CHriſtian Reader, my thoughts are not (God knows) againſt the Authour of theſe Sermons, in the leaſt meaſure, but againſt his dangerous Doctrine, though intermingled with truths. To be ſilent in this buſineſſe, I dare not, my Conſcience forbidding me. To ſay all that might be ſaid, I cannot, my imployments hindering me. Therefore I have thought good to offer thee, theſe few Animadverſions, to make thee to be the more awake, and cautious. Beleeve not every Spirit, but try the Spirits, whether they be of God or not.

FIrſt of all it is to be obſerved, he buildeth upon a rotten and unſound foundation, pag. 10. affirming, that we may build upon what Gamaliel ſpake in the Counſel, as good, and from God. The principall end and ſcope of what he ſpake, being the reſcuing of the Apoſtles, &c. And there being nothing in all this ſpeech (excepting onely the hiſtoricall inſtances of Theudas and Judas) 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.

Anſ. 1. I never heard ſo much good of Gamaliel, except from Popiſh Interpreters, who tell us out of the Traditions of Clemens, and out of the Roman Martyrologies, that Gamaliel was a godly man, and a Diſciple of the Apoſtles. Sure I am, our beſt Interpreters judge of him, as an irreligious Polititian, adieophorit, neutraliſt, Nullifidian.

2. His principall end and ſcope was not the reſcuing of the Apoſtles, but the preſervation of himſelfAct. 5. 26. and the Councell from the wrath of the people of the Jewes, whom he feared, becauſe they favoured and magnified the Apoſtles and from the wrath of the Romanes, which he well knew would fall uponJoh. 18 34. the Counſell, if they ſhould preſume to put any man to death, the liberty of capitall puniſhment, not being permitted to them. And this was his meaning, when hee ſaid, verſ. 35. Yee men of Iſrael, take heed to your ſelves, what yee intend to doe. Beware of provoking the people. Beware of provoking the Romancs. 3. Though there be ſome truths▪ in that which he ſpake in the Councell, yet there are there three exceeding great errours in it. One is, that he makes it an uncertaine and dubious thing, whether the Goſpel preached by the Apoſtles, and Miracles wrought by them, were from God, or from men: he puts an If, where he ſhould have put a Surely. Another is, that he judgeth himſelf, and would have others to judge what is of God, and what not, by the event, according as the thing proſpers, or not, whereas he ſhould have judged according to the truth, and the rule of the Word, let the event be what it may be. A third is, that whatſoever damnable and pernitious Hereſies doe infeſt a Church, all men, even Magiſtrates, muſt refraine from the Authors and ſpreaders thereof, and let them alone, in confidence, that ſuch wayes, if not of God, will come to nought of themſelves.

Pag. 21. He maketh a moſt odious comparriſon betwixt thoſe Miniſters who appeare for the Congregationall way (as he calleth it) and the Miniſters who appeare for the Presbyteryall way, deſcribing the Miniſters of the former way thus, ſome Ambaſſadours and Meſſengers of his (Gods) of a very choice anointing, and indued with ſtrength from on high. The Miniſters that ſtand for the Presbytery, thus, ſome that would be thought Pillars, and prime men in the Houſe and Temple of God. Surely they that would be thought ſo, are not worthy to have the ſmalleſt place in the Temple of God. Againe, he deſcribeth the people, who adhere to the former ſort of Miniſters, thus, many thouſands more, and thoſe (for the moſt part) of the beſt and choiceſt ſervants of God amongſt us. The people who adhere to the Presbyterian Miniſters, thus, the generality of people, who know little of God, or of his wayes. If this be ſuitable to a Spirit of Chriſtian moderation, and humility, that men ſhall thus commend and magnifie themſelves, as having greater gifts and graces then others, and judge the Miniſters to be preſumptuous, and the people ignorant, who are of another opinion; let every one judge, whoſe underſtanding is not very much biaſſed with partiality. Nay, let us but judge him out of his own words. I would gladly know how he can reconcile theſe things with what himſelf ſaith, pag. 27. where he tells us what opinion the Gongregationall way holdeth of ſuch as are contrary minded to it. It thinketh no evill (ſaith he) it ſpeaketh no evill of ſuch: if it conceives them upright and faithfull, with God, and with Jeſus Chriſt, it imbraceth them with all love, tenderneſſe and honour, as pertakers of the precious Faith with it ſelf, and nothing doubts but that they ſerve and worſhip God with as much ſincerity and ſingleneſſe, of heart, and are accordingly accepted by him in their way, as it ſelf. In the tranſcribing of this Paſſage, I have ſome light, to reconcile him with himſelf. There is a great If here, If Presbyterians be faithfull and upright with God, and not onely ſo, but If Independents conceive them to be ſuch. He had ſaid poſitively of the other way, many thouſands are for it, of the beſt and choiceſt Servants of God. But of this way, hee greatly doubts whether he can ſay neere half ſo much, as if Godly Presbyterians were hardly to be found, and —Vix totidem quot, Thebarum portae & divitis oſtia Nili.

