Truth's DEFENDER, AND ERRORS REPROVER: OR A brief discovery of feigned presbytery dilated and unfolded in 3. distinct Chapters. 

The first, showing what English presbytery is.  
The second declareth what the failings and errings are, in the practice of those that have constitution by Ordinance of Parliament.  
The Third Chapter discovereth the conceited fancies, of such as mind not Parliamentary directions, either for their constitution or execution and yet denominate themselves Presbyterians.   And both Parties being found guilty of transgression, are admonished to repentance, according to the rule of the word of the Lord, that commandeth his servants, saying, Thou shalt in any wise rebuke thy Neighbour, and not suffer sin upon him, or as it is in the margin, Or thou bear not sin for him Levit. 19 17.  
And also Capt. Norwood's Declaration, proved an Abnegation of Christ.  
By J. G. a servant to, and lover of the truth.  
LONDON, Printed by Matthew Simmons, next door to the golden lion in Aldersgatestreet, 1651.   

TO THE Right Honourable JOHN BRADSHAW LORD PRESIDENT of the COUNSEL of the STATE of ENGLAND.  
MEeting of late (my Lord) with some strange undertakers in point of church-government, who thought they had done well, and yet missed at a great distance the marks both divine and human, not only in that which concerned their impowerment, but also their direction for government, and finding my Brethren injuriously dealt withal, and overmastered by more than ordinary insultation, I could do no less there & then, but defend them by my advice and counsel, which did so seasonably relieve and refresh them, as that they earnestly desired, that I would send them the like in writing, for their better satisfaction, and vesoluton in future times, whose Christian importunity, hath so prevailed with my weak ability, as that I have made a brief, yet a true discovery of feigned presbytery: And notwithstanding your Lordship, hath formerly taken notice, of the contents of the two first Chapters, yet that experience I have had of your ready ear for hearing, and soundness of judgement in knowing, makes me bold to acquaint your honour with the whole discovery, and therein especially with the contents of the third Chapter, in which are such strange and new things, as I presume your Lordship never read the like, and I humbly beseech, that my boldness may find pardon of your goodness, & amongst your great Offerings let this mite of mine receive acceptance from him whom the Lord hath made his servant and yours, to serve him the great God of Heaven and earth, and your Lordship in a higher employment.  
My Lord, no sooner had I thought thus to conclude this short Epistle: but presently was given me a gross delusion of Captain Norwood's asserted under his own hand. And wondering that such an impudent falsehood should put on a face of confidence and boldness, I thought it my duty to the commonwealth in a few words, to break his bands of ●ruths restraint asunder, as Samson arose, and cast away the strumpet's entanglements: And because I have declared before against these approbrious injuries offered to the mystery of godliness, touching our Lord's personal death and resurrection, I thought good to add them, and this to the aforesaid discovery, commending all to your honour's meditations, Who am always ready to serve you,  
John grant.   

A discovery of feigned presbytery.  
FIrst, presbytery is that regulate way of a religious Christian profession, that is declared by the Parliament. And Secondly, feigned presbytery is something denominated like it, being taken up at the pleasure and will of diverse Christians, carrying on thereby an arbitrary way of bondage and slavery towards their weak Brethren, who give themselves up to the will and pleasure of such as err, not knowing the Scriptures, notwithstanding their pretence of Church-government.  

The first Chapter, showing what English presbytery is.  
FOr the first sort of presbytery, it is such as Authority instituted in anno 1645. 1646. and 1647. by the power and virtue of divers Ordinances of Parliament: And first, we must take notice of such rules and directions, as do enable each Parish, to make choice of Elders, and that is when a County or Country is made a Province by Authority of Parliament, that Province divided by them into Classis, in which Classis respectively there are nominated Ministers and others to be Judges and Triers, who are authorized to try and examine the elected Elders, which the Parishes in the said Classis shall present unto them, under the hands of the Minister and churchwardens, and within 14 days after Election, to hear the exceptions against them, made and exhibited by any Parishioner or others, in matters of ignorance or scandal committed within 12. months before, according to the descriptions of both enumerated in Ordinance of Parliament, October 20. 1645. and as the Triers shall judge, either to approve, or disapprove, the said Elective Elders, and when the convenient number, more or less, chosen by the Parishioners, be approved of, then and not before, are they in capacity to act, that is to meet once a week or oftener; and the congregational Eldership, consisting of Minister and Elders, or the major part of them are empowered to summon before them, the Parishioners or any part of them, to examination in matters of ignorance and scandal, according to the particular heads, of each enumerated, in the Ordinance before mentioned, and they are impowered further, to take an Oath of such witnesses, as shall accuse the examined; and as the Eldership shall judge, to admit, and suspend them from the Lords-Supper, and further it is ordained, that of the congregational Elderships, are made and constituted all other degrees of Presbyterian government, for by one Minister at the least, and two ruling Elders, sent from each Congregation, is made and constituted the classical Elderships, who are to meet once a month, and by two Ministers, and four Elders sent from each Classis, is made and constituted the Provincial-Assembly, who are ordered to meet twice a year, and so by the like sent from the provincial, is the national Assembly made and constituted, who are always to attend the High Court of Parliament. And it is also provided, that for the relief and righting of such as shall think themselves wronged in the congregational Elderships, that such shall have liberty to appeal from them to the Classis, from the Classis, to the provincial, from the provincial, to the national, and from them to the Parliament, if right may not be had otherwise: And further, each Classis being constituted, they are also impowered for examination and ordination of Ministers.   

