Sectaries vnmasked and confuted. By the treating upon divers points of doctrine in debate betwixt the Presbyterialists and sectarists, Anabaptists, Independents, and Papists. / By George Palmer wel-wisher to a warrantable uniformity in godly religious exercises.

Sectaries vnmasked and confuted. By the treating upon divers points of doctrine in debate betwixt the Presbyterialists and sectarists, Anabaptists, Independents, and Papists. / By George Palmer wel-wisher to a warrantable uniformity in godly religious exercises.

Table of contents

[1]

Title page

TO THE CHRISTIAN READER.

Sectaries unmasked and confuted.

[2]

Title page

An Advertisement to the Reader, for the better understanding of the Subject in the ensuing Discourse, as a preparative.

§

§

§

[Page]

[Page]

SECTARIES VNMASKED AND CONFVTED. BY The treating upon divers Points of Doctrine in debate betwixt the Presbyterialists and Sectarists, Anabaptists, Independents, and Papists. By GEORGE PALMER wel-wisher to a warrantable Uniformity in Godly Religious exercises.

Out of the mouth of Babes and Sucklings thou hast ordained strength, because of thine enemies,

Psal. 8. 2. Matth. 21. 15, 16.

If these should hold their peace, the stones would immediately cry out,

Luke 19. 40.

And my speech, &c. was not with enticing words of mans wisdome, but in demonstration of the Spirit, and of power, that your faith should not stand in the wisdome of men, but in the power of God,

1 Cor. 2. 4, 5.

London, Printed by Richard Cotes, 1647.

[Page]

[Page]

TO THE CHRISTIAN READER.

Beloved,

IT may seem strange to you, that I am approached to the Presse; And I confesse it is strange to my self. And therefore, both you and I may revive the ancient proverb, viz. Is Saul among the Prophets? But yet considering the great distractions among the children of God generally, and that in a time after so manifest issues of blood, which have been mortall to many hundred thousands, and yet notwithstanding wee being in want of the two happy staves; viz. the staffe of Beauty, and the staffe of Bands: And that they are obtained, First, by a warrantable uniformity in godly exercises of our true Religion, which is compared [...]o a staffe of bands; and the second (which is a consequence of the first) viz. unity of affection, which is compared to a staffe of beauty, these two being the supporters of a people from confusion and destruction, whereever they have their being. Secondly, considering also, that although a man ought to see to his owne house, and not to adventure to meddle with his neighbours dwellings, untill hee bee called by an outward voice, as well as by an inward provocation, and [Page] that notwithstanding upon an extraordinary case of danger, hee may (if not absolutely prohibited) put to his helping hand when a whole City is on fire, for it is then expected that their neighbours should come without an outward call, and put to their helping hands. Provided that when hee appeareth, hee bee allowed and approved by those in Authority there, that he bee able to doe good and not hurt; And also, considering how many have adventured now in these times of danger, that have been much defective in some things by them put forth: And further seeing some have thrust forth the poyson of Aspes to the increasing of our Kingdomes sicknesse: And also that many have been permitted to use their Pens, who were but private men, and perhaps, they have not all of them brought gold, nor much silver, yet accepted too: These things being by mee thus considered, and being absolutely perswaded that I have some water to quench the fire; and also some gold, if not silver, and pearles, to helpe repaire what wilde fire hath exhausted; I therefore have adventured toward the ruinated House of this our Israel: And my chiefe care is to bring such materialls as is most wanting to it, for if I come not with fitting matter, I shall doe little good, if not much hurt, as some others have done before mee: Yea, I, in so doing, may too easily increase the flame. For sometimes, the lesse straw or combustible matter is best, especially when the fire is too neare the thatch already; And so many (that seeme to bee friendly helpers) are crafty hinderers in this our great necessity: And truly I see many at worke, and labour at it too, but they cannot well conclude about those things that are wanting to this House. Therefore I am busied in the viewing of the materialls, which (as I thinke) bee those that truly belong to some speciall parts of this frame; the which are sought for by many, and yet scarce found; (especially by divers of the Sectaries:) One saith, this is the piece that ought to be next; and another saith to him, that that piece doth not belong [Page] to any part of the building, but that it belongs to Romes Synagogue; and another hee would lay a foundation where there is a good one already; and a fourth, hee would take away both that good one already laid, and the other that perhaps should lye somewhat neare it too; and a fifth, hee like a cunning fox, would perswade them that it doth not belong to any of them all to build about that frame, and tells them in plaine termes, that they are not lawfully called to build there in this Workmanship; his policy was no other, but to keep them at strife from building, untill the House were quite consumed by his wilde-fire brought from Rome, to which place hee did belong, (but that hee had cloathed himself in a sheeps skin, and would be thought to bee a true sheep, that hee might the more easier deceive.) But I am sure there are many honest builders, and they are lawfully called too, and also that they have true materialls, but that notwithstanding this fox, with wolves, and certaine beasts of the bottomlesse pit doe hinder them, by putting all the parts of the materialls of the House in such a mixture of confusion, that many who have least policy, cannot easily finde the true piece that is to bee laid next in the building: And some other of them doe know the right pieces, but will not confesse which they are, because they would hinder the other builders, that so they may take some of the parts of it, and build little caves for their owne private profit and gaine; My paines herein, is to describe the true parts of this frame, and to lay them in order ready for those that are the true builders, and to unmaske the counterfeit builders, (or rather, the pullers of it downe) as also to helpe the weake in judgement, who can scarce know the right piece, or true part of the building, because the smoakie flame hath discoloured it: I doe perswade my selfe, if this could well bee done, wee should soone build peaceably, lovingly, and in a godly uniformity, though some peevishnesse would bee still amongst many, [Page] because they have suffered some losse since this flame began.

