause them to deliver down that treasure again to us, to heal our present wound, if it be not deadly, is to make as narrow a search, as strict an inquiry, as we can, what that particular and special sin or provocation amongst us is, the chastisement whereof is now upon us, and which hath brought the rod of this indignation upon our backs. If God himself would please by special revelation to make known what this sin is, as he did unto Joshua and the people of Israel, satisfaction in this point were at hand, nor should we need to abide the various and conjectural discourses of men, Ministers or others, about the matter: But having perfected that standing Revelation of himself, the Scriptures, he refrains revelations extraordinary, and leaves his people to consult with these Oracles of his for resolution, in all such cases of Question and difficulty as this; only promising the gracious assistance and guidance of his Spirit unto those that shall ask it of him, and not lay stumbling blocks in their way otherwise, to direct them in such dark and dubious inquiries as these. And one special end (I conceive) ay●ed at by that Authority, which hath set apart this day for a solemn humiliation of ourselves before God, was, that Ministers and people should join together in fervent prayer▪ and supplication unto God, that the one may be directed to make a true and unpartial discovery of this ●inne, and the other judge of the discovery being made accordingly: that so the troubler of Israel being found out, execution may be done, and God pacified. In consideration whereof it is, that I made choice of the Scripture read unto you, upon the present occasion; Conceiving that very sin to be there described, yea, and expressed by name, (though somewhat more general) which hath occasioned the sad interruption of late made in our hopeful proceedings, yea, and which in all likelihood wrought against us formerly, both in that blow which was reached us from heaven, in that as strange, as sorrowful a defeat at Newark, and otherwise; but was not then known or considered of. The Lord grant that yet at last it may enter into all our hearts to conceive aright, and to consider of it, lest it brings forth yet again like bitter fruits, yea, and magnifies itself at last in our utter ruin and destruction.  
But let us address unto the words; and in them consider, first, their relation and coherence in the Context, and then their sense and meaning. For the former; the words are part of a speech made by one Gamaliel (as he is called ver. 34.) a Pharisee, and Doctor of the Law, in an Assembly or council at Jerusalem. The council (as appears ver. 21. &c.) was called, about the Apostles, their Doctrine and proceedings; the chief design and intendment of it, was to consider and resolve what course to take with them, how to suppress both them and their Doctrine, being both looked upon as prejudicial to their personal and private interests, both of honour and profit, in that State and Nation; and as likely to carry away the hearts and affections of much people from them. When they had sent for Peter and the other Apostles by a Captain with his Officers, to appear before the council, the Prolocutor or chief Priest, charged them after this manner: ver. 28. Did not we straightly command you, that you should not teach in this Name? and ye have filled Jerusalem with your Doctrine, &c. When Peter and the other Apostles, standing stiff to their tackling, had made their answer, fully justifying what they had done, and given a brief account of that Doctrine about which they were questioned, and of their calling to preach and bear witness of the same unto the world; it is said (ver. 33.) that the council, seeing them upon those terms, hearing them speak at such a rate, burst in sunder for anger (as the former translation) or (as the latter hath it) were cut at the heart, and took counsel how to slay them. What? would they not submit to the Authority and advice of such a Reverend, learned, and pious Assembly as that? Did they think themselves wiser than they? would they preach a Doctrine that should asperse them, and bring them out of credit and request with the people? Such men as they were not meet to be tolerated in the State, nor yet to live; and therefore they would fall upon some course, how to free themselves, the State and Nation of them, and that must be in no lighter way, with no lower hand, than death itself, they must die for it. This (it seems) was the sense and resolution of the generality of the Assembly, until one of them, (that Gamaliel we speak of) a man of a better temper and deeper reach than his fellows, excited to speak, and assisted in special manner by God in speaking, by a grave Speech tending to moderation, qualified their spirits in part, and brought them to accept of somewhat a lighter atonement from the Apostles, for their supposed sin, than their lives would have amounted unto. For their spirits were so full of bitterness and indignation against them, that notwithstanding all that Gamaliel could say, they were resolved to have their pennyworths of them, (as we use to say) to ease themselves on them so far, as to cause them to be beaten, and withal, severely to charge them the second time, to give over preaching their erroneous and dangerous Doctrine, to speak no more in the name of Jesus, ver. 40. What the tenor of Gamaliel's Speech was, from the beginning to the end of it, you may read, beginning at ver. 35. until the end of 39 Men of Israel, take heed to yourselves, what ye do to these men; as if he should have said, ye will but run a needless hazard of bringing evil, or ruin upon yourselves by attempting any thing for the present, in a way of violence against these men; implying, that men had need take heed how they engage themselves to suppress, molest, or destroy any generation or sort of men whatsoever, until they have a clear and express warrant from heaven for the execution. To persuade them not to be too precipitate or forward in any course of violence against the Apostles, he declares to them by a double instance (well known unto themselves) that if they be seducers and evil men, and so worthy to be destroyed, God himself would in a short time, reveal his wrath from heaven against them, and bring them and their work to ruin. For thus he had done both formerly by one T●e●d●●, and more lately by Judas of Galilee; who projecting great matters for themselves without any warrant or authority from God, though they went on, and seemed for a while to prosper in their way, drawing great numbers of people after them, were yet, both they and all their complices and followers, by a special hand of God scattered and brought to nought. Upon the mention of these two memorable examples of Divine justice against Seducers and Deceivers, he infers as followeth in the words read unto you.  
And now I say unto you, refrain from these men, and let them alone, &c.  
This for the coherence.  
For the sense of the words (briefly) Refrain from, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, that is, stand, or keep off from them, depart from them, go ye your way, and let them go their way; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, let them alone, or suffer them, that is, (as some understand it) do not only forbear persecuting of them yourselves by your authority, but be no occasion that the Roman power any ways interposeth to molest them: do not betray them into the hand of violence otherwise; or else the doubling of the caution, may import the weightiness of the matter in his apprehension that speaketh. However, by this double Caution or Item he gives unto them, not to have any thing to do (for the present) with the Apostles, in any way of molestation, he discovers an utter averseness in him to such proceedings. Wherefore he gives this reason further.  
For if this counsel or work be of men, it will come to nought] i. If the design which these men drive, with the method, course and means whereby they carry it on, hath no better foundation to bear it up, but either their own wisdoms, interest, and authority, or some other men's, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, it will be dissolved, or come to nought, it will soon discover its original by its end, if it were taken out of the dust, to dust it will return; and they that are engaged in it, will fall and sink with it. But if it be from God] i. If it be countenanced or authorized by God, if he be the Founder of it; ye cannot destroy or dissolve it, lest, &c. i. you must not, or you ought not, to attempt any thing against it to destroy or dissolve it, because by such an attempt as this, you will do no better then fight against God. Ye cannot] viz. lawfully, or wisely, or upon any good ground. There is a double impotency, or impossibility often mentioned in Scripture; the one we may call natural, or physical, the other moral. With the first kind of impossibility, things are said to be unpossible, when there wants a natural or executive principle of strength or power in any kind to do them: with the latter, that is said to be unpossible for a man to do, for the doing whereof he hath no ground or warrant either in the Word of God, or in reason or equity, though he hath never so much natural strength or power to do it. Of this latter kind, the Apostle Paul speaketh, 2 Cor. 13. 8. where he saith, that he could do nothing against the truth, but for the truth; meaning, that he had no ground or warrant, either from God, or otherwise, to do any such thing. So again, 1 Cor. 10. 21. Ye cannot drink the cup of the Lord, and the cup of the devil; i. ye cannot do it lawfully; or with any congruity either to the principles of Christianity, or of sound reason. Of this kind of impotency or impossibility, that common saying in the civil Law speaketh, Id tantum possumus, quod jure possumus. Of the other kind, we have many instances also; I spoke to thy Disciples to cast him out, but they could not (Mar. 9 18.) i. they wanted an executive principle or power, whereby to do it: otherwise it was lawful enough for them to have done it. So again, Mar. 6. 19 and Mar. 2. 4. besides many other.  
Destroy or dissolve it] i. do or attempt any thing to destroy it. Not only the endeavours and attempts, but even the purposes and intents of doing things, are often in Scripture expressed by words, which properly signify the doing or effecting the things themselves. Many good works (saith our Saviour, Joh. 10. 32) have I showed you from my Father: for which of these works do you stone me? i. do you intend, or go about to stone me? for they had not yet actually stoned him. Thus Heb. 11. 17. Abraham is twice said to have offered up his son Isaac, because he was fully intended, and had attempted to offer him. Besides many the like: So here, you cannot destroy it, i. you ought not, you cannot with reason go about or attempt the destroying of it.— Lest you be found even fighters against God; meaning, that in case the Doctrine and way of those men, against whom they were incensed, should be from God, and they nevertheless seek to destroy them, they would by such a course dash themselves against such a stone as would break them to pieces; they would be found even to fight against God. That causal particle, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, lest, doth not always note a hazard, or uncertainty of an effect or consequent; but many times signifies as much as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, ut non, and is used as well to signify the dependence as well of a certain and necessary, as of a contingent effect, upon its cause: ● So 
● See M●●. ●. 6 a●● 〈◊〉 1●. ●●  here, you cannot destroy it, lest you be found, &c. i. if you attempt to destroy it, you will be found, &c.  
Be found● The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to be found, in such a construction as this, oft notes the unexpectedness of somewhat befalling a person, whether in respect of his own, or other men's expectations. Thus it is said of the Virgin Mary, that before Joseph and she came together, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, she was found with child, meaning, beyond, or contrary to expectation. So Luk. 9 36. whereas Moses and Elias were immediately before the voice from heaven, taken notice of by the Apostles to have been present with Christ upon the mount, as soon as ever the voice was past, it is said of him, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, he was found alone, to imply that Moses and Elias were withdrawn before the Apostles were aware, or thought of it. To pass by other instances for this importance of the word; it is said of Babylon the Great▪ (Rev. 18. 24.) that in her was found ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) the blood of the Prophets, and of the Saints, and of all that were slain upon the earth; meaning, that whereas this City had till now thought herself the most religious City under heaven, the Mother and Patroness of Prophets and Saints, an enemy only unto heretics and persons hateful unto God; now when God came to call her to an account, and to enter into judgement with her, contrary to her expectation and opinion of herself, she was discovered and evicted to have been the most cruel and bloody enemy that ever Prophets or Saints had, yea, and further, a principal Actress in the slaughter of many millions otherwise. So Gamaliel, expressing himself thus to the council, lest you be found even fighters against God; gives them to understand, that how holy, wise, or just soever they might seem in their own eyes, yea, and might think themselves the furthest of any men under heaven from practising or fighting against God, yet if they went on with their present intentions and resolutions against the men they had now before them, they might fall into this heavy guilt and condemnation, when they thought least of it. The heaviness of which guilt is further employed, in that emphatical particle {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, even▪ even fighters against God; which particle of speech in such constructions as this, is intensive in an high degree, and still imports somewhat very remarkable in what is joined with it. In such an importance as this, you shall find it used, Matth. 12. 8. for the son of man is Lord {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, even of the Sabbath; meaning, that this was a very transcendent Lordship indeed, and such as was incompatible unto any, but unto him who need count it no robbery to be equal with God. So Mar. 13. 22. and elsewhere. Thus Gamaliel admonishing his Colleagues, to consider well what they did, lest they should be found EVEN fighters against God, plainly intimates unto you, that this is one of the worst stones in the world to stumble at, and that no improvidence or inconsiderateness whatsoever besides, is like to make any such breach upon the comfort and peace of the creature, as for men to engage themselves in any such action or course, wherein they shall be found fighters against God.  
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Fighters against God]. Every act of sin, especially with knowledge and consent of will, is (in a sense) a fighting against God: but that sin which Gamaliel here intends in his expression of fighting against God, is a sin of an higher nature than ordinary, as appears by the particle {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, even, joined with it, and formerly opened. Therefore by fighting against God (in this place) must needs be meant some high and peremptory action or engagement of the creature, wherein it opposeth God in some special or remarkable design, which he seeketh either to set on foot, or else to carry on in the world, whether the opposer knows it to be a design of God's or no. And thus the propagating of that Doctrine, which the Apostles preached, being a design of God, the opposition of the council against it, especially with so high an hand as the crushing, or slaying of the Apostles, who were appointed by God to publish it, would have been, was, and would have been very properly, a fighting against God.  