The second Chapter shows the errors and failings of this first, which is the best sort of Englsh presbytery.  
FOr although this way and order was first ordained for the good and bettering of Christian Congregrations, yet woeful experience hath proved it to be very prejudicious and injurious, through the ignorance of some, and malice of others, against the straight way of the Lord, and the Children thereof, for whereas the Elderships ought to have proceeded according to the rule, for the increase of grace, love and knowledge, and the maintenance of peace and amity, for the flourishing of true and pure religion, instead thereof, they have acted by their own corrupt minds and wills, and vented their hatred and spleen, and have prevented truth, and promomoted falsehood, and where there was quiet and peace before, they have now raised up discord and dissension, and instead of denying themselves, and bearing with, and edifying one another, they have destroyed and devoured each other, witness the third Classis of London, and the assemby of sion-college, which Committee as they call themselves, did declare in print to all the world, that this forementioned government was the will and appointment of Jesus Christ, and avouched it to be jure divino, and of themselves made additional Orders, without notice to, or leave given them by the Parliament: That all Elected Elders of every Parish, should have their names very fairly written, and set upon the Church door, desiring any whomsoever, that could make exception against any three mentioned they should be heard, at such a time and place, where the Triers would sit and receive all such accusations, they observing no rule or directions therein, provided by the Ordinance of Parliament, neither for the time limited, nor the particulars enumerated, nor the competetency or number of witnesses required, whereby illimited Jurisdictions, innovations, and arbitrary proceedings may be avoided, and as this lawless Committee then, and the Triers afterwards declared their own wills, so they all acted as corruptly; for I knew a man then chosen an Elder in one of the parishes of the third Classis, whose election was with the greatest freedom and affection of the Parishioners, as any that hath been chosen, the man being ancient in the Congregation, and had gone through most Offices amongst them, and it so fell out at the same time, there was another younger, yet a richer Parishioner, chosen also, that was one of the Triers nominated in the Ordinance, who causelessly, divers times before had declared himself an opposer, of the former, and in the Vestry he affirmed, the Party they had chosen should never be allowed of, and presently used all his endeavour, to find cause of exception, in such a malicious and inveterate manner, as the whole Parish took notice of it, so that at the next Vestry, some of them blamed him, that the State having appointed him a Judge, he should so maliciously make himself the Accuser, the Prosecutor, the Condemner, and Executioner and all: To whom he made this answer again, he whom you have chosen shall never be allowed of, and I will never give him the right hand of Fellowship, nor be reconciled unto him; upon his thus speaking, the opposed Elder desired the Parish to take notice of two things, in his implacable adversary; First, That he sets up his own will, above the Ordinances of Parliament, which gives you power to choose your own Elders, and leaves it not to his perverse will and pleasure, and again he supersedes all the rest of the Triers and Judges, for the Ordinance refers the trial and approbation to nine men, or any fix of them. And Secondly, he exalts himself above God, and his Ordinances, in saying peremptorily again and again, I will never be reconciled; for God's word commands, and his servants beseech the contrary; wherefore I pray (said he) observe what an unworthy Elder, and Judge you have chosen to govern you, for his opposition is not so much against me, as against you all, for your yea, is his nay, and you claim a public interest in me, but he denies it you, from the which to be excused, tends to my particular ease and freedom; and truly, as this his beginning was vile and corrupt, so his prosecution abundantly exceeded in hatred and malice, for in all haste, he caused divers exceptions to be drawn up against him, which he pretended to be scandalous, both in practice and Judgement, and upon summons, the accused appeared, and after their Clerk had read the exceptions, he required a Copy of them, which being denied by the Prolocutor, (which afterwards through much importunity was obtained) he then presently disclaimed and disavowed so many of them as tended to practise, and that most of them were false in many respects, and requiring them to proceed, by the rule limited to a year before, for the time, the enumeration in the Ordinance for the particular matters, and two honest Christians at least for evidence? do you tell us of the rule we should walk by (say they) we would have you know we are not tied to the letter of the rule, but the meaning of it, is left to our judgements: I hear you, said he, but I never heard before of a mystical human Law, & I tell you all plainly, that if you wave the letter of the Ordinance of Parliament, which is your direction to try me by, than I would have you know, I have as much power to try you all, as you all have to try me; and added that he was sorry to find them so unlimited and arbitrary in their proceedings; and because the exceptions in practice were vain and frivolous, and no way ordered by the Ordinance, I will not now mention them, but refer them to another day of hearing, and proceed to give you a Breviate of the Exceptions touching scandalous judgement: The first was that he had affirmed, That the first day of the week was not commanded in God's word to be a Sabbath. He answered, I have so affirmed, and if it be an error so to say, then show me it commanded in the word of God, to which they did not reply, but proceeded and said, it was further objected against him, that he denied the morality of the Sabbath. He said, before I can properly and clearly answer you, I must ask you a question, what you mean by Sabbath, whether the sign or the thing signified? And also what you mean by morality, because, I do not find the term in our English tongue, used in the Scripture? The Prolocutor or Moderator, being at a pause, I answered, I affirm that the command of the seventh day, extended not to the Christian Gentiles, and I think you are all of my mind, or else you would observe, and not profane it as you do.  