My endeavour is to shew what the Church of Christ in the largest sense, doth consist of, and who ought to feed them, and who ought to ordaine those Pastors; and where, or how they should dwell, and many particular Points that are in difference betwixt the Presbyterialists, and those that dissent from them in the government of the Church, &c.

If you thinke mee too tart in my passages, I pray consider with me, that the government of the Church is no light fly; it is either a great happinesse if it be in a good frame, or a great misery if it be in confusion, we have experience of it too much already.

Secondly, my sharpnesse is not intended to any, but to those that deserve it, to others it is not meant.

Thirdly, I beleeve that rationall men, and single-hearted, will not much dissent from me in those things which I have laboured to prove and maintain for truth.

Fourthly, I am ready to receive a confutation in any thing wherein you can with either Scripture or Reason confute mee; provided, that you doe not argue against Scripture, where a Babe may not onely read, but as easily conclude what is truth.

Sixthly, perhaps my plainnesse in phrase and method may dislike some that have more learning in the Tongues, and other Liberall Arts to display truth with, I intreat them to note what my end is in this my paines, not to come with excellency of speech, if I had it, I aime at truth of matter, for it is that which we have need of in these times.

Seventhly, I beleeve that they are the vulgar sort of people that have most need of helpe in these Points I treat of; for the Learned I hope, there are not many of them that doe [Page] much miscarry in these things, nor will dissent from the substantialls in them.

Eightly, if I chance to come out a second time, it may hap I may sore higher then some looke for, but I would first appeare to the weakest, for they are those that the wolves doe watch to make a prey of chiefly; therefore I would endeavour to secure them, and then I passe very little to meet with both Fox, Wolfe, and all the Frogs of Rome: And so much I beleeve you will conclude upon, when you see their skins so pulled about their eares, as in this Booke they lye, if a course be but timely taken with them, they will rather be gone from us, then stay to be so mangled, as here they be.