Pag. 23. He would make us beleeve, that the Presbyterian Reformation, needs ſuffer nothing, nor loſe an houres time, by the Congregationall way. For, ſaith he, What doth the poore flie, ſitting on the top of the wheele to hinder the Waggoner from driving on his way, &c. The irregularity of the Mountaines and valleys in the ſurface of the earth troubles no mans opinion concerning the perfect roundneſſe of it, becauſe it is ſwallowed up into Victory by the roundneſſe of the Globe, &c. The gleanings of Independency (ſo called, will not hinder the Vintage of the Presbytery. Would God hee could make theſe things good. Would God it were not as the Remora to the Ship. If it be as the flie on the top of the wheele, why hath it hindred us from driving on our way, not for an houres time, but for a yeeres time, and much more. If Independency be the irregularity of mountaines and valleys, it will at leaſt trouble the opinion of many thouſands who are not good Coſmographers concerning the roundneſſe of the Globe. And what ſhould hinder a full and perfect roundneſſe, ſince every valley ſhall be filled, and every Luke 3. 5. mountaine and hill ſhall be brought low. And if Independency doth but gleane, why doth it glean before the Vintage. And when after, Is not the gleaning of Judg. 8. 2. the grapes of Ephraim, better then the vintage of Abiezer.

Pag. 23, 24, 25. J would gladly know, ſaith he, what or what manner of Reformation can reaſonably be expected, or hoped for without her, (the Congregationall way.) And here he enlargeth himſelf to ſhew, that without this their way, our Reformation is but a reforming of Satan, a reforming of open looſenes and profaneneſſe into Pharyſaicall hypocryſie; a taking of the members of an harlot, to make them the members of Chriſt, a quaſhing and cruſhing and breaking of the hearts and bones of the one halfe of the moſt Religiouſly-affected, for trading in Apes and Peacocks (I wiſh he had told us where their Tarſhiſh lies) for holding ſome erroneous opinions, perhaps erroneouſly ſo called. That the Presbvterian Reformation is directly deſtructive to the edification of the Saints, and doth impede their growth in grace. More of this ſtuffe you have, pag. 29, 30. If matters, faith he, were duly and fairly examined between the two combitants in this caſe, the way we plead for, would be found via lactea, the candid, harmleſſe and peaceable way: and her corrivall or competitreſſe, via ſanguinea, the trouble and ſtrife making way, &c. See alſo p. 33. 34 37. What no Reformation without the Independent way except a Satanicall Reformation, a Pharaſaicall Reformation, a Meritricious Reformation, a Perſecuting Reformation, a bloody Reformation, a Grace-deſtroying-Reformation▪ Is this his ſo much pleaded for Toleration of that way, that there can be no Reformation without it? Is this his ſo much boaſted of Charity of that way, that it thinks ſo much evill, and ſpeakes ſo much evill of any other Reformation? Where is that Presbytery that doth imbrace the ungodly, or perſecute the religiouſly affected, or hinder their edification? For my part I ſhall caſt the firſt ſtone at it. The Lord rebuke this Spirit of belying and calumniating the way of Chriſt, by which God hath beene ſo much honoured, Satan ſo much foyled, true grace and knowledge ſo much propagated and advanced. And what is this but a Fighting againſt God, even that ſinne which he himſelfe holds out as the Achan, the troubler of our Iſrael, and that which makes the Sunne of our Peace to goe ſo often backwards in the Heavens.

Page 34. 35. he ſpeaketh thus: We ſuppoſe that the Lord Chriſt, ſo far tendred the ſpirituall felicity and peace of his Churches, as to leave them ſufficiently furniſhed, and every wayes appointed with internall proviſions for the effectuall procurement and preſervation of them, without any concurrence of any heterogeneall or externall power, eſpecially conſidering that he foreſaw that theſe Churches of his for the ſpace of 300 years together, & ſomwhat more, were not like to have any accommodation at all in this kinde, from any ſecular or civill power. Now let it be remembred that this doth quite overthrow one of the grounds, whereupon thoſe that are for the Independent way, do uſually juſtifie it. When it is objected, that, that way provideth no ſufficient nor effectuall remedy for reducing an Offending or Apoſtatizing Congregation: the anſwer we receive is this; Other Churches may admoniſh, rebuke, and (if that do it not) non-communicate ſuch a Congregation. It is replyed, What if that Congregation ſlight all this, both reproof and non-communion. What ſay they for that cauſe?

The Apologeticall Narration, pag. 19. Tells us, If the Magiſtrates power do but aſſiſt and back the ſentence of non-communion, then it will be as effectuall, as the Presbyterian way is ſuppoſed to be. To this I ſay no other thing but what John Goodwin ſaith, The Lord Chriſt hath provided for his Churches ſufficient intrinſecall remedies, without the concurrence of any externall power. And ſo I leave it betwixt them to unty the knot.