Secondly, I do hold that which the seventh days rest did signify, doth remain and continue to the end of the world, and in some respects forever also, and pulling out a Bible out of my pocket, read part the of third and fourth Chapters of the Hebrews, and opened to them those Scriptures, that speak of the Sabbath, or rest of God, before mentioned, also by the Prophets David and Isaiah, saying, To day if you will hear his voice, harden not your hearts, lest you enter not into his rest, &c. And again, we that have believed, have entered into his rest, and have ceased from our works, as God did from his, proving to them by the Scriptures, that the rest that remained unto the people of God, was a spiritual rest, and not a corporal, and you that are Ministers here, said he, know well enough, that it is concluded in the harmony of all Christian Churches, their confessions, that the command for sanctifying the first day of the week, is an Ordinance of the Church, but they being weary of his exposition and exhortation, they replied little, and less to the purpose, but proceeded to further exceptions, and said, that he was accused for affirming, that divine examples, do not always bind the conscience of a Christian, to which he answered, that in saying so, he said no more, than what themselves justified, for said he, there is a divine example, that the baptizer and the baptised, descended personally into the water together, and you baptizers follow not this holy example; they replied, it was not the custom of this Country: Behold said he, your hands and your tongue, and all that you do, is against you, to justify that to be lawful in yourselves, which very thing, you accuse in me for a scandalous exception; These and such like, they debated some three or four hours, but I will not tell you for shame, how shamefully they parted from my Friend, lest you should be ashamed to hear it: But to put a face upon the business, they summoned him twice or thrice afterwards, to make him wait, but they durst not dispute, and he finding their delays, were to the Parishes prejudice, in their right, and for their satisfaction, he made the case known to that worthy, and now Right Honourable counsellor, whose place is too high to declare his name, in so low a discovery as this; yet I cannot do less, then tell you his judgement was, that the Triers had much wronged the accused, in not bringing his accusers, face to face, according to Ordinance of Parliament, in such cases provided, and commanded him to tell them so from him, which Message he delivered to them, the next time they sat; which when they heard, they told him they did not believe him, whereupon he required them as they had power to take an Oath, so they would give him his Oath to confirm the truth of it, and when they would not, required what answer he should return to him that sent him, they said, that they could not approve of him to be an Elder, he desired their reasons, and their hands for his removing, that the Parish might choose another, all which they unworthily denied him, notwithstanding the Ordinance required them.  
If such gross injuries as these, through selfishness and carnality, have been done by the best and choicest Presbyters, by the Judgers and Triers, such as were heedfully and considerately appointed, by immediate Authority of Parliament, and if it be so with the best, what can we expect from the choice of the multitude, both parochial and classical, of which if I had but time to tell you, would make both your ears to tingle, to hear what ignorance, contradictions, nonsense & impentenency they are guilty of, besides their Pride, vain glory and hypocrisy: yet a hint of it you shall have in the Chapter following. 
The second sort of English Presbyters, are such as take upon them the name of the former, and are in some practices like them, but wholly without institution by Authority of Parliament, who in their practice heed not, but are opposers both of the Law of God and Man. therefore    

The third Chapter discovereth the conceited fancies of such as have no authority for their practice, but their own inventions.  