The words explained, are matter ready prepared for Doctrine and observation. Only one word (by the way) for Answer to that Question; What authority, weight, or credit, is to be given to that which Gamaliel delivers in this speech of his to the council? Whether may we build upon every thing, or any thing, spoken by him, as authorized by God?  
I answer;  

1. That there is little question to be made, but that the Spirit of the man, was in special manner touched and stirred up by the Spirit of God, to interpose in the behalf of the Apostles, as he did; as the spirit of Nicodemus (another branch of the same root) formerly had been, to stand up and speak in the behalf of Christ, Joh. 7. 51.  
2. The principal end and scope of what he spoke, being the rescuing of the Apostles from the bloody counsels of those who had concluded their death, and were consulting about the execution; plainly showeth, that there was more of God then ordinary in the thing, especially if we consider further, that he who thus inexpectedly appeared with shield and buckler for the Apostles defence, was of that sect or generation of men, who generally hated and opposed the Doctrine of Christ with more inveterate and viperous malignity of spirit, than any other.  
3. Evident it is, 1. that the intent, end, and scope of Gamaliel in this speech to the council, being the bringing of the Apostles from the bloody rage and violence of men, was good, and agreeable to the will and word of God. And 2. as evident likewise it is, that the speech itself, in the whole carriage, and in all the passages of it, is duly, and with all exactness of wisdom and prudence, proportioned to the end, and tends in a direct and regular way to effect it. Now whatsoever directly and regularly tends to the effecting of that which is good, must needs be good, and consequently from God. That which is good may occasionally and by some collateral influence of Providence, be brought to pass, by means that are evil; but in a regular and direct way, it can only be produced by that which is good. There is no more friendship or fellowship naturally, between good ends and ill means, than is between light and darkness, Christ and Belial. But  
4. (and lastly) There being nothing in all this speech (excepting only the historical instances, the truth of which, it seems, 
Interim or aculi instar nobis esse debet, quòd Dei consilia nullis ●omm● viribus imped reposse, humana verò suá sp●nte collabi discimus. Gual. Homil. 37. an Act.  was generally known among the Jews, and is attested by Josephus their great Historian) but what is fully consonant with the word of God, (unquestionably so acknowledged) elsewhere, the credit and authority of it, for matter of truth, is one and the same with those other Scriptures corresponding with it. What we here learn (saith Gualther upon the place) should be unto us as an Oracle, viz. that the counsels of God are not to be defeated or hindered by any strength of man; but for the counsels of men, they fall, and sink, and come to nothing of themselves.   
In the words, there be these six ensuing Points of Doctrine, fair and large, besides many others of a more collateral and illative observation.  
First, From those words, ver. 38. And now I say unto you, refrain from these men, and let them alone: for, &c. Observe, that it is a point of much wisdom to forbear the oppression, or suppression of such persons, Doctrines, and ways, which men have any reasonable cause at all to judge or think, that they are, or may be, from God.  
Secondly, From those doubtful expressions of so great a Doctor of the Law, and one that knew how to measure and estimate the authority and weight of a council-determination, and besides can no ways be suspected of any disaffection or prejudicateness against such authority, from those doubtful expressions (I say) of this man, If this counsel or work be of men, &c. And again, If it be of God, &c. Observe, That the determination of a council, or of the major part of a council against a way, Doctrine, or practice, is no demonstrative or sufficient proof for any wise man to rest or build upon, that such a way, Doctrine, or practice, are not from God. The whole council, as you heard, this one man excepted, had peremptorily concluded the Doctrine and practice of the Apostles, to be, not from God, but from men, and thereupon were in high consultation to suppress them, and that by death; yet all this did not satisfy Gamaliel in point of judgement or conscience, he was still but where he was, doubtful and in suspense with himself about the business.  
Thirdly, From that clause, If this counsel or work be from men, it will come to nought] Observe, that every invention, contrivance, way, or device of man, especially in things either appertaining or pretending to appertain unto God, in matters of Religion, will in time wear out into nothing and be dissolved.  
Fourthly, From the Connexion or dependence between the former and latter parts of ver. 39 But if it be from God, ye cannot destroy it, lest, &c. Observe, That for any man, or men, to attempt the suppression of any Doctrine, way, or practise that is from God, is to fight against God himself.  
Fiftly, From that significant phrase or expression, of being found fighters against God, ver. 39 Observe, that many, who possibly for the present may conceive and think, and that with much confidence, that they fight for God, when the truth comes to an unpartial and perfect scanning, will be found to have fought against him.  
Sixtly, (and lastly) From the importance and weight of that emphatical particle, even, in the last clause, Lest ye be found EVEN fighters against God; Observe, that fighting against God, is a most dangerous posture or engagement, for a creature to be taken or found in by God at any time. The dread and terror of such a misprision as this, is the base and groundwork upon which Gamaliel builds the fabric of that important counsel and advice, which he gives unto his fellows, throughout his discourse or speech made unto them.  
We shall for the present (passing by all the rest) pitch upon that Doctrine mentioned in the fourth place, the tenor and effect whereof was this; That for any man to endeavour or attempt the suppression of any Doctrine, practice, or way, which is from God, is to fight against God himself.  
For the sense and true import of the Doctrine, I shall need to add little beyond what was said, in explication of the words; here we briefly showed what was meant by fighting against God. I now only add this, (which is somewhat more particular) that it is not every degree or kind of opposing a way, Doctrine, or design of God, which either the text, or the Doctrine calleth a fighting against God; but only such an opposing which is peremptory, and carried on with an high hand, so that those Agents or Instruments of God, which he hath anointed to hold forth that way, Doctrine, or design of his in the world, are not suffered to execute their Commission, but are countermanded either by the authority or over-bearing strength and power of men. It is one thing to oppose, or contend against a Doctrine or way of God, per modum Doctoris, as when a Minister through a mistake or weakness of judgement, pleads for Baal against God, preacheth error up, and truth down, which may befall the best and faithfullest of men: another, to do it per modum Judicis, as when men will assume an Authoritative power, whether ecclesiastic or civil, to suppress or silence the publishing, practising, arguing, or debating of such ways or Doctrines, with the judgements and consciences of men. It is true, even this kind of opposing them, is sometimes incident to men otherwise upright in the main before God: but the children of this contention and contestation against their Maker, must expect to be taught r●ore wisdom and reverence towards him, with briars and thorns. If men fight against God after any such manner as this, upon such terms as if they were God's too, this will engage him to take up arms also in his own defence, and provoke him to fight against those, who fight against him. This for opening the Doctrine.  
For the confirmation of the truth of it, we shall not need to cause many Scriptures to labour: the word will be sufficiently established in the mouth of two or three of these Witnesses. Why do 
Psal. 2. 1, 2▪ 3.  the Heathen rage, (saith David) and the people imagine a vain thing? The Kings of the Earth set themselves, and the Rulers take counsel together against the Lord and against his Anointed, saying, Let us break their bands asunder, and cast away their cords from us, &c. Those expressions, of raging, setting themselves, taking counsel together against the Lord and his Anointed, amount every whit as much as to a fighting against the Lord. And what was it, that the Heathen, people, Kings, and Rulers of the Earth, did, or attempted to do against the Lord and against his Anointed; (meaning Christ) Was it any thing else but to quench that fire, which Christ (as himself saith) came to kindle, to suppress the Gospel, to cut off those ways of righteousness and holiness from the knowledge and practice of men, which are therein recommended and held forth unto the world? These are the bands, which they set themselves thus to cut asunder, and the cords, which, if it had been possible, they would have cast from them. Saul, Saul, (saith the Lord Christ from Heaven unto him, as he was travailing towards Damascus) Why persecutest thou me? And he said, Who art thou Lord? And the Lord said, I am Jesus, whom thou persecutest, &c. Act. 9 4, 5. To persecute Christ (and consequenly, God himself, who is in Christ, 2 Cor. 5.) imports every whit as much, as to fight against Christ, and somewhat more. But why is Saul here charged with persecuting Christ? What course of hostility did he run or practice against him? It is said (ver. 2.) that he desired Letters of the high Priest to Damascus to the Synagogues, that if he found any of this WAY, whether they were men, or women, he might bring them bound to Jerusalem. Whereby it appears, that the precise opposition against Christ, upon which Saul was arrested from Heaven (as we heard) under the terms of persecuting him, was his attempting with so high and bloody an hand, to destroy out of the world that WAY of worshipping & serving God, which Christ in his Gospel recommends unto, and chargeth upon the world. Men and women were not the precise and formal object of his hatred and persecution, but that way of Christ in the Gospel, which they maintained, practised, and taught, who were persecuted by him. If he could have told how otherwise to have gotten this WAY out of their hearts, tongues, and lives, and consequently out of the world, then by molesting, vexing, and persecuting them, it is not like that he would have proceeded against them, with so rough and cruel an hand. It is said (Revel. 12. 7.) That there was war in Heaven; Michael and his Angels fought against the Dragon; and the Dragon fought, and his Angels. Whether Michael in this Scripture be Christ himself, (as ancient Interpreters generally carried it) or some prime Angel appointed by Christ, to be as a general or Head to his Saints and servants, in those wars and fiery conflicts, wherein they were for a long time engaged against Satan, and his bloody Agents in the Roman Empire, (as some later Expositors conceive) is not much material. But it is here expressly said, that the Dragon and his Angels, that is, the devil and his Instruments, ignorant and bloud-thirsty-men, fought, viz. against Michael and his Angels, i. against Christ himself in those appointed by him to hold forth the way and Gospel of his kingdom unto the world. But why, or how are they said to have fought against Christ? What was their engagement or attempt against him? Questionless nothing else but the extirpation and ejection of the Doctrine and Way of his Gospel out of the world, by the torments, slaughter and ruin of those who professed them, and by this profession, gave them a special subsistence and being in the world. For that rule, Doctrine, or way, which is not practised or professed in the world, languisheth, and is little better than dead. I add but one Scripture more, and then I have done with the proof of the Point, in this kind. Then cometh the end (saith the Apostle, 1 Cor. 15. 24.) when he (i. Christ) shall have delivered up the kingdom to God even the Father, when he shall have put down all rule, and all authority and power. Why the end should not be, until Christ hath put down all rule, and all authority and power, i. all kinds of rule, authority and power; this reason is rendered, ver. 25. For he must reign, till he hath put all enemies under his feet. I demand, why should all rule, all authority and power, as well ecclesiastical as civil, be looked upon, as enemies unto Christ? What is the enmity or hostility they exercise against him? Doubtless no lawful rule, authority, or power, are enemies to Christ, either in their nature or institution, but are confederate with him. It is their degeneration in their exercise and actings, that renders them of an hostile interpretation to him. There is none of them all but is apt ever and anon to be fighting against him, and that by some peremptory and stiff opposing and suppressing some way, Doctrine, or practise of his, where they have to do. And this is the quarrel which the Lord Christ hath to the whole fraternity or association of them; for this he counts them his enemies.  
The reasons of the point, which we shall briefly touch, are three:  
First, He that attempts or seeks by an high hand to suppress any 
Reason 1.  Doctrine, Way or Practice which is from God, may well be conceived and said to fight against God, because he opposeth, and that with vehemence and might, the will of God, and that in a very considerable act, motion, or desire of it. There is no Way, Doctrine, or Practice, which is from God, but his will stands strongly bent for the propagation and spreading of it in the world. I am 
Luk. 1●. 49.  come (saith Christ) to send (or, cast) fire on the earth: and what WILL I, (or, what is my desire, as the former translation had it) if it be already kindled? meaning, that his desire to see the Gospel on foot, to see it well taken, and sufficiently rooted in the world, was so great, that when he once saw it, he cared not how soon he left the world. So Luke 22. 15. And he said unto them, With desire have I desired to eat this Passover with you, before I suffer: meaning that he even longed to erect and found that great Ordinance of the Supper, for the use and benefit of the world in after times, before he left the world. Many other Scriptures there are that speak this over and over, viz. that the heart and soul of God are firmly and deeply set within him, to have such ways, Doctrines and Ordinances as come from him, published, maintained, preached, and held forth unto the world. Therefore they who engage themselves with all their strength, and all their might, to resist this will of his in the accomplishment of it, what do they else but fight against him?  