Pag. 43. 44. Whereas the Vote and ſuffrage of a Reverend, Learned, and Pious Aſſembly, might be objected againſt the Independency. He tells us for Anſwer the obſervation of Gregory Nazianzen, That he never ſaw good end, or deſireable ſucceſſe of any Councell, or that they procured any decreaſe, but rather increaſe of evills.

He farther lookes upon Synods as the Eclipſings of the glory of God, That there are too many learned and wiſe men in a great Councell, for God to reveale Truth, or to give truth Victory againſt errour by, Pag. 45. As exerciſing Dominion over our faith, Pag. 46. As ſwayed by one or few of predominant parts or authority, as you may read, Pag. 47.

Let him who pleaſeth compare theſe Paſſages with the Arminians, their declamations againſt Synods, Exam. Cenſ. pag. 288. 289. and elſewhere in their writings: comparing alſo what is written by Zepperius, Pareus, Whittaker, and divers other Proteſtant Divines of the moſt profitable, excellent, and (in ſome reſpects) neceſſary uſe of Councells or Synods, and then obſerve how neer Maſter Goodwin commeth to the former, and how far he recedeth from the latter. Neither need we to ſtumble at that paſſage of Nazianzen to Procopius.

He had reaſon to ſay ſo, having ſeen ſo many Councells of thoſe Biſhops who did ſo much favour the Arrians, that he was out of all hopes, ever in his days, to ſee a free and rightly-conſtituted Councell. Nevertheleſſe Nazianzen himſelf afterwards was preſent in the Generall Councell of Conſtantinople, and did ſubſcribe the Decrees thereof, as is manifeſt by the Subſcriptions. Therefore diſtingue tempora. If things had continued in this Kingdom as they were in the Prelates time, we had ſaid of Councells even as Nazianzen did: But, Tempora mutantur, & nos mutamur in illis.

Pag. 50. He giveth a ſore Blowe to the Parliaments Power. To hold, ſaith he, that the perſons ſo elected (unto Parliamentary Truſt and Power) have a power, by vertue of ſuch Nomination or Election, to enact Laws and Statutes in matters of Religion, and to order, under Mulcts or Penalties, how men ſhall worſhip and ſerve God; as it is a means to awaken the eye of Jealouſie upon them and ſo is ſeven times more deſtructive, &c. Surely this is a means to • waken the Parliaments eye of Jealouſie upon himſelf. Shall every one in Iſrael do in Religion what ſeemeth good in his own eyes? Shall the Covenant, how neceſſary ſoever for the good of the Kingdom, be left free, that every man may take it or refuſe it, as he liſteth? May the Civil Power inflict no puniſhment on thoſe that do evil? and who do more evil then ſoul-deſtroying, and Church-diſturbing Hereticks? Hath the Magiſtrate no coercive power in matters of Religion? Let the five Apologiſts animadvert to this, and look how ſweetly it agreeth with their ſolemn profeſſing, thatApol▪Nar. p. 19. they give more to the Magiſtrate, then the Principles of Presbyteriall Government will yeeld.

Pag. 52, and pag. 18, he wiſheth it may be the firſt-born of religious Advertiſements and Cautions to us, That no man, or rank of men whatſoever, do appear, eſpecially in any high handed Oppoſition or Conteſtation, nor ſo much as lift up an hard thought againſt Doctrine or Way, claiming Origination and Deſcent from God, till we have Security upon Security, Proof upon Proof, Demonſtration upon Demonſtration, Evidence upon Evidence, that ſuch Ways or Doctrines onely pretend unto God, as the Authors of them; and that in truth they are not at all from him. This is the ſubſtance of thoſe two Paſſages put together. Now I aſſume, The Presbyterian way claimeth Origination and Deſcent from God; yet Maſter Goodwin doth not onely lift up an hard thought againſt it, but in theſe Sermons extremely oppoſe it, and conteſt againſt it, without Security upon Security, Proof upon Proof, Demonſtration upon Demonſtration, Evidence upon Evidence, that it onely pretends unto God as the author of it, and that in truth it is not at all from him: Therefore now let him give this his firſt-born for his tranſgreſſion, What if I have but one good Proof, Demonſtration, Evidence, or Security, that this or that Doctrine is Hereſie, which yet claims Origination from God and his Word, may I not appear in conteſtation againſt it, nor ſo much as lift up an hard thought againſt it, till I have multiplied Proofs, Demonſtrations and Evidences, and all thoſe as clear as the noon-day, as he preacheth? I fear, if the Genealogie of this ſame Doctrine of his were ſearched for, it ſhould be found to have an Origination and Deſcent from Socinians and Arminians, which (I conceive) I could demonſtraté, if I had leaſure to turn over my Books. However, let him conſider whether this Doctrine doth no ways fall upon the Excommunication of Hereticks in the Congregationall Way: of which he himſelf ſpeaketh thus, Pag. 34. If the errour be dangerous, amounting to, or neer an Hereſie, after two or three admonitions (that is, according to her Warrant from heaven) ſhe caſts it out of the line of her Communication, to him who caſt it in, I mean Satan.