FIrst, for the constitution of their Church-Officers, they mind not the Ordinances before mentioned, thereby to be made capable for election, nor to be impowered being elected, and allowed, but according to their own inventions, go on in the name of Presbyterians, and choose Elders and Deacons, whereas the Parliament knew well, that the Office of Deacons was sufficiently already provided for, by divers Acts and Statutes under the name of churchwardens, and overseers for the poor, and therefore have wholly left out, that sort of Church-Officers, in their Ordinances, thereby giving us a clear evidence, that they never intended to destroy parochial Congregations, as these men unwarily do but to reedefie and repair them, by adding a helpful, careful, and watchful Office of Elders, to those Officers that were formerly, although they prove not as they were intended, and such as do thus practise a Presbyterian way in the parochial Congregations, not authorised as aforesaid, it is so far from being beneficial, as that it will prove wholly prejudicial, and it tends more to a Teaching sense of the supreme Judicature of this commonwealth, then of obedience, Of selfishness in judgement, then of sincerity of Engagement, for if such as were ordained prove not to the purpose, what can we expected of them that ordain themselves? and if those fail that are regulated, what can we look for from such, whose rule is their will? how helpless are the people that submit to them, that are not provided for to appeal from them, to free them from the wrongs they shall do them? what defence shall a Christian have from amongst them, for speaking the truth in reproof of their false Doctrine, you may judge what they will do with you hereafter, by what they do, and have done heretofore; have they chosen themselves? have they set up themselves above their Brethren? what good fruit can you expect from such evil Plants? and the choice they made was so strange and new, that as there is no example to parallel it, so there is scarce a dialect to express it, without smiling at it; that such an unanimous people, such a great corporation, and constant communicants, so that I know not a more fuller, or willing Congregation in this commonwealth, for frequenting God's public Ordinances, for these to be denied the Lord's Supper, for five years together by the same Teacher, that all on a sudden, through imposing a new fancy of his own devising, neither warranted by the Law of God or man, but destructive to both, yet all that now would follow, and dance after his pipe, should be admitted to that he had so long time detained, & yet now also publicly declared that all that would not ob●y his human invention should not presume to come to the communion, and thus he conceived and brought forth vanity, for being in the pulpit, desiring the people to meet him next morning in the Church, and some fourscore of many hundreds appearing to him, he then taught them a necessity of believing his human conceiving, to be sound doctrine and then and there, to choose a Minister, and Church-Officers of their own devising. And the first question he asked them, was, who they would choose for their Minister, and with one voice they chose himself, a fair Election to choose one out of one, and he being chosen in such an unwarantable manner as this, and accepting thereof he told them that as they had made choice of their Minister, so now they must proceed to choose other Church-Officers, and for my Assistant, I choose Mr. Maior said he, and Mr Mayor presently chose for his Assistant, an Alderman, than the Alderman chose A. and A. chose B. and B. chose C. and C. chose D. and so one chose another, till eight Elders were chosen to the Minister, or rather chose themselves, and then by their teacher's direction, the last Elder chose the first Deacon, and so from the first, one chose another, till there was as many Deacons begat as there were Elders, and Officers multiplying so fast, from so small a number assembled, they presently took counsel together, how to Officiate, and so at that instant, appointed two week days, before the next Lord's day, to give attendance to examine Communicants, and some did come and were admitted, but others who better knew the difference between will-worship, and true worship, forbore, and heard themselves forbidden that, by man, which God's word did allow them: Now in this respect, those you have for so long time heretofore condemned, shall rise up in judgement against you, and be justified in comparison of you, for as they wave the rules of Authority, and in that are blameable, as you are, yet they do it without doors, and not within, they leave all quiet at home, from whence they go, whatsoever they do abroad where they are, but you befoul your own nest, set fire of your own house, cause divisions and dissensions in your own Congregation, that before was quiet, so that nothing can be expected from you, by your own doings, but confusion and destruction; wherefore I advise my Friends that are free, not to meddle with such as are subject to change. And these things being so, for my brethren's cause I must speak, and for the truth's sake, I cannot keep silent; my Brethren are captivated and enslaved, and the truth is withheld in unrighteousness, by such as exalt themselves above all authority, that is, all that are called God, for as their Discipline, as they call it, is warrantlesse both for matter and frame, so are their doctrines, which forces me by way of discovery, thus to dissect and anatomize the whole body, or rather a Monster of this feigned presbytery. Not long since it is that I heard this Minister on Mich. 4. 3. in these words, And they shall breakr their swords into ploug-sheares, and their spears into pruning-hoocks. Affirming the Prophet in these words, prophesied of the church's state and condition under the Gospel, before the Lord's coming or general resurrection, on whom should be poured forth such great gifts of the Spirit, that they should in converting men unto God, turn their fins into graces, and their wickednesses into righteousness O strange ignorant unheard of expression! not only contrary to divine, but natural principles, how will this Teacher prove, that that evil must be turned to good, which God commands to be cast away, broken off, killed, and forgotten, a thing so contsary to grace, that the fountain thereof washes it away,, from the truly converted, the Minister endeavoured to prove this doctirne by a parallel Scripture where Wolve are turned into Lambs, and smarling dogs into harmless sheep, as he said, alluding to Isaiah 11. 6. The wolf shall dwell with the Lamb, and the Leopard shall lie down with the Ktd, &c. Now the Gentleman is not alone in this last Exposition, for many others besides him, have declared the same mistake, neither is this last Scripture parallel to the first, for this last proves evil creatures shall be made good, but not as you expound the first, that wickedness shall be converted and turned into goodness: Sir, I dare not use my strength, now I have you at an advantage, through your own weakness, but for your further information, I affirm, that neither of these places are figurative, but both literal expressions, and teach not the doctrine of man's conversion, but the whole creation's restitution, holding forth the state of perfection, and not that of regeneration, according to Rom. 8. that when the sons of God shall be revealed or manifested, than also shall the whole Creation in the Apostles meaning, participate according to their ability and capacity, in the glorious liberty of the inheritors of salvation. And I further affirm, that the Elect of God are never called in the Scripture Dogs and Swine, as the Reprobates are, because the truly sanctified 
2 Pet. 2. 22.  never return to their loathsome vomit again, nor the purely washed, to wallow again in their filthy mire, nor after putting their hand to the plough, to turn back, nor never shall tread the blood of the holy Covenant under their feet, after they are throughly sanctified thereby, nor sin willingly, in hating and despising the blessing after the true knowledge of it, and in this respect only, it cannot be said of the Saints, as of the wicked, but such were some of ye, although in other respects it may be so said.  