Secondly, he that magnifies himself to suppress, quash, or 
Reason 2.  keep down any way, Practice or counsel which is from God, proportionably opposeth the glory of God, and doth what in him lies, to keep God from being magnified in the hearts and lives of men, at least as far as that Way, Practice or counsel which he seeks to suppress, tends to such a magnification of him. And will this, being weighed in the balance of the Sanctuary, be found any whit lighter, than a fighting against God? Certain it is, that God hath (as it were) a stock of glory in the hand of every Way, Doctrine and Practice, which he recommends unto the world; yea, in all and every of these, he hath a peculiar design for the exaltation of his Name. The beauty of the Lord is said to be seen, or to be beheld in the ways and Ordinances of his House, or Temple. Psal. 27. 4. There is no way or truth of God, but carries an impression in it of some lineament or other of the glory and loveliness of his face. So again, Psal. 67. The Prophet having (ver. 1.) petitioned that at the hand of God, which (ver. 2.) might make his way to be known on earth, &c. he breaks out (ver. 3.) in this prophetical strain, Let the people praise thee, O God, let all the people praise thee; clearly implying, that the way of God being published, and made known to the world, is that which increaseth the Revenues of the throne of Heaven, raiseth and procureth new contributions of praise and glory from men unto God. So than he that shall rise up to oppose the God of Heaven in any of those methods, counsels or projections of his, whereby he projects the exaltation and advancement of his own great Name and Glory in the world, may in as proper a sense, as the phrase lightly will bear, be said to fight against God; especially, if we consider but this one thing further: that God's glory is his darling, his unica, his only one, (as David called his life, Eripe à gladio animam meam, a cane unicam meam, Ps. 22. 21.) it is the only life which he lives in the world; it is the only apple that his soul careth to eat of, out of that great Orchard which he hath planted (I mean the world.) Therefore doubtless, he that shall oppose him in his gathering of this fruit, hath the greater sin.  
Thirdly, (and lastly) there is in every thing that proceeds or derives 
Reason 3.  its original or being from another, somewhat of the nature, property, or spirit of that, from which it takes this rise or spring of its being: there is somewhat of the father in the child, of the root in the fruit and in the branches, &c. In like manner, in every Way, Doctrine or Practice which is from God, there is somewhat of God himself. The very substance, frame and constitution of them, at least that which is operative, quickening and spiritual in them, what is it but a kind of heavenly composition, the ingredients whereof are the holiness, wisdom, mercy, goodness and bounty of God? and what are these, and every of them, but God himself? Every Ordinance or Way of God, is (as it were) a benign constellation of these stars unto the world; out of the midst of which he gives a gracious aspect of himself, and communicates those sweet and rich influences of himself, light, and life, and strength, and peace, and joy, unto the world. It is said, (1 King. 19 11.) that the Lord neither was in the strong wind that rent the mountains, nor yet in the earthquake that followed it, nor in the fire that came after that; but after these there came a still voice, wherein it is implied, that the Lord was. The meaning is, that God had neither prepared or intended, either the wind, earthquake or fire, by, or out of which to impart himself unto his Prophet Elijah; he had only prepared and sanctified the still and soft voice for such a purpose as this; and therefore he is expressly denied to have been in any other, and consequently supposed to have been in this. In such a sense or manner as God was in this still voice, he is in every Way, Doctrine, and Ordinance of his; in, by, and out of all and every of these, he communicates and imparts himself graciously unto the world. Therefore whosoever shall fight against any of these, by seeking to supplant, suppress, or keep them down, that they may not run and be glorified in the world, what do they else, let this work and course of theirs be truly interpreted, but fight against God himself?  
We have done with the Reasons of the Doctrine; we shall conclude with somewhat by way of use and application.  
First, by way of Instruction: If to attempt the suppression or keeping down, any Way, Doctrine, or Practice which is from God, be of no less concernment, of no safer interprepation, than a fighting against God, then certainly it is the greatest imprudence or improvidence under heaven, for any man, or rank of men whatsoever, to appear, especially in any hgh-handed opposition or contestation against any Way, Doctrine, or Practice whatsoever, until they have proof upon proof, demonstration upon demonstration, evidence upon evidence; yea, all the security that men in an ordinary way (at least) are capable of, that such ways or Doctrines only pretend unto God as the author of them, and that in truth, they are not at all from him, but either from men, or of a baser parentage. For what do men by such a practice and engagement of themselves as this, but run an apparent hazard, of dashing their foot against that stone, at which Paul stumbled, (when time was) yea, and without the highest hand of mercy that was ever lift up to save a mortal man, had been utterly broken to pieces by it? It is a hard thing for thee (saith the Lord by a voice from 
Acts 9  heaven to him) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to kick or dash thyself against sharp goads or nails, made of steel or iron, (for so the word signifies) meaning that his undertaking or setting himself with such violence, to suppress that way which Christ had a purpose to advance and set up in the world, was an enterprise of the sorest and most grievous consequence and portendance to him, in the nature of it, that ever he could have lift up either heart, or head, or hand unto. who ever hath been fierce against him (saith Job, speaking of God) and hath prospered? Job 9 4. He that is fierce against any Way or Doctrine which is from God, makes a covenant with sorrow and trouble, which is like to stand. And (to make the best of such a doubtful and blind engagement) put the case that that Way or Doctrine, which men shall prosecute with so much violence and fierceness of spirit, shall in conclusion be found to have been mistaken, erroneous, and not from God: yet  
●. In this case men shall but offer the sacrifice of fools, a kind of sacrifice, wherewith God is not delighted. The Athenians worshipped the true God, as appears by those words of the Apostle unto them, Act. 17. 23. Whom ye then ignorantly worship, him s●ew I unto you; and yet were Idolaters notwithstanding. The same Apostle bears record unto his countrymen the Jews, That they had 
Rom. 10. 2.  the zeal of God; but this zeal of theirs not being according to knowledge, in the prosecution of it, they neither pleased God, and were contrary to all men, forbidding the Apostles to preach unto the Gentiles, that they might be saved, to fulfil their sins always; because wrath was come upon them to the uttermost, Thes. 2. 15, 16. The beast under the Law, though it were a firstborn, yet was not to be sanctified or offered unto the Lord, if it were either lame, or blind, Deut. 15. 19 21. Nor was any man, though of Aaron's seed, admitted to serve at the Altar, that had any blemish or imperfection of blindness on him, Levit. 21. 17, 18. God regards no man's zeal without knowledge, though it should pitch and fasten upon things, never so agreeable unto his will: nor doth he care that his enemies themselves should be destroyed, but upon lawful trial and conviction.  
Secondly, Whatsoever Doctrine or way is recommended and tendered unto men in the Name of God, whether either the one or the other be from God or no, yet he expects from men (as well he may) that reverence and regard unto that Great Name of his, wherein such things are brought and tendered unto them, that they should be diligently considered, and due proof and examination made, whether they be from him, or no, before they be rejected, and much more before opposed. And certainly men do but pollute and profane that ever-blessed Name of God, by making refuse, yea abomination (as many do) of such things as are brought unto them in that Name, before they know upon any considerable grounds or terms of knowledge, whether the things be indeed from God, or no; yea, though the things thus rejected should at last be found worthy of no better entertainment, as having no agreement with God, or his Word. The event or issue in this case, though it should fall out to the best for such men, will very little case or qualify their sin. Shall not that wicked tyrant and enemy of God, Eglon, rise up in judgement, and condemn that generation of men we now speak of, who, when Ehud only signified that he had a message from God unto him, did not presently reject the message before he knew it, or fall foul upon the messenger, but (as the Text saith, Judg. 2. 20.) arose up from his throne, addressing himself in that deportment of Reverence to receive it?  
Thirdly, (and lastly) It is extreme madness in men to run the hazard we speak of, I mean of fighting against God, in seeking to suppress such ways or courses as they are not able to demonstrate, but that they are ways of God indeed, because, in case they be not the ways of God, he himself will give testimony from Heaven against them in due time, he will suppress and scatter them, and bring them to nought: and then there will be no danger for men to reject and abhor them. Dearly beloved (saith the Apostle, Rom. 12. 19) avenge not yourselves, but give place unto wrath, i. unto the wrath of God, whose just avenging hand is lift up against those that wrong you, and deal unjustly with you, and is ready to smite for your sakes; as it followeth: For it is written, Vengeance is mine: I will repay, saith the Lord. It were great folly in any man, to expose himself to the just offence and displeasure of God, by seeking to right himself in an angry and revengeful manner upon him, whom he certainly knows hath injured him, God himself being ready with his stroke of justice to do him right, and to avenge him on his adversary, though he himself should be patient and ●it still. But it would be a point yet of seven-times greater folly than so, for a man to fall foul in a way of revenge upon an imaginary adversary, and who (at most) can only be supposed or suspected to have done him wrong, considering that God who is an infallible discerner and judge of injuries and wrongs, and withal a just Avenger of all such things, will shortly appear for his full vindication, in case he hath been wronged indeed. Nor hath any man cause in this case to fear, lest whilst the grass grows, the s●eed should starve, (as the Proverb is) I mean, that the person injured, whether really or in supposition only, should suffer loss, by possessing his soul in patience, until the day of divine recompense and vengeance shall come. For God certainly will give full and ample consideration for all forbearance and long-suffering of men, wherein and whereby the rights of his Throne are tendered and maintained. It were no less than an exaltation of folly in any man, to expose his own life to the stroke of justice, by assaulting the life of a malefactor whilst he is going to execution.  
Again, secondly, (by way of Instruction) If to attempt the destruction or suppression of any Doctrine, or way, which is from God in so high and peremptory a manner, as was formerly expressed, be a fighting against God, take we knowledge from hence also, what ●in by name in all likelihood (at least) and with highest pregnancy of conjecture, it is, which ever and anon thus separates between God and us, which still troubles our proceedings, and makes the Sun of our peace to go so often backwards in the Heavens thereof. Is there not a fighting against God amongst us, as well as a fighting for him? and do we not pull down by the one, what we build up by the other? Are not the hearts, and the heads, and the hands of far the greatest part of men amongst us, engaged, and that to the highest of all bitterness, hatred, and enmity, against that Way of ordering the things of God's worship, and of governing his Churches and Saints, which hath been, and still is held forth in his Name unto this Nation, by some ambassadors and Messengers of his of a very choice anointing, and endued with strength from on High, (many of them) as it were on purpose to stand by some such way or counsel of God, until it had throughly taken the hearts, and judgements, and consciences of men; besides many thousands more, and those (for the most part) of the best and choicest servants of God amongst us? Is not this WAY blasphemed and spoken against; yea, is not the destruction and ruin of it, with the grinding of the faces and breaking of the bones, with the suppression and crushing of those that hold it forth unto us, consulted, studied, and attempted by some that would be thought Pillars and prime men in the House and Temple of God? And have they not a great vote of the generality of people, who know little of God, or his ways, concurring with them, to strengthen their hand herein? May we not say of this WAY, as the Jews sometimes said unto Paul, concerning the Doctrine of Christ which he preached, with those that professed it; We know that this Sect is everywhere spoken against? Act. 28. 22. So 
Acts 18. 2●  then in case it ever shall appear, or be found to be a WAY of God, we are in a Praemunire for the present, and have forfeited our peace, help and comfort in God, as touching deliverance from our present dangers and miseries, by this our fighting against him. I presume you will all readily acknowledge and confess, that if there be such a sin ruling and ●aigning amongst us, as fighting against God, this of all other is like to be the Achan, the Troubler of our Israel; that betrays our armies, our faithful and valiant men into the hands of their and our enemies, and that makes us ever and anon, retrograde in our motions and tendencies towards rest and peace. Whoever hath 
Job 9 4.  hardened himself against him (saith Job, as we heard before) and prospered? If this be but granted, it is enough to demonstrate our case and condition to be very dangerous and doubtful▪ at the best: For whether that WAY we speak of, which is so generally trodden and trampled upon like clay and mire in the streets, as well by the foot of ignorance and profaneness, as of learning and better accomplishment, be the WAY of God, or no; most certain it is, that all the wit, wisdom, parts, learning, judgement, that have encountered and opposed it hitherto, have not been able by any demonstrative or concluding proof, to overthrow that title or claim which it maketh unto God as the author and founder of it. Therefore unto me it is a thing of the saddest consideration under heaven, and of more grievous portendance unto us, than any thing else, (as far as I am able to discern) that we should hang the great weight of the peace and safety of a whole Nation, all our hopes and expectations of help and assistance from God in our greatest extremities, upon the brittle pin of so doubtful a disputation, as that which is maintained, and yet depending, between the one WAY and the other. For in case that way against which the spirits of men are so generally and fiercely bent, shall at last be found to be the Way of God, we are all this while looked upon from heaven as fighters against God, and so have as good as given hostages to our enemies, that we never mean to prosper, or do any great thing against them. Whereas, if men would but follow Gamaliel's counsel in the Text, and refrain themselves for a season from laying either violent hands, or tongues upon this way, until God had either untied or cut the knot, till he had given sentence against it, the doubtfulness of the disputation, need not, would not be prejudicial in the least, either to our present proceedings, or future peace: and men do but make themselves wise above that which is written; yea, above that which is either reason or faith, to think, or speak otherwise.  