Now my conclusion shall be an exhortation to repentance, for when we have done, that we should not have done, the next way we are to take is to repent of it, therefore see how you have transgressed the rule, which saith, Give unto God the things that are God's, and unto Cesar the things which are Caesar's; that is, to the supreme power, whether it be in one or many, the things that pertain to them, now both the lawgivers require submission to their directions, that so there may be quiet and order in the commonwealth, without which you are not true thereunto, & so walk not according to your engagement, & for you to raise up a select Congregation out of an authorized or legal one, it tends rather to strife and dissension, than peace and unity, and thereby as much as is in your power, deny that to Cesar which belongs to him, and in so doing you deny God his due also who commands obedience to every ordinance of man for his sake, and for your conscience sake also. And for as much as you are all before named, faulty in one respect or other, I admonish you all to repent, and advise you to look higher, than these outward external administrations, which are common as well to outward Christians, as to those that are inward, and labour for that holy-eye-salve, which will enable you to see and discern those spiritual high and heavenly administrations, that none but the Elect, called▪ and sanctified, can understand or participate in such peculiar treasures, and privileges, that the world can neither give nor take away, which will make us Christians indeed, and Members of the Church of Christ indeed, and true worshippers of God indeed, and to be approved (though not of wicked men, yet) of God, in whom I am  
Yours to be commanded in defence of the Truth. J. G.    

Captain Norwood's Declaration, proved an abhegation of the truth of Christ's incarnation, discovering thereby those strong Satanical delusions, to which he is given up, even to the belief of lies, in opposing the Author of salvation the Doctrine of regeneration, the hope of the second and better resurrection, and the glorious and endless reward in the world to come.  
ANd because we are to deal with the old Nicholitan Doctrines which always hath been and now are the Depths of Satan, we must first premise such Tenets of his, which are plainly avowed, or else from what he hath written, necessarily or absolutely concluded, remembering also that he will yield to all manner of Scripture readings, although never heeding their proper and distinct meanings, and I marvel to find this Declaration in Scripture expression, for as much as he and his have most wickedly affirmed, that the Scriptures the Old and New-Testament is Ante-Christ, even that Scarlet clothed whore, which hath made the Nations drunk with the wine of her fornications, now you shall find this abominable boldness accompanied with miserable ignorance, of the faith the just do live by, in that he knows not what the hope of true believers is they stand by.  
For page 5. and the last line, he is as corrupt in his expressions, as he is in his delusions, for the Apostle doth not speak in his language of the Saints bodies in the resurrection of the just to call them earthly, and bestial, like the beastly Spirit he is lead by, but being guided by the holy Spirit of truth, calls them incorruptible, immortal, spiritual bodies &c. 1 Cor. 15. and proves plainly that the resurrection of the body (that which the captain denies) to be an unquestionable truth, by the common and daily experience of the sowing and growing of seed, vers. 37, 38. thou sowest some bare grain of wheat or other (which is not quickened except it die) but every seed comes up with its own body, not bare, as it was sown, but glorious or clothed upon, so also is the resurrection of the dead, saith he, meaning man, its swoon in corruption, it is raised in incorruption, it is in dishonour when it is sown, but it is glorious when it is raised, verse 43, 44. A more clearer and fuller manifestation of this I made to Mr roil in my defence following, in the 5, 6, 7, and 8. pages of Lamp of light, as also in my first answer to him, The Cure of deadly Doctrine, page 4, 5.  