If it be objected, that Reformation suffers and loseth time, because that Way is not yet hedged up with thorns, but men are suffered to walk in it.  
I answer, First, If the Way be one of those ways which call God Father; Reformation indeed suffers, and loseth time, but not because this Way is not hedged up with thorns, but because it is not laid more open, because it is not repaired and made more passable by the favour and countenance of men in place, whether Ministers or others; that so the people of God, whose hearts are towards it, may walk therein without fear.  
2. That reformation (so called) which is the apple of so many eyes, and the joy of so many hearts, needs suffer nothing, nor lose an hours time, though the Way we speak of, be occupied in peace by those, whose feet by the light of God's Word and Spirit (at least as they conceive) are guided into it. For what doth the poor fly sitting on the top of the wheel to hinder the waggoner from driving on his way? If the residue of the Nation be subjected to this Reformation, the Nation itself may be said to be reformed (according to such a denomination, as this Reformation will afford) notwithstanding such a number of persons (comparatively so inconsiderable, I mean as touching their 
* In several populous towns in the Low Countries, scarce every 5th, nay, not every 8th person (as I have been credibly informed) is immembred▪ into any of their Churches, and yet the government of the Nation is reputed presbyterial. 1 Joh. 5. 19  number) as adhere to this Way, be not concluded in it. During the regency of prelatical extravagancy, there were many Non-conformists; yea, several Congregations of people in the land, who openly disclaimed and protested against that government; and yet the Nation was looked upon as Episcopally reformed, notwithstanding. The irregularity of the mountains and valleys in the surface of the earth, troubles no man's opinion concerning the perfect roundness of it, because it is swallowed up into victory by the vastness of the globe. John saith▪ that this whole world lieth in wickedness, notwithstanding a remnant who were born of God. The gleanings of Independency (so called) will not hinder the vintage of Presbytery.  
3. If a complete national Reformation be indeed the Garland or Crown that is contended for, let but presbytery bestir herself, and act her part within her Jurisdiction, with as much diligence, wisdom and faithfulness, as the congregational Way will undertake to act hers amongst her Proselytes; and there will not be the least occasion to fear, but that the whole and entire body of the Nation will shine with the beauty and lustre of a perfect Reformation. If this Way shall be found tardy, or lose, and not to keep pace with her sister in carrying on the work of Reformation, even her enemies themselves being Judges, let her suffer; yea, let her with her children be cast out of doors. Therefore it is but a frivolous and putrid slander cast upon her, when she is charged with enmity to Reformation: But,  
4. (And lastly) I would gladly know, what, or what manner of Reformation can reasonably be expected, or hoped for, without her. Such a Reformation, as that whereby that Angel of darkness, Satan is reformed, when he is transformed into an Angel of light (as the Apostle speaketh) is no reformation of desires: 
2 Cor. ●●. 14.  open looseness and profaneness reformed into pharasaical hypocrisy, brings in little to religion. For what saith our Saviour of such a Reformation as this? Verily I say unto you, that Publicans and Harlots go before you into the Kingdom of God. If then such a reformation 
Mat 21. 31.  as this should take place, it is much to be feared, that when the genealogy of it shall be sought, it will be found to be of the house and lineage of that Reformation, which the Scribes and Pharisees attempted in the world, when they compassed Sea and Land to 
Mat. 23. 15.  make one Proselyte; and when he was made, they made him twofold more a child of hell, than he was before; yea, than they were themselves; Or, what is the Reformation, wherein the Way we speak of, cannot be admitted to have either part or fellowship? Will it take the members of an Harlot, and make them the members of Christ, whether either Christ or such members themselves, will or no? Or will it undertake to reconcile darkness with light, to settle a communion betwixt Christ and Belial, to throw down the partition wall, and make the wilderness of the world the garden of God, the Church and the world, enter-commoners? Or what is the glory or greatness of the design of it, that the congregational Way is counted unworthy to be so much as a slander by, and to behold it? Will it lift up its hand, to quash and crush, to break the hearts and bones of the one half of the most religiously affected, and best conscienced people in the Land, for trading in Apes and Peacocks, for holding some erroneous opinions (perhaps erroneously so called) as if itself were the Lord of infallibility, and had a non posse errare settled by God, as an inheritance upon it? I profess ingenuously, that when I put myself into a posture of the greatest indulgency I am able, to consider of the reformation so much spoken of, and even conflict with my spirit to form and cast the possible effects and fruits of it to the greatest advantage, I am not able to apprehend any thing desirable likely to come of it, either in respect of a civil, or religious accommodarion unto the Nation, above what might be expected, and that upon terms of a far more promising hope, from the other Way which endureth so much contradiction from men. But I apparently foresee many inconveniences, and those not of a light or contemptible importance likely to attend it, for which no place would be found in the other Way. Particularly, it is to me instead of all arguments and demonstrations, that no Reformation is according to the mind of God and of Jesus Christ, which is destructive to the edification of the Saints, and directly impeding their growth in grace, and in the knowledge of the Lord Jesus Christ. And whether such a Reformation (if yet it be lawful so to call it) which enjoins the Saints to sit under, and hold themselves to such Pastors, with whom their hearts cannot close in that relation with any tolerable satisfaction, nor yet are capable of his ministry, or any edification by it, be not under that condemnation, I leave to men that have not sold themselves under partiality, to judge and determine.  
If it be said, but men shall have liberty to choose what Pastor they please, and to sit under what ministry they desire, if they will but choose their dwellings accordingly. I answer:  
1. There may be (and I believe are) many of a rich anointing from God for the work of the ministry, and much desired by a considerable number of godly persons, in pastoral relation, who must say their consciences nay, to accept of a parochial charge. In this case the change of a man's house will do nothing towards the blessing of his soul; if such a Reformation, as most men's thoughts run upon, should be established.  
2. All the dwellings within the parochial line, relating to the Pastor that is desired, may be filled with Inhabitants already; and so there is no place, or possibility (at least for the present) for him whose soul longeth after that Pastor, to enjoy him: and when, or whether ever whilst he liveth, the door now shut against him will be open, no man knoweth.  
3. Many times the situation and conveniency of a man's present dwelling for trade, employment, &c. is such, that he cannot remove, but at the peril of his estate, and ruining himself and his whole family. And how they, who shall compel men, either to sacrifice their peace, comfort, and subsistenc 〈…〉 this present world, or else run the hazard of losing a subsistence in that which is to come, will answer it either before the righteous God, or reasonable men, is above my apprehension.  
4. This liberty of choosing Pastors only by choosing houses, is so conditioned, that it smiles only upon the rich, (and that but somewhat faintly neither) but frowns upon the poor; and so is partial, and therefore not Christian. He that hath enough of that, which (as Solomon saith) answers all things, may probably be able to accommodate 
Eccles. 10. 19  himself within the precincts of what parish he pleaseth, in point of dwelling; as either by buying out some Inhabitant, or by purchasing ground, and building upon it, or the like; but the case of the poor man is many times such, that he cannot tell where to find another hole in all the world to hide his head in, besides that wherein it is hid already. So that this liberty of choosing a Pastor, being nothing else, if plainly interpreted, but only a liberty of choosing such or such a Parish determinately to dwell in, is little better than a mere collusion, in respect of those that are poor, and (indeed) rather an upbraiding of them with their poverty, than any gratification of them with a liberty.  
5. (And lastly) such a liberty as this we now speak of▪ were it more valueable than it is, is no gratuity, benefit or blessing of that Reformation so importunely demanded and pressed for by many, being nothing else, but what was every man's permission and enjoyment under the iron rod of episcopal tyranny. I am more beholding to every man that comes near me, for not taking away my life, than I am to any Reformation whatsoever, for giving me liberty to choose my Pastor upon such terms. This for answer in full to that undue charge against the congregational Way, wherein it was attainded of inconsistency with, and enmity against Reformation.  
A second objection levied against it, and all sufferance of it, by those that are adversaries to it, is, that if it be permitted quietly to walk up and down amongst us, and not be suppressed, it will soon make the Land unquiet, fill the Land with troubles, t●mults, divisions, distractions, dissensions, discontents, confusions, in City, in country, in relations, in families, and where not? To this also I answer.  
1. That perempt 〈…〉ness and height of confidence in an accuser, is no sign at all of reality or truth in the accusation. we know (say the Jews, concerning Christ) that this man is a sinner, Joh. 9 24. And again, Joh. 8. 48. Say we not well, that thou art a Samaritan, 
John 9 2●.  and hast a devil? And yet for all their knowledge, and confidence of well-speaking, the Lord Christ was never the more either a Sinner, or a Samaritan, or had a devil. The Way we speak of, is never the nearer the guilt of those things that are charged upon it, because her accusers bewray so little tenderness or ●esitancy in drawing up their charge.  
2. Nor is the tragical dress or pointed stile of an accusation any demonstrative proof of a guilt commensurable thereunto; no, nor yet of any proportion or degree of guilt at all. Want of crime and delinquency, either in things or persons, which are accused▪ many times makes a greater noise in the accusation, than a reality or fullness of guilt would do. Innocency hath beg●tten the rankest and fiercest accusations that ever were managed by the tongues or pens of men. Thou lovest all devouring words (said David) O tho● deceitful 
Psal. 62. 4.  (or, false) tongue. They that accuse either upon knowledge or fear of little or no guilt in the accused, still labour to lay on accusation enough, lest nothing otherwise should be believed by the Judge. That mount of accusation which is raised so high against the Way we now maintain, doth not at all prove that there is any thing in it that deserves battery.  
3. There is no substantial reason at all can be given, why this Way should occasion troubles, divisions, discontents, or the like, above the rate of that other Way, which so much magnifies itself against it; except (haply) this, that it hath more of God and Christ in it, then that other: and then it is no marvel if it be more offensive, and troublesome to the world. But suppose both equally interessed in this, I affirm and undertake to demonstrate, that in the nature, frame, and constitution of it otherwise, it is every whit as gentle, sweet, complying and accommodating, and no whit more threatning or portending troubles or distractions, than the other; yea, that in all such considerations as these, it hath the pre-eminence: For,  
1. It seeketh not, it attempteth not the molestation, harm, or disturbance of any sort of men that are contrary-minded to it; it thinketh no evil, it speaketh no evil of such: if it conceives them upright and faithful with God and Jesus Christ, it embraceth them with all love, tenderness and honour, as partakers of like precious faith with itself; and nothing doubts, but that they serve and worship God with as much sincerity and singleness of heart, and are accordingly accepted by him in their Way, as itself.  
2. If God should please to give it favour in the eyes, and interest in the hearts of the powers of this world, it thinks it very un-Christian and unworthy, to arm itself with this interest, to fight against the peace of the consciences of other men. If any of this Way have miscarried in any of these particulars, they have done it as men, and not as children of this Way; the principles of their Way taught them better things. And why, or how a way, baptised into no worse, or harder spirit than this, should come to be arraigned, as a troubler of State, or strife-maker, a dissension-breeder amongst men, except it be by a spirit of contention and strife indeed, is to me a thing incomprehensible. Nevertheless it is no new thing, that both the ways and servants of God should be charged with such crimes and demerits, not only whereof they are wholly innocent and free, but which have a special contrariety to some such grace or virtue, wherein they have a remarkable and choice pre-eminence above others. Thus Joseph, the great mirror of chastity, was accused of Adultery, Gen. 39 Moses, the meekest man upon earth, of ambition, and self-assuming, Numb. 16. Elijah of being the troubler of Israel, 1 King. 18. who was the Chariot and horsemen of Israel, to defend it: 2 King. 2. The Lord Christ himself, in whom the Godhead dwelled bodily, of having a devil, Joh. 8. and so of being an enemy unto Cesar, when as it was, and is he, by whom King's reign; with many the like. Therefore however it may seem strange that a Way of God, which is eminently set, strongly bent, and (in a manner) every ways calculated for peace, should suffer in the tongues and thoughts of men as a disturber of States, and sour of dissensions amongst men, yet is there nothing in this, but what hath been acted, and that over and over upon the Theatre of the world formerly.  
If it be here replied and said; Yea, but experience riseth up, and confirms the truth of that accusation and charge against the Way you speak of, which you would wipe off; this shows and proves against all denial and exception, that where your Way is entertained, Congregations are torn, family's rent, relations distanced and divided, &c.  
I answer, first, that Aristotle long since observed, that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, was a very frequent paralogism or mistake amongst men, nothing is more ordinary than for men to range consequents and effects under one & the same notion, especially where the disproportion of causality is not very notorious and broad. A man in reason can hardly think, that any man, compos mentis, (as we use to say) should be so defective or weak in his inellectualls, as to think that the building of Tenderton Steeple, should be the cause of Godwins Sands, only because these sands were never known to be before the building of that Steeple; yet old Mr. Latimer relates the Story in one of his Sermrns, and improves it to very good purpose: By such a form of arguing as this, Judas his betraying his Master, should have been the effect of the woman's pouring out that box of ointment upon his head, mentioned, Mat. 26. 7. For he never betrayed him until this ointment was poured out upon him; and immediately after, he did. The Way we speak of, is never the more any cause of troubles, dissensions, or divisions, because troubles, dissensions and divisions, many times follow upon the embracement and entertainment of it.  
2. If troubles or divisions were the proper effects of this way, than the more, and more generally it were taken up and practised in a family, city, or country, the more troubles and divisions there would be. Effects are still found in proportion to their causes, where nothing interposeth to hinder it. But where it is generally assented and submitted unto, whether in families, relations, or otherwise, there is as much unity, love, and peace, (as touching matter of government) as where presbytery hath its highest throne. Therefore the reason why troubles and divisions sometimes accompany it, is not because it is entertained, but because it is not entertained sufficiently, or with that generality of consent, which is desirable.  
3. When troubles and divisions are occasioned in relations, families, Congregations, &c. by the meeting together of two opposite ways, why should the one way be still burdened and charged with the occasion of such troubles, and the other acquitted, there being no ground or reason at all, why either that which is acquitted, should be judged more innocent; or that which is charged, more obnoxious or peccant, in this kind. Nay,  
4. If matters were duly and fairly examined between the two Combatants in this case, the way we plead for, would be found via lactea, the candid, harmless, and peaceable way: and her corrival or competitress, via sanguinea, the trouble and strife-making way. only by pride (saith Solomon) cometh contention. Surely that 
Prov. 13. 10.  way which commandeth homage and subjection unto her from all her fellows, and threatens to break them all in pieces like a potter's vessel with a rod of iron, if they will not bow, and deny themselves for her sake, is the way of pride, and so of contention, (according to Solomon's logic) not that which is gentle, and easy to be entreated by all others, claiming no superiority or jurisdiction over any. If there be any clashing or unkindness between the two ways, Independency (so called) and presbytery, when they meet together, either in a relation, family, &c. the very complexion of the latter betrays that to be still the foundress of the quarrel. To me it is a wonder of the first magnitude, how men come to have so much ground of hope as to set their foot upon, of composing differences and distractions, of settling peace and love throughout the Nation, by exalting one way of Discipline, of Church-Government, for the treading down and trampling under foot all others. If Ephraim be against Manasseh, is it any ways 
Esa. 9 21.  like but that Manasseh will be against Ephraim? And God himself prophesying of Ishmael, told his mother, that he would be a wild 
Gen. 16.  man: and that his hand should be against every man; and every man's hand against him. Undoubtedly that way, whose hand shall be against every way, will find that the hand of every way will be against it: and then what manner of peace can reasonably be expected under the predominancy of such a way? That way which shall be able to out-reason, not that which shall out-club, all other ways, will at last exalt unity, and be itself exalted by gathering in all other ways unto it. Solomon tells us, that all that is taken in hunting, is 
Prov. 12. 27.  not always roasted; and that an inheritance may be hastily gotten, 
Prov. 20. 21.  and yet the end thereof not be blessed: and the Prophet Habakk 〈…〉 denounceth a woe against him that shall build a town with blood. But, 
Hab. 2. 12.   
5. I would gladly know what the plaintiff in the objection means, by distractions, rents, divisions, in relations, families, Congregations, &c. If he means only this, that the father goes to hear one Minister in one place, and the son another Minister, in another, and that some within the same parochial line go to this Minister, or are members of this Church, others to another Minister, and are members of another Church, and the like, &c. I answer, That in this case, I know no more occasion, (at least no more necessity) of any distraction, rent, or division, than when the father being free of one company, as suppose of Merchant-taylors, shall still upon occasion of the meeting of this company, repair to the hall belonging to it; and the son being free of another, as perhaps of the company of Grocers, shall upon the like occasion repair to the hall appertaining to them. Who knows not that the members of all the several Companies in London, dwell scatteringly and promiscuously up and down the city, with the greatest irregularity of intermixture that lightly can be, and without any observation of their relations to their respective Companies, sundry members of twenty several Companies (it may be) inhabiting within one and the same parish; and yet without any complaint or inconvenience of rents, distractions, or divisions? Or if by rents, distractions, and divisions, he means distances or alienations in affections; nor can these with any face of reason be charged upon that way, whose cause we plead; because it is a main principle and maxim in this way, to hold terms of love and Christian correspondence, with all persons of what judgement soever in point of Government, if they be godly, as well as with her own children (as hath in effect been argued formerly.) But in this case the Roman proverb (it seems) must be verified; Aemilius fecit, plectitur Rutilius. Or 3. (and lastly) if by rents, distractions, & ●. he means, the shaking or troubling of men's judgements, raising doubts or scruples in men's consciences concerning the way they went peaceably in before: I answer, 1. That if they were built upon sure and clear foundations in their former way, there is not the least ground or reason why they should be troubled or shaken in their judgements, because they see another way acted and practised by others: or 2. if they were but at peradventure in their former way, and it was not the knowledge, but the ignorance of the truth, that both put them into it and kept them in it, they have no cause to complain of being awakened out of so sinful and dangerous a sleep, though it were never so sweet and pleasing to them. But,  
6. (and lastly) S 〈…〉 pose that all which the objection chargeth upon the way we speak for, be granted for truth, that where this Way comes and is entertained, Congregations are torn▪ families rent, relations distanced, &c. Yet this maketh much more for it, then against it; because such figures and characters as these, are the known impressions of the Gospel upon the world, where it comes in power, and is entertained in truth. think ye (saith our Saviour) 
Luk. 12. 51. &c.  that I am come to give peace on earth? I tell you, nay, but rather debate. For from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father: the mother against the daughter, and the daughter against the mother: the mother in law against her daughter in law, and the daughter in law against her mother in law. Nor is it to be conceived that these divisions in relations and families, foretold by Christ as the common and ordinary effects and consequents of the Gospel (for in different respects they may be either) are to be limited only to such either relations or families, wherein the ground or occasion of the division should be, the receiving of the Gospel in the main truth and substance of it by the one party, the other party absolutely rejecting it, as if they were only to take place in such cases as this; but they are to be extended to such both families and relations also, where some particular and special points or truths of the Gospel are entertained by one party, and rejected by another, though both agree as well in the belief, as in the Profession of the Gospel in the general. Experience shows that rents & divisions take place in both, as well, yea, and that with as much heat and distemper of affection, in the latter case and upon the latter occasion, as in the former. Now if the question in this latter case be, Whether the occasion of the division be rather to be imputed to the truth held and practised by the one party, or to the error held and practised in opposition to the truth, by the other: The answer is, that where all were before bound up in unity and peace, by a common band of error, there the occasion of the division must needs be imputed unto the truth coming amongst them. Therefore were it granted, that the way so much contested against, did indeed occasion, rents, divisions, distractions, in relations, in families, in Congregations where it comes, this would rather turn unto it for a testimony, and assert its original from God, than otherwise: The Gospel 〈…〉 elf works no otherwise then thus, where it is preached and entertained. And as Aristotle supposeth, that in case any piece or fragment were broken off from the main body of the Heavens, it would move circularly, according to the natural motion of the main body; in like manner any particular opinion or practice which moves, acts, and works, according to the manner and tenor of that motion, acting, and working, which are genuine and proper to the Gospel, is so much the more likely to be a parcel or branch of the Gospel: but however, such a moving, acting, and working as this, can with no semblance or colour of reason, be drawn into any contrary interpretation, or be made an argument of the nonconformity of it unto the truth.  
A third objection against that way whose condemnation outruns her trial day and way, in the world, is; that it opens a door to all errors, heresies, and unsound opinions, yea to all looseness and profaneness, and consequently it cannot but be a thing displeasing unto God, and so prejudicial to the peace and safety of the Nation, if it should be tolerated, or practised amongst us. But to these things also full and clear answers are not wanting. For,  
First, it being certain that error cannot be healed or suppressed but by the manifestation of the truth, as darkness cannot be destroyed or removed but by the shining of the light; that way which affords the greatest advantages and the best encouragements unto men, both for the searching out▪ and bringing forth into light the truth being found, must needs be so far from opening doors unto errors, heresies, unsound opinions, &c. that it steers the mo●● advantageous and hopeful course that lightly can be taken, for the evicting, and consequently for the suppression of them. I need not add, that it is the congregational way (and this only amongst all its fellows) that rejoyecth in the method of this warfare and advance against those enemies of God, and Religion, errors and heresies. And,  
Secondly, for the way surnamed Presbyterian, which conjures all men's gifts, parts, and industry into a synodical circle, and suffers▪ them only to dance there, as it may possibly shut the doors against some errors and heresies, which were not like to stay long, in case they should enter under the other way; so it is in every whit as much possibility and danger, of shutting the door upon, and compelling such errors and heresies as are already gotten in, and otherwise have a mind to be gone, to stay it, and so to infest and annoy the truth, and peace of the Churches of Christ, against their wills. But,  
Thirdly, I would gladly learn of the sons of this objection, how, which way, or in what respect the way so much objected against, commits this folly-deed of opening a door unto errors and heresies. Certain I am, first, that this way hates both the one and the other with as perfect an b●tred, as her competitress doth. Secondly, I fully believe, that this way is as diligent, faithful, and industrious to slay these enemies of Christ by the sword of the Spirit, (which is in special manner consecrated for such executions) as the other way. Thirdly, if the error be dangerous, amounting to, or near an heresy, after two or three admonitions (that is, according to her warrant from Heaven) she casts it out of the line of her communication, unto him who cast it in (I mean, Satan.) If to hate errors and heresies, to preach with all diligence and faithfulness against errors and heresies, to excommunicate errors and heresies, be to open a door unto error and heresies, then must the adversaries of the way whereof we speak, be justified in their accusation of her: otherwise they speak at the utmost peril of their reputations, when they lay such things to her charge.  