Furthermore as Capt. Norwood doth in his Confession of Faith, pag. 1. in words acknowledge the divine nature of the second Person in the Trinity, as giving to him the name and title of infinite power and wisdom in Creation, according to that which is written, By it all things were made, and without it, was made nothing that was made: so far his expression is true, what ever his meaning be of the divine nature, but whereas he further saith, which is also called Christ the first borne, or only begotten of the Father, or the anointed, these titles or appellations cannot relate to his divine nature alone, but his human, as the name Jesus or Christ was given to his person, when he was circumcised, his proper name by which he was known from other men So the Prophet David in Psal. 89. 27. applies the appellation of the first borne, to Christ's human nature; as a King in his glorious kingdom (and yet not divided from his divine) I will make him my first borne higher than the Kings of the earth, pointing to the time when he shall take unto himself his great power and personal reign: Agreeing with another expression of his, in the Psal. 2. 6. I have set my King upon my holy hill of Zion; that is, Christ personally and not mystically, and by this name he calls his Church and kingdom, also Ephraim (saith the Lord by Jeremiah the Prophet) is my first borne, Jer. 31. 9 Likewise the Capt. applies the term only begotten of the Father to the divine, which most properly is appliable to Christ's human nature, his incarnation, and so do the Prophets and Apostles speak Psal. 2. This day have I begotten thee, God the Father speaking to God the son, in and by David, and so the Apostles testifying to Christ's incarnation, death and resurrection, Acts 13. 30. they prove it by the same prophetical words, foreteling of Christ's coming in the flesh, Thou art my son, this day have I begotten thee, and they add for further proof of Christ's humanity, vers. 35. wherefore he saith also in an other psalm, Thou shalt not suffer thy holy one to see corruption, Psal. 16. which words point plainly to Christ's body in the sepulchre, and in proof hereof the Author to the Hebrews is beyond all exception, for in this respect only of the personal suffering of death, he was made a little lower than the Angels, who as touching his divine nature, he was above them, but in regard of his humanity in suffering inferior, now see (most ignoble captain) how your opposition exceeds the cursed Jews crucifixion, for they did but kill that body of his which through the power of God was raised the third day, but you utterly destroy, deny, & annihilat that body, and roared it out daily to your deluded Disciples, that Jesus Christ is a quality, and no way to be conceived or understood personally for that you make an allegory.  
Observe further, that whereas this captain unwarily hath joined these terms anointing and anointed together, thereby as he saith to declare the second glory or manifestation of one unity in the trinity, and yet plainly abnegating and denying the human nature of Christ, how the infiniteness of unction, in any true consideration can be said to be anointed within itself, implies finiteness, and for as much as the finite anointed is inferior to the fullness of anointing being infinite, I know not how he will clear his own words from absurdity, but in this gross mistake he concurreth with his Friend Mr. roil, which makes the letter of the Scriptures, that speak of Christ's human nature, to be but figurative expressions, and fulfilled in every one of them by several removes and degrees of dispensations, as you may see more clearly opened in the 4. and 8. pages in the Lamp of Light following. Again, the Capt. in page the second hath these words, the same Christ I steadfastly believe to be my only and alone right, and life, and salvation, and so much, and so far as I have attained him or it, or rather he or it is risen up or brought forth it or himself in me, so far I judge myself to live or be alive, or saved,, or to have attained salvation, &c. under which plausible words of his, lies abundance of corruption and rottenness, for he intends by the party spoken of, not only himself, but every man also, and by him or it the light or life before mentioned, which he saith is inherently in all mankind, as the soul in the body, and when he that is his fancied Christ Jesus, is manifested and revealed or raised, than is this salvation accomplished, the resurrection at the last day finished, and the world to come possessed, and all what glory soever the Scriptures speak of, or the Saints of God hope for, is now completed and perfecteded in men, in which insertion is included many gross falsehoods and absurd contradictions of the truth of God. First, That a man's happiness and salvation proceeds from something within man, as he is man, and not from some one thing without him, and so becomes happy, by himself, or by something of himself, which was borne with him, and not by imputation of another's righteousness from without him. And Secondly, he overthrows all future hopes whatsoever, and affirms there is no other resurrection, glory, or happiness then what is enjoyed in men, in this cursed world, in this vild and corruptible body, by which it plainly appears the man is both ignorant and destitute of the lively faith, and assured hope of God's elect, for which there needs no greater proof against him than his own confession, which wild and mad doctrine, is further discovered and condemed in the Lamp and cure following.  