If it be here replied and said; Yea, but all this notwithstanding, the w●y you plead for, is but feeble-handed, for the suppression of errors and heresies; because these, though hated, preached against, and cast out of the Church by excommunication, may yet live and gather head again in the world, except error and errant be further restrained by a secular hand, and heresy and heretic put to silence together in the grave. And this, which is the most, if not the only effectual means to preserve the wheat from those tares, the way of your desires exerciseth not, nor yet approveth.  
I answer: first, we presume that Prisons and Swords are no Church-officers, nor any appurtenances to any ecclesiastic authority in what form of Government soever.  
Secondly, we suppose that the Lord Christ so far tendered the spiritual safety and peace of his Churches, as to leave them sufficiently furnished, and every ways appointed with internal provision●, for the effectual procurement and preservation of them, without any concurrence of any heterogeneal or external power. Especially considering, that he foresaw, that these Churches of his, for the space of three hundred years together, and somewhat more (during which term he knew likewise that they would continue in their greatest purity, and perfection of love and loyalty towards him) were not like to have any accommodation at all in this kind from any secular or civil power.  
Thirdly, though the Churches of Christ, during this period of time wherein they had no comportance with any secular arm for their preservation either in this or any other kind, were not wholly free from errors and heresies; yet did they quit and defend themselves against the danger spreading and troublesomeness of them upon better terms, and with far better success, than they were able to do afterwards, when they had an arm of flesh and a sword in it▪ to assist them. Note this.  
Fourthly, if persons delivered up unto Satan by the Church, whether for Error, heresy▪ or other crime, were presently to be cut off by the secular Sword, all opportunity for the effectual and saving work of that ordinance of Christ upon the persons so delivered up, would be cut off also. The Apostle, 1▪ Corinth. 5. 5. expressly affirms the end of Excommunication or delivering up unto Satan, to be the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. And 1 Tim. 1. 20. he ●aith, that he had delivered Hymeneus and Alexander unto Satan, that they might learn not to blaspheme. Now as natural medicines and physical receipts, must have a time to work, before they can in an ordinary course of providence produce their m●st proper and desired effects; in like manner the ordinances and means which the Lord Christ hath graciously appointed for the everlasting salvation of the precious souls of men, must, according to the nature and condition of their respective workings, and the tenor of God's providence observed for the time of his falling in with them to make them effectual, have their full and just allowance of time given and permitted unto them, to work upon men effectually. And whosoever shall limit or straighten the providence of God, in this kind, by any hasty or violent taking away a soul from under the influence and working of any ordinance of Christ appointed for his salvation, before the blessed work of Repentance be accomplished in him, will be arraigned before the tribunal of the living God, as accessary to the blood of that ●oul, except he can show a better warrant from God for such an action, than I know any. And God himself having nowhere prescribed or limited any determinate or set time, within which he intends to make the sentence of Excommunication after the passing of it by the Church, effectual to the saving of the soul, or otherwise never to do it, I conceive it can be no less than an act of high presumption in any man to undertake any such prescription or limitation. As God by the voice of the Gospel calls some at the third and sixth hour; so he calls others 
Matth. 20. 6.  at the ninth, and some at the eleventh hour: and why may he not work savingly, by the sentence of Excommunication with as much liberty, and difference in respect of time? And this sentence being the last and utmost means which God is like to afford a poor hardened, impenitent soul for the eternal peace and salvation of it, how can it but be conceived an act most unworthy of Christian bowels, to cut him off from this also, whilst God is pleased to spare him? If it be here objected and said, But if an heretic be suffered to live, he is in danger of infecting others, and destroying them eternally. I answer▪ first, so is a drunkard, a fornicator, a swearer, a covetous person, with the like; the lives of all these kinds of sinners are of as dangerous a consequence in respect of infecting, yea and of destroying the souls of others, as the life of an heretic is: and yet no man (I presume) judgeth this a sufficient ground why such men should be punished with death. Secondly, as for those that are within the Church, they are not capable of any communion or commerce with an heretic that is cast out by Excommunication, and so are not in danger of being infected by him: and for those that are without, these are infected already with a disease every whit as mortal, as any heresy, I mean unbelief. So that infection with heresy, will not much impair the estates or conditions of these. Thirdly, (and lastly) the truth is, that an heretic being dead (especially if punished with death for his opinion sake) speaketh in his surviving heresy with every whit as much authority, and consequently with every whit as much danger of infecting others therewith, as he could do if he were alive, if not with more. And so,  
Fifthly, (and lastly) concerning other civil means for the suppression and restraint of those spiritual evils, errors, heresies, &c. as imprisonment, b●nishment, interdictions, finings, &c. both reason and experience concur in this demonstration, that such fetters as these put upon the feet of errors and heresies to secure and keep them under, still have proved (and are like to prove no other, but) wings whereby they raise themselves the higher in the thoughts and minds of men, and gain an opportunity of a further and ranker propagation of themselves in the world. It was an observation of Tacitus long since, that punitis ingeniis gliscit authoritas; To punish men of parts and wit, is to cast a spirit of authority upon them, and to make their reputation glow. Men of ordinary capacity, and vulgar apprehension, are and ever will be inclinable to think, that men of wisdom and worth will never expose themselves to sufferings, but for that which is weighty, and which hath more in it, than every man seeth. And besides, men of better breed, may easily be swayed by such a principle as this, that wise men, whilst they have the advantage and odds of their adversaries in reason, will never renounce or disclaim this so honourable an advantage by calling in the more ignoble assistance of horn and hoof to their aid. It is true, when Christ was handled with this rough hand we speak of, that piece of prophecy was verified; I will smite the Shepherd, and the sheep shall be scattered; but ordinarily the smiting of the Shepherd or head of any Sect or error, is the gathering together, yea the multiplication and increase, of his sheep. But  
Fourthly (to the main objection last propounded) whereas the innocent way is condemned as opening a door to all looseness and profaneness, she may justly take up David's complaint, and say, cruel witnesses did rise up: they laid to my charge things that I knew not. Psal. 35. 11. The very truth is, that this way, above all her fellows, is so far from holding any intelligence or correspondence with looseness and profaneness, that her face is set to advance righteousness and true holiness in all her quarters. Her heart runs parallel with David's heart in those his meditations and vows, Psal. 101. 3, 4. &c. I will set ●o wicked thing before mine eyes: I hate the work of them that turn aside: it shall not cleave to me. I will not know a wicked person. Who so privily slandereth his neighbour, him will I cut off: him that hath an high look and a proud heart, will I not suffer. Mine eyes shall be upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way, shall serve me. He that worketh deceit, shall not dwell within my house: he that telleth lies shall not t●rrie in my sight. I will early destroy all the wicked of the land: that I may cut off all wicked doers from the city of the Lord. This is such a draught and copy of Reformation as the Way we speak of (mutatis mutandis) emulates, and aspires unto. If David in those resolutions and practices mentioned, opened a d●ore to looseness and profaneness, then cannot she excuse herself from part and fellowship with him, in that sin.  
If it be replied and said; but this way taketh care for none in point of holiness, but her own: she suffereth all the world about her to lie in wickedness, and to sleep in death, without looking after them, or taking any pity or compassion on them. To this also we answer in one word:  
That she doth as tenderly, as affectionately desire and pray for, yea and with as much diligence and faithfulness, yea and prudence of endeavour otherwise, and likelihood of success, attempts and seeks the salvation of those that sit in darkness and in the shadow of death, as any other way can do. It is true, she doth not judge it any ways conducing towards the quickening of those that are dead in sins and trespasses, to put them into a conceit that they are living stones (Whilst they are yet dead) by putting them into the building of the spiritual temple of God: she knows no such method or means of converting souls unto God, as this. Nor doth she willingly suffer any man to ●at and 
1 Cor. 11. 29.  drink damnation unto himself, to further him in his salvation. Nor doth she make Faith of apparent unbelief in parents, by baptising their children, as any ways accommodating the souls either of the one, or of the other. Therefore if she declines such things as these, it cannot be argued from hence (except either ignorance, or a worse Logician, makes the syllogis●e) that therefore she neglects or casts off all care of seeking the salvation of others; but only this, that she thinks it no point either of wisdom or charity to expose herself to the displeasure of God by doing that, which is more like to expose others also to the same stroke, than any ways to comfort or relieve them. But whatsoever she can reasonably conceive or judge to be a means any ways likely to save a soul from death, to translate men from darkness unto life, she girds herself to minister unto the world both far and near, in every such thing: She cordially prays for the conversion of the unconverted, she mourns over them, she causes her light to shine before them, she bears their burdens, she entreats them gently, she feeds their hungry, and clotheth their naked (as she is able) she recompenseth evil for evil unto none of them, with all such exemplatities of life and conversation, which are sanctified, and appointed by God for the winning of those without the Word, who refuse to obey it. 1 Pet. 3. 1. And besides all this, (that which is the first-born means of conversion) she preacheth the Gospel with as much diligence, and faithfulness, and power, and with as much liberty and freedom unto all to partake with her in this her ministration, as any other way whatsoever: yea, as ready and forward she is as any other, to contribute her proportion to the full, whether in counsel, purse, or otherwise, for the furnishing of all the candlesticks in the land with burning and shining lights, I mean for the erecting and setting up a faithful preaching ministry throughout the Land, yea if it were possible, throughout the whole world. Therefore  
Fifthly, (and lastly, to the main objection) whereas this way with the permission and sufferance of it, is burdened with this jealousy and fear, that it is so highly displeasing unto God, that he is not like to turn in mercy unto the Nation, until it be removed, and all the factors for it taken away. I answer.  
First, that this jealousy and fear is of the same inspiration, with that wherewith Rabshakeh of old, sought to possess the heart of the good King Hezekiah and the inhabitants of Jerusalem, that so upon the discouragement they might be the more willing to compound for their City. But if thou say to me, ●● trust 
Isa. 36. 7.  in the Lord our God; is it not he whose high places, and whose altars Hezekiah hath taken away, and said to Judah and Jerusalem, ye shall worship before this altar? That which Hezekiah had done (in destroying Idolatry) with great acceptation in the sight of God, and which consequently was in itself a pledge and confirmation unto him and his people that God was and would be with them to save them and their city out of Rabshakeh's hand, this doth this deceived ambitious man contrive into an argument of jealousy and fear unto them, that God was offended with them; and so represents their hope and confidence, in the shape of diffidence and deep discouragement unto them. He that persuaded the woman, that God knew how that in the day wherein they should eat of 
Gen. 3. 5.  the tree i● the mid ●●st of the garden, their eyes should be opened, and they be like gods, &c. hath (it seems) possessed many amongst us with this semblable apprehension, that from the day wherein they shall destroy that way we speak of out of the Land, and suppre●●e all those that walk in it, God will be gracious unto them, and remember their iniquities no more; as if to sacrifice the children in the father's sight, were the only means of making atonement with him. But  
Secondly, how doth this carry any show or shadow of reason or truth in it, that God should turn away his face from a State or Nation, for not hating his people or for refusi●g to persecute his anointed ones? God sometimes said, That Nation whom they shall serve, I will judge. Gen. 15. 14. Is his mind so far altered in this point, that now he should say, the Nation who shall give them liberty, I will judge? The general rule of restraint which God hath charged upon States, Kingdoms, and Nations, is this: Touch not mine a●●i●ted, and do my Prophets no harm: and hath he 
Psal. 105. 15.  anywhere made independency (so called) an exception from this rule? or hath he anywhere made presbytery a distinguishing character of such of his anointed ones, who must not be touc●'d, from others of them, who may be crushed, and whose bon●s m●y b● broken? Surely circumcision and unci●cumcision differed as much, as Presby●erie and independency can do: yet the Apostle tells us, Gal. 6. 15. that in Jesus Christ neither circumcision av●ileth any thing, nor uncircumcision, but a new creature. If Independents be new creatures, and born of God, their Brethren need not fear any displeasure or anger from their Father, for suffering them to dwell in peace by them in the same Land; but have cause to rejoice in such their neighbourhood and societi●, as being pillars of the s●me strength with themselves, to support the State and Nation wherein they dwell. But  
Thirdly, (and lastly) when men's table becomes a snare unto them, 
Psal. 69. 2●. Ver. 25.  and their welfare a trap, it is a sign that God is about to bow down their backs, if not to make their habitations desolate. When the Jews began to reason after this manner, (and to act accordingly) If we let him thus alone, all men will believe on him: and then the Romans shall come, and take away both our place and nation; it was a 
Ioh. 11. 48.  presage, that the Romans indeed would come, and take away both: which they did not many years after. Make the heart of this people fat (saith the Lord by his Prophet, concerning the same people) and make their ears heavy, and shut their eyes, lest they see with their 
Isa. 6. 10.  eyes, and hear with their ears, and understand with their heart, and convert, and be healed. I say no more in this, but only pray with all mine heart, and with all my soul, that the people of this Kingdom, may see with their eyes, and hear with their ears, and understand with their hearts, that they may convert, and be healed. The Heathens were wont to say, Jupiter, quos vult perdere, dementat.  
Another objection levied against the Way is this: If this way be let alone, and suffered to take place, it will still undermine the credit and comfort, of many worthy and conscientious Ministers in the land. For as fast as they, through the blessing of God upon their faithful labours in the work of the ministry, shall convert souls unto God; this Way will allure them away from them unto itself; whereby their hand must needs be enfeebled and discouraged to their work. But to this also I answer.  
First, that if that way of Government and worship, wherein those good Ministers shall walk, who are supposed to convert people unto God, be indeed and in truth the way of God, there is little ground or cause of fear, that any other way should separate between them and their converted ones. For first, the very grace of conversion, being dispensed unto these by their hand, is a great and solemn engagement upon them, to love and honour them above others. Secondly, the person being dearly loved, and highly honoured, gives credit and interest both in the judgements and affections of those who do so love and honour, to all his matters, as well of opinion as practise; at least is complete armour of proof against any prejudice in respect of either. Thirdly, when men and women are converted unto God, they are endued with a principle of a nearer and more inward sympathy and compliance with all the ways of God, than they had before. So that there is more cause for Ministers to fear the withdrawing of their people from them before their conversion, than after, in case the way of worship and government which they embrace, be of God. For in this case and supposition, unconverted ones have no inward suitableness of soul, to incline them to love or delight in this way, and consequently their hearts must needs sit loose (if they stand not in opposition) ●o it: but those that are converted, are baptised into such a spirit, which is apt to comport and correspond with it. Again  
Secondly, if the hearts of men and women upon their conversion unto God, are so generally found (for otherwise there is no place for the jealo●●ie, which is the ground of the objection) to stand in propension to this way, is not this an argument, if not demonstrative, yet of a very high importance to evince, that this way is of a truth, the Way of God? I will wait on thy Name (saith David) for it is good before thy Saints; or, because thy 
Psal. 52. 9  Saints like it well (as another translation reads.) So that this great Prophet and King thought the general approbation and concurrence of the Saints, sufficiently assertive of the acceptableness of a way or practise, in the sight of God.  
Thirdly, those Ministers who have the spirit of this glory cast upon them by God, to beget sons and daughters unto him by the Gospel, have no cause to envy the line and measure of those who receive them from their hand, upon such terms. That which our Saviour spoke in another case, is every what as considerably true in this: viz. that it is a more blessed thing to give, then 
Act. 20 35.  to receive: And the Apostle Paul makes no other account, but that his relation of a spiritual Father unto the Corinths, his begetting of them by the Gospel, was much more honourable unto him, than the relation of an Instructor, or builder up, was, or would be unto others. For though you have ten thousand Instructors 
1 Cor. 4. 15.  i● Christ, (saith he) yet have ye not many Fathers: for in Christ Jesus I have begotten you through the Gospel. And elsewhere he counts it a masterpiece in the spiritual building, to lay the foundation. According to the grace of God which is given to me, as a wise 
1 Cor. 3. 10.  master-builder I have laid the foundation, and another buildeth thereon. So then, planting being more apostolical than watering (it was Paul that planted, and but Apollo's that watered, 1 Cor. 3. 6.) and laying the foundations of life and immortality in men, of a more honourable interpretation, than the building of them up in their Faith; the Ministers so much tendered in the objection, have not the least colour for any such grievance or complaint, as is there presented on their behalf, indeed and in reality of truth no more, than the Apostles themselves had, for complaining against such Ministers and Pastors, who feed those flock● of Christ which they had first converted unto him. And without all 
Hebr. 7. 7.  contradiction (saith the Apostle) the lesser is blessed, but never envied, of the greater.  
Fourthly (and lastly) the gracious and bountiful God hath so laid it in his counsel and decree, that, though the saying be true, which our Saviour taketh notice of, Job. 4. 37. That one soweth, and another reapeth; yet both he that soweth, and he that reapeth, should rejoice together. ver. 36. So that as Abigail told David, 
1 Sam. 25. 30, 31.  that when the Lord should have done unto him all the good which he had promised him, it would be no grief unto him, nor offence of mind, that he had not shed blood causeless, or avenged himself; no more will it be the least occasion of uncomfortableness or complaint unto Ministers, who have been faithful unto God, and brought home souls unto him, when they shall shine like stars in the firmament of 
Dan. 12. 3.  Heaven, that some of the children of their labours departed from under their hand when time was, to seek pasture and soulaccommodations elsewhere.  
Another objection seeming to war with an high hand against the way hitherto protected, is this: Can that in reason be thought to be the way of God, which seemeth so only in the eyes of a few inconsiderable, and (for the most part) illiterate persons▪ and not rather that, which triumpheth in the vote and suffrage of a Reverend, learned, pious and frequent Assembly; yea and further hath the approbation of many wise and worthy persons 
Eccles. 9 11.  in full concurrence with it? Do not wise men see more than those that are weak, and many, than few? I answer,  
First, that Solomon returned, and saw under the Sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but that time a●d chance happeneth unto them all; meaning, that God still reserves a liberty to himself to interpose, and to carry the issues and events of things against all advantages and likelihoods of second causes, when and where and as oft as he pleaseth. And therefore as King As● in his cry unto the Lord his 
2 Cor. 14. 11.  God, said, It is nothing with thee to help, whether with many, or with them that have no power: in like manner it is but of one and the same consideration with God, to bless the world with the Revelation of truth, whether it be by few, or by many, by those that are learned, or those that are looked upon as men of small understanding. Nay,  
Secondly, if we consult with the tenor of God's providence and dispensations in this kind, our information or answer will be according to the tenor of our saviour's gratulation (being now in a kind of rapture or exultation of spiri●) unto his Father: I thank thee, O Father, Lord of heaven and earth, that th●● h●st hid 
Luk. 10▪ 21.  th●se things from the wise and prudent, and hast revealed them unto babes: even so Father, for so it seemed good in thy sight. Though God be at liberty, to make the first discovery, or communication of the light of his Truth, unto the world, by greater numbers of men, and those learned and in high esteem for wisdom, as by counsels, Synods, and Conventions of men eminent in their qualifications, as well as by one or fewer, and these under no great observation for either; ●et by the more frequent experience of all ages it appeareth, that he taketh pleasure in this latter way, rather than in the former. Doubtless it was not without some very considerable ground and reason, that that ancient and learned Father 
* {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; Greg. Naz. ep. 5●. ad Procop●um. Act. 10. 40. 41  Gregory N●zianzene should say, that he never saw good end, or desirable success of any council; or that they procured any decrease, but rather increase of evi●s. Yea and adds: that the pertinacious contentions, and inordinate desires of domineering or bearing rule, were such, as words could not express. Him (saith the Apostle) God raised up the third day, and showed him openly: not unto lith● people, but unto witnesses chosen before of God, even unto us, who did eat and drink with him after he rose from the dead. Mary a woman, had both the first revelation made unto her of Christ's rising again from the dead, and also the first interview and sight of him after he was risen. Joh. 20. 12. 14. The Scripture takes special notice of Lot's departure from Abraham, before God was pleased to make that excellent discovery of himself unto him, spoken of, Gen. 13. 14, 15, &c. Yea, most of those revelations of himself, which he was graciously pleased to impart unto his ancient Church of the Jews, were not imparted unto them by their Synedrion or Great council, but by particular men; who likewise usually (if not always) received their inspirations from God, in their greatest privacy and sequestration; yea, and that (if the observation of the Rabbins will hold in that behalf) whilst they were young. That light of Evangelical truth, wherein the Reformed Churches rejoice at this day, yea, and triumph over Antichristian darkness, did not break out of the clouds of counsels and Synods unto them, but God caused it to shine upon them, from scattered and single stars, as Luther, Calvin, Zuinglius, Martyr, &c. God never took any pleasure to cumber his arm with flesh and blood, when he meant to do any great thing for his Church by it. We find him once complaining right out, that the people were too many for him, to give deliverance or victory 
Judg. 7. 2.  by; but we never heard of any complaint from him that they were too few. And why may we not think, but that God may as well say within himself, that there are too many learned and wise men in a great council, for him to reveal truth, or to give victory against error by? The reason of this kind of dispensation is obvious; and therefore I forbear (for the present) to insist upon it.  
3. As a presuming confidence of a man's legs, is a sign of such a time or chance (in Solomon's phrase) wherein the race shall not be to the swift; and so the challenging a victory, as it were of course, because we have chariots, and horses, and vast multitudes of men, expert in war above our enemies, is a presage seldom failing, that the battle will not be to the strong: in like manner when Synods and counsels shall bear themselves inordinately upon their numbers and multitudes, upon their wisdom, learning, and piety, and because of these, shall (upon the matter) challenge an infallibility (for what do they less, when they command all men's judgements and consciences to bow down at the feet of their determinations?) this is little less than an authorised ground of Divination, that they will miscarry, and that God will not honour them, with the discovery of any of his Truth unto the world. A Synod or council, though of men never so conscientious and learned, though never so both frequent and fervent in fasting and prayer before God, that shall assemble and meet together upon such terms, I mean so as either to expect, but especially peremptorily to conclude, before hand, that all men shall make Faith and practice of their decisions, or else be censured, and made to suffer like evil doers; do in this set up their idols in their heart, and put the 
E●●k. 14. 3.  stumbling block of their iniquity before their face: and consequently divest themselves of that capacity, wherein they should be meet to inquire of the Lord. Should I be inquired of at all by them? (saith God himself Ezek. 14. 3. of such) Indeed where greater numbers of men, accomplished with grace, and parts of learning, shall assemble together with humility and meekness, and for ends proportioned to the line and sphere of men, as viz. candidly and unpartially to argue and debate, and so to find out the Truth in things appertaining unto God, only with an intent and desire to be helpers of the Saints, as by making rough things plain, and things that were hard, easy, and dark things, lightsome, and not to exercise a dominion over their Faith (as the Apostle speaketh) 
2 Cor. 1. 24.  by an authoritative commanding them out of their present judgement, what ever it be, to do homage to the results of their debates, whether they see light and truth in them or no; they may expect a special presence of God with them, and the Churches of God about them, may comfortably wait for somewhat more of the mind of Christ from them, than they knew. In the multitude 
Prov. 24. 6.  of such Counsellors, there may be safety, as Solomon speaketh. I would gladly believe, if I could find where to set the sole of the foot of such a Faith, that counsels and Synods are wont to meet upon such terms: which if they do not, I am (almost) as far out of hope of having the joy of my Faith holpen or increased by them, as I am of gathering grapes from thorns, or figs of thistles. And therefore,  
4. (and lastly) Whereas the objection urgeth, that wise men are like to see more than those that are weak, and many, than few: I answer, That this is not always found true, no not in natural, civil or artificial things, wherein notwithstanding there is usually a greater regularity and uniformity in the actings and workings of second causes; much less is it always true in matters belonging unto God; wherein himself more frequently interposeth by his prerogative, and ordereth the tenor and course of occurrences and effects, besides the proportion of second causes, by the good pleasure of his will. All the great and rare inventions of the world, which either former, or latter ages have brought to light, were not the issues or results either of the thoughts or studies of the wisest or learnedest of men, nor yet of the consultations or communications of the greatest numbers or multitudes of men: but the wise Disposer of all things, according to his own good pleasure and will, cast this honour upon particular and single men, (for the most part) and those not always of the most learned or profound, as by many instances might readily be evicted, if it were necessary. And Solomon reports unto us a case, wherein one poor 
Eccles. 9 15.  man by his wisdom delivered a city out of imminent danger; which (it seems) all the rest of the Inhabitants did not see or apprehend how to do. Yea, in counsels themselves, or greater assemblies of men, it is usually seen that some one, or few, either of predominant parts, or authority amongst them, sway and steer all the proceedings, and act the judgements and affections of the rest, though conscientious and learned to a degree. So that upon the matter, and just account, the resolution● of counsels and Synods themselves, are but the fruits or putting-forth of the learning, and judgement, of a very few men; and whether these be always of the most conscientious, I had rather others should consider, than I determine.  