Again, the Capt. seems to vaunt much of his knowledge of heaven and hell, and saith that there is no other of neither, but what is now in men's bodies, a thing as strange as the rest, yet that he may be proved deluded, we must first consider that the term heaven is variously taken, and hath different meanings in the Scripture: first in a strict, secondly in a more general sense; in a strict sense, is sometimes meant the doctrine and beginning of the kingdom of Heaven sometimes the righteousness of the kingdom, sometimes the Children of the kingdom, sometimes the glorious kingdom itself altogether considered, sometimes the contenent and place of this kingdom's perfection. And secondly, in a more general sense, the profession of the doctrine, and place of the kingdom's regeneration, now as I formerly told your Brother roil, in Cure of deadly doctrine, pag. 4. that the truth of terms is the preservation of proprieties, which here now I shall more clearly open to you; And Sir, I pray take notice, for you to speak indefinitely, as you have done of a term, which admits of such different exceptions, in so doing you have spoken altogether unprofitable, because in such cases, the definition shows the meaning, not the term, so that in the rule of reason, no man can expect a full answer to a doubtful assertion, yet that you may be answered we will presume your intention that, by the term Heaven, you mean the place, and everlasting glorious salvation of the Saints, now the Scripture shows the place, in which they shall enjoy eternal salvation to be without them, I go to prepare a place for you, (saith their Lord) again I will prepare a place for my people, & they shall be removed no more, now this holy place promised, is the new heavens, and new earth, in which dwelleth righteousness, in which place there shall be no evil nor sin, nor curse, nor death nor sorrowing, nor crying, even such a place of holiness and perfection, as Adam enjoyed in his innocency, which place was not contained within his body, but his body within it, he personally had dominion over all the whole cr●●tion, and not all the whole glorious creation contained within his person, but as it was without the holy man in his innocency, so it shall be with Christ their King, & the whole house of Jacob in their excellency in the world to come, whereof the Prophets speak, in which all things; that is, all created things shall be subjected and subdued under Christ's and his Saints feet, Heb. 2. and then also shall the kingdoms of this world, become the Kingdoms of our Lord and his Christ's, where he and his Saints shall reign personally for ever and ever, and then all Kings and King's Subjects shall fear and fall down to him, for all Nations shall serve and worship him.  
Consider likewise how the Saints desired expectation is to be clothed upon with their house that is from Heaven, which is such an extraordinary glory as Moses & Elias was clothed with in the holy Mount, which were visible and transparent beauties as well as internal: And in the morning of the Saints awaking, at the general resurrection they shall shine (saith the Prophet) as the brightness of the Firmament, and as the Stars for ever and ever. and so saith our Saviour and Emanuel, As truly God, so truly man, whom you despise and scorn, thus understood and acknowledged, nevertheless at the end of this world, when the time of separation shall be between the Children of the kingdom, and the Children of the wicked one, Then shall the righteous shine forth as the Sun, in the kingdom of their Father, and this is added, Who hath ears, let him hear, which hearing ear, your Declaration shows you have not, as certainly as any thing you want in the world besides, and when these things come to pass, as truly speedily they shall, then shall you be forced to confess a Hell without you also, as well as a Hell within you, and condemned with shame, and clothed with confusion, as with a mantle, when the undying worm is spread under you, which shall also cover you; then shall you see him and his, whom you now blaspheme and persecute, to be personally glorified, but yourself justly and everlastingly tormented and condemned except you repent: in the mean while I leave it to all people, to whom these presents shall come, to judge if you be not a lying deluded Prophet.  
And as I fear not to undertake the captain of my Lord's enemies, although he be an uncircumcised Goliath, and▪ a leader of the host of the huge Camp of the Philistines, the Lords adversaries: so I fear not likewise to reprove all such Ministers, of all denominations, that pretend to feed and lead the lamb's Army, and to be shepherds of God's holy flock, and yet do let such Wolves as these, to worry and destroy the harmless sheep, and so smite the shepherd, as to kill and crucify him the second time, and this done, not in a corner but in the sheepfold, before all their faces, and yet not one of you have had a word to speak, for your pretended Master, nor his faithful Servants, I could tell you where in London and Westminster, both publicly and privately, by men of your own coat as you call them, as well as by others at York and Canterbury and all over the Nation, of which the cure behind will tell you more, how these corrupt, abominable and rotten doctrines have been plainly advanced and put to sale, to the killing of the head of Christ's Church, and the poisoning of the Members thereof, and yet not one of you all as I know of, have appeared in the cause of truth against them; now how will you acquit yourselves from that woeful sentence, and lamentable reward of unprofitable Servants, without repentance I cannot tell you, but I admonish you all to look about you, for the hour of account and reckoning is very ne'er coming, of which saith he that is your Friend, Come Lord Jesus, come quickly.  
J. G.   

These two letters came to my hands after I had fully concluded the premises, which in regard they concern the said Capt. and his blasphemy, are thought fit to be here annexed.  