The last objection designed for present examination, is this that the intent and project of this way, is ambitious, high, and dangerous, that it affecteth a Dictatorship ecclesiastical, a power of Law-giving, that it undermines civil or Parliamentary authority, &c. But to this also we answer (omitting what was formerly said, concerning extravagant height of accusations and charges, and the slender probability of truth in them: as likewise concerning the special disposition of God in ordering the malice or ill will of those that are enemies, either to his people or ways, still to shoot the arrows of their accusations against their b●e●s●plate of righteousness, where it is strongest and least penetrable▪  
1. That there is not the least colour, no, nor the least colour of a colour, to charge any ambitious or Dictator-like design upon this Way. The reason is, because the most essential, int●insecall, and fundamental principles of it, stand diametrally bent against all dictatoring, and law-giving by men, in the things of God. The sun may with as much, or more reason be suspected of consulting darkness against the world, as this Way of meditating or projecting any Authoritative greatness unto itself in this kind. Indeed, when it degenerates from itself, and passeth into another kind, there may be some danger and fear of this Way; as there is that Honey should turn into choler, when the native property of it is altered by the stomach. A congregational man become a classic, may as soon as another make a Son of such a design as is specified in the objection.  
2. If the Way we speak of, should be so contradictory to herself, as to desire or project such a kingdom, as she stands charged with in the Objection; yet should not the world have the least cause to fear her prosecutions or executions in this kind. If the Lamb in the fold should threaten or project the slaughter and destruction of all the Lions in the wilderness, had these ever the more cause to be afraid of her? The kingdoms and powers of this world, need not fear either the numbers or power of the Saints, for taking away their crowns, or breaking the sceptres of their rule and government, until the world that now is be translated into that which is to come. And therefore,  
3. Whereas this Way is further arrested by the Objection, for a pioneer and underminer of Magistracy, or Parliamentary Authority; I answer, that there is no more in this Way to undermine or endanger any civil Authority or Power whatsoever, than there was in Daniels heart to prejudice the life and honour of the King, 
Dan. 6. 10. 22.  when he prayed three times a day, (contrary to the King's commandment) or then was in Paul's Doctrine of Justification by Faith to make void the writings of Moses, or the Law; whereby indeed he did establish it (as himself affirmeth, Rom. 3. 31.) though the Jews apprehended, and charged him with the contrary. And doubtless the learned Gentleman, who undertakes the unmasking of Independency, (which never wore any) is in an utter mistake, 
Independency examined, unmasked, &c.  not only of the intentions of the two Brethren of this Way (who ever they were) whose words he citeth, p. 3. of his late Examination; but also of the rational and grammatical construction and import of the words. For whereas they say, that a man may as well bring a clean thing out of an unclean, as make a spiritual extraction ●●t of a se 〈…〉, the Gentleman will needs interpret, that they make both Parliament and Assembly secular and unclean; whereas by the tenor and carriage of the whole passage, it is as clear as the Sun▪ that in neither of these expressions they reflect either upon the one, or the other; no, nor yet in those following words, wherein they affirm, that it will be demonstratively proved (against their adversary, who makes the Law of the State the first and most considerable band or tie upon men, for their submission to his Church-government) that he resolves the government of the Churches of Christ (in the last resolution of it) into the humours, wills and pleasures of the world, yea, of the vilest and most unworthy of men. And therefore, whereas upon his citation of these words, his demand is, Brethren, bona verba quaeso, the Brethren upon his interpretation of them, have far more reason to make this request unto him; Brother, bonam glossam quaesum●●. The words are good, if the interpretation did but answer. For doubtless the Brethren in the mentioned period and expressions, reflected only upon the generality of the people in the Land, who according to the laws of the Land; yea, according to the principles of all reason and equity, have the right of nominating persons into the places of Parliamentary trust and power; but have no Authority or power from Christ to nominate or appoint, who shall be the men that shall order the affairs of Christ's kingdom, or institute the government of his Churches. These, and especially the ignorant and irreligious part of them (which they that know any thing concerning the generality of the kingdom for matters of Religion, must needs know to be far the greater part in every place) are that secular root, out of which the Brethren conceive an impossibility, that a spiritual extraction should be made, that is, that a legitimate ecclesiastic power should according to the mind of Christ, or any precept or precedent of Scripture, be by them conferred upon any man: and this impossibility conceived by them, they only illustrate and declare by that parallel expression in Job, Who can bring a clean thing out of an unclean? When they imply, that men unworthy, and strangers to the power of godliness and matters of Religion, have the right and power of conferring Parliamentary trust and power, upon persons chosen by them hereinto, they reflect not the least touch of prejudice or disparagement upon the persons honoured with that choice: First, because there is no other way, no, nor is there any conveniency or lawfulness of any way whereby to ascend the height of the interest and honour, but such a choice: And secondly, the votes and voices of such men being carried upon persons of honour, worth and Religion, demonstrates that there was so much the more of God in their election; which is so far from diminishing their honour in the least, that it add● double and treble unto it. But to hold that the persons so elected, as hath been said, have a power by virtue of such nomination or election, to enact Laws and Statutes in matters of Religion, and to order under mulcts and penalties, how men shall worship and serve God; as it is a means to awaken the eye of jealousy upon them, and so is seven times more destructive unto, and undermining, not only of their power, but of their honour, peace, and safety also, than any thing that is found in the Way so ill entreated; so is it the settling of a power upon the electors of such persons, I mean, upon the promiscuous multitude of the Land, a greater power than ever Jesus Christ himself had, at least then ever he exercised. For as dare Regem argues a greater power than esse Regem, as he that buildeth an house, hath more honour than the house, Heb. 3. 3. So to nominate and appoint who shall have power to umpire in matters of conscience and of God, to determine what shall be preached, and what not, what shall be believed, and what not, is a branch of a greater root of power, than the exercise of the power that is committed unto others in this behalf. Now though Jesus Christ had a power, and was authorized by God to be a lawgiver himself unto his Churches and Saints, in their spiritual republic; yet it is hard to prove that ever he invested any other with such a power. His Apostles themselves were no Lords over the Faith of the Saints; nor had they any power or authority to impose any thing upon men, as necessary, either to be believed or practised, but what they had in express commission and charge from Jesus Christ himself to impose upon such terms. So that notwithstanding that severe & angry contestation of the forementioned Gentleman against the two Brethren with their fellows, Is this your so much boasted of preaching, writing, fighting for the rights & privileges of Parliament? whereby he thinks to dash both them and that their boasting together out of countenance; though they boast neither little nor much of any thing; boasting is their charge not their crime; they only say, and that with modesty yet, blessed be God, they are able to maintain and make good that their boasting (if it must needs be so called) in the sight of God and Angels, and men, and Devils, and whatsoever besides is named, not only in this world, but in that also which is to come. And though he hath done like himself, and (I speak it to his honour) far above the line of many others, in vindicating the rights and privileges of Parliament; yet (absit verbo invidia) I am very confident, that there are thousands of that Way and judgement, against which his pen riseth up with so much indignation, who rateably, and according to their means and opportunities, have quitted themselves upon equal terms of honour, love, and faithfulness, towards those honourable Houses, with himself.  
4. (And lastly) It were no task of much labour or difficulty, to demonstrate that the Way, in the defence whereof we have thus far appeared, is so far from carrying any malignity, or seed of danger in it to the State, or persons invested with civil power, that it is of a manifest and rich compliance both with the one and the other. He that commanded 
Matth. 22. 21.  to give unto Cesar the things that are Caesar's, and unto God the things that are God's: did Cesar as much (if not more) service, in the latter command, as in the former. Silver and gold, wood and stone, never got any thing by having an artificial deity bestowed upon them, and being worshipped, but only a mere proximity to destruction. They that should only have said unto Herod, that he had spoken like a sober and well advised man, might have showed as much affection to him, yea, and honoured him upon better terms, than they that shouted, I●s the voice of a 
Act▪ 12. 22.  God, and not of a man. There is no foundation so sure and precious to build the honour, peace and safety of Cesar upon, as a stone duly pitched for a landmark between God and him. But if there be a question or difficult case between God and Cesar, whether such and such things belong unto the one, or unto the other, they will be found the best and faithfullest Counsellors unto Cesar, who shall advise him rather to surrender unto, then to claim a doubtful right or privilege from God. The Way we speak of is so ingenuous, loyal and true-hearted to men in place of civil authority and power, that it teacheth her sons to expose themselves unto their displeasure, for the procurement of their good; which even the heathen themselves have attested for one of the best and least questionable signs of true friendship and love.  
To these answers of objections, I thought to have added some positive arguments, whereby the Way, now little more than only defended, might have gained the honour of a more perfect conformity to the Will and Word of God, than (perhaps) hath been discovered or seen hitherto. Yet I cannot but think, that the veils of the principal objections which covered the face of it, being rent and torn, the beauty and brightness of it must needs shine forth in the eyes of all those who have not sacrificed unto partiality.  
To close with a word of exhortation. The premises considered, as we love the things of our peace, and desire the speedy dispersion and scattering of that dark and black cloud still hanging and hovering over our heads, and threatening more fiery storms & tempests of desolation and blood upon us, and to see the heavens clearing up, and looking like crystal or sapphire over us, as we desire to see those terrible swarms of Locusts and Caterpillars, which now devour and eat up our good land daily, swept away▪ and carried by a strong west wind into the midst of the sea, that so we may be fed again, with the ancient heritage of our fathers, I mean plenty, safety, and peace; if there be any bowels, any compassions in us towards our nation, (so far spent & wasted with misery) towards our cities and habitations, towards our friends, towards ourselves, towards any thing which is dear either to the one, or to the other; let us be exhorted to take heed of fighting against God; let it be the first-born of religious advisements and cautions to us, not to be fierce, no, nor so much as to lift up an hard thought against Doctrine or Way claiming origination and descent from God, till we have security upon security, conditions as clear as the noonday, that they are but counterfeits and pretenders only, and stand in no relation at all, but that of enmity and opposition unto God. Particularly, let us be tender above all tenderness, to act to the value of the least hair of our heads in any way of bitterness or blood, against that Way of governing the Churches of Christ, which hath by so many good hands been presented unto us as most agreeable unto the Word and Will of God, until we see the condemnation of it written with a beam of the Sun, by the finger of God himself; until he hath disclaimed or renounced it from heaven, either by giving such wisdom unto men whereby to detect the error and vanity of it, or else hath quite rased it out of the fleshly tables of the hearts of his Saints, and distressed servants. The motion and matter is of a most serious and formidable importance; therefore let me exhort you yet once more, to beware of men, (as our Saviour adviseth, in a case of less consequence) to take heed, that no man, either through passionate exclamations and outcries, or through any fair or flourishing pretences whatsoever, draw your foot into this snare, engage you in any such warfare, wherein, for ought you know, you shall fight against God. If your judgements stand off from the cause we speak of, for the present, and you can see nothing of God in it; you may please to consider, that this was the case of many thousands amongst you, in whom there is much of God, and in whose heart is this Way, as a Way of his. If they be deceived in embracing it, God 
Phil. 3. 15.  will show mercy unto them in revealing the truth unto them in due time. But if you shall be deceived in the violence and fury of your fighting against it, is it not much to be feared, that you will be entangled with the guilt of such a sin, which shall not be purged from 
Isa. 22. 14.  you till ye die?  
FINIS.