SIR,  
MY due respects presented unto you; whereas I understood by a friend of yours, by accident, that you are now about or intend shortly to write, (and that justly) against one Capt. Norwood, a notorious blasphemer in our age, I could not choose but acquaint you with my thoughts upon this subject, viz. That without controversy, 'twill be a very shame to the rabbis of this time, Presbyterians & Independents both, I mean, that pretend so highly on all sides to the truth of their Master (as they say) and yet leave (like hirelings as for the most they are) his truth and poor flock, to be torn, and rent by ravenous wolves, and not once appear, or so much as open their mouths in public, to speak a word in their behalf: Sir, the word long before declared is now fulfilled, that grievous wolves should enter, &c. men speaking perverse things, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, &c. Lovers of pleasure rather than of God, &c. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Whose God is their belly, whose glory is in their shame, who mind earthly things; to their shame be it spoken; Sir I have herein sent you a copy of a Letter writ to a scholar, Mr Simpson by name, by some surnamed of Holland, of whose Congregation the said Capt. was sometimes one, and by him excommunicated, as 'tis reported: the language for some reasons is Latin as you see, the effects to delare some horrid blasphemies maintained by a Goldsmith (whose name I know not) and the said Capt. Norwood: and in the conclusion a secret check to Mr. Simpson, as (by his not preaching repentance) being occasion to the said captain's apostasy, after whom it is justly feared, many blind (their Leaders being blind) will draw back and fall into perdition. Sir, I have no more to say but this, that if the thing be true, then go on carefully and prosper, and let this letter enclosed (if you think good) be added to your paper, and the Printer will give you thanks, by which means this and the ensuing, and last age, may better discern and reject the said captains blasphemies which is the chief thing herein desired by  
London 10. June 1651. Your Friend, Philalethes.   

NUdius tertiùs (Dom.) Conventui, cui presuisti, super insignis ob Apostasiam tantum istius ad exitium usque & tenebras aeternas seipsum & alios ducentis Norwooodi erroribus seu blaphemiâ potiùs & in Deum suaque scripturarum eloquia sacra, testimonia veritatis aeternae certissima, Tabernacula atque sua, & illa habitantes nefariis convitiis & execrandis accito, fortè quidèm adsui; contra ipsum, atque nil certè nisi verum referentes (de erroribus innuo tantùm rebus de navis venditione tunc, memoratis mihi penitùs ignotis) quosdam audivi; audita, verissimè prolata ac testata esse cognovi.  
Sepè enim (amici cujusdam primùm rogatu, ducis praedicti domi die dominicâ, quam plurimis undique illùc conglomerantibus interfui. Aurifabrum atqueQuendam effrontem admodùm ore atque impio quasi tenebrarum spiritu inflatum, tibi audita, alia & in super quam plurima, e faenestrâ capite exerto, effutientem, inter quae saepissimè, & deum esse omnia, & omnia esse deum, animam atque ipsissimam esse {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, imò & Deum ipsum esse, impudenti blaterantem ore, verbis praeterea conceptis, penultimâ die dominicâ, talia evomuit, scil. Hic (inquit) peccatum AntiChristum esse, ille Romanum pontificem (vel Romanorum summorum pontificum successio nem) magnam illam meretricem Babylonicam (Johanni, in Apocalypsi perspectam) esse dicit, alii atque alia de illâ somniant, Assero autem ego (inquit) Evangelium (testimonia nempè divina) magnam illam meretricem Babylonicam esse, cum quâ scortati sunt Reges terrae, quae atque Natione: omnes & totius pene orbis terrarum populor scortationis suae vino sopitos inebriavit.  
Plura insuper hisce non dissimilia, audaci admodùm ac front perfricti balbutire nequaquam horrentem, vel refugientem, audivi; Norwoodum atque ipsum in sui magistri, aurifabri nimirùm verba effutititia etsi, & horrenda, vel jurare tunc paratum fuisse, omnibus astantibus, luce meridianâ clarius perspectum esse constat.  
Infanda haec tibi (Dom.) super illis (opinor) dolenti, inaudita ipsa adhùc, & neoterica ratus, scribendo retuli, te atque & tuos, de praefato à vobis descito ejiciendo solicitudine haudquaquam obstrictos esse volo; quùm ipsum jamjam, deum in notitiâ retinere nolentem, refipiscentiâ, humilium nempè ac pauperum, spiritu scilicet & corde contritorum dei servorum tenui quidèm statu & implacido, sibi jamdudùm & aliis quam plurimis hodiè delitentibus spretâ & posthabitâ, à Deo in mentem judicii omnis & veritatis expertem mendacia atque obcaecatum absorbere inhiantem, traditum penes satanam, praesenti clarissimè constet.  
Plura nolo, nisi quod te, (Dom.) execranda ista praefata, odio habere, & in aeternum rejicere, & refipiscentiam (cujus expers omnis, quisquis sit ille vel illa mortalium, adventu Christi domini nostri novissimo, resurrectionis nimirum die omnibus divitiarum, voluptatum, requiei atque presentis scatentibus, quibus cordis praeputium non circuncisum est, soporis spiritu semper torpentibus, & callo obductis, otio & mundi praesentis perituri deliciis diffluere potiùs quam resipiscere, eligentibus, singulis atque cervice durâ & spiritu infracto, timendâ valdè, ac tremendâ, mundo & securo impendenti, celeri atque admodum nunc gressu advenienti, certè peribit) tuos posthac, ut iram effugiant venturam aeternam, docere admonet  
London 23. die Aprilis 1651. Penitus tibi ignotus    
FINIS.