Ninthly, I intreat you to bee advised by mee in this one thing, especially, viz. when any Point is treated upon in any Booke, wherein the Text to prove a Doctrine by, is not expressed at large by the Author, but the place named by figures onely, there take good heed lest you (too soone) make a conclusion of a (supposed) truth, before you looke in the Text it selfe; for many Writers doe not rehearse the sentence it self, but name the place, and so goe on in argument with it; and many times the Reader makes a conclusion as the Author of the booke doe conceive to bee the truth, although it bee many times false; therefore it were good that all Writers would rehearse the sentence of the Scripture they quote to prove any thing by, at least in a matter that is of any great weight, as in this Book I doe. Another thing I intreat of you, which is this, that you will read seriously, and minde onely that you read (free from distraction or trouble of minde) as you read; and read through a Point from the beginning to the end, when you read. And when you have a Booke, whose matter is sure Divinity, and short for memory, and plaine for capacity, keep that by you to view continually.

[Page] I intreat the Reader to accept of this my good will to doe him good, and by his so doing, I shall bee well satisfied; and bee ready in any way I may or can be able to be

Your Servant George Palmer.

Canterbury, June 11. 1647.

[Page]

Sectaries unmasked and confuted.

NO separation ought to bee in the Church of Christ, nor divisions, or forsaking the assemblies of our selves together in the publick Ordinances of godly and religious exercises;The Texts a [...] named. Rom. 16. 17. Mark them which cause divisions and offences contrary to the Doctrine which yee have learned, and avoid them, &c. 1 Cor. 1. 10. Now I beseech you brethren, by the name of our Lord Jesus Christ, that yee all speak the same thing, and that there bee no divisions among you; but that yee bee perfectly joyned together in the same minde, and in the same judgement. And in Chap. 3. 3. Yee are yet carnall; for whereas there is among you envie and strife, and divisions, are ye not carnall? &c. And Heb. 10. 24, 25. Let us consider one another, to provoke unto love and to good workes: Not forsaking the assembling of our selves together, as the manner of some is, &c. 1 Cor. 12. 24, 25, 26. God hath tempered the body together, having given more abundant honor to that part which lacked, that there should be no Schisme in the body, but that the members should have the same care one of another, that they should suffer one with another. By all these places of Scriptures it doth appear that the Church should have no divisions, viz. Christs body: I say it should not have divisions; for although at some times it had some divisions, yet the Apostles did alwayes endeavour to reclaime them from such divisions, as you may see by these texts of Scriptures here now quoted.Question, wh [...] divisions thos [...] were, to bee examined. But it is to bee now considered, what kind of Divisions those were (at least chiefly) that the Apostle doth disclaim, which was amongst those members hee then did dehort these Corinthians from: and how farre he then (for the present) did (condescending to their weaknesse) permit them liberty of conscience; for, as I said, hee did endeavour to settle them in one way of religious exercises void of division, though (for the present) hee permitted them some liberty of conscience in some things that were of least concernment, and not destructive to the whole Body, or indanger it to an absolute confusion; And to this end, I will first look over the Texts already quoted, and produce what I am able from them; and after that produce Reasons to [Page] shew the inconveniences that comes by the divisions that are amongst Christians in their religious exercises.The inconveniencies of divisions promised to be observed. Briefly, and also the happines that we may attain unto by a godly unity in affection; and next after I will by Arguments endeavour to shew, that this unity in affection is much forwarded by a uniformity in religious exercises,The excellen [...]ie of godly u [...]ity. where it may be attained in a warrantable way; and next, whether we may not now in these our dayes attain unto these things,This unity is much forward [...]d by a uniformity. without offending (at least much) any (good) conscience though weak. And then I will hang forth some signes or characters by which wee may collect which party is in most fault in their conversations between those that stand for the Presbyterialists government,And whether we may not ar [...]in it now. (or at least nearest it) and those that dissent from it, and proceed to the Independent ways, which they call Congregationall,The hinderers of this uniformity to be ex [...]mined. that so we may by that meanes see our hearts more clearly: For doubtlesse many of us that are assured that we have some goodnes in truth in us, are not so forward and apt to espy our sinister ends, or by-respects; and that it is a great tryall to a man (who having once interessed himself to maintaine an opinion) to undergoe a disgrace by renouncing it afterwards, [...]t's a great tryal [...]o them that [...]ave once inte [...]essed themselves in an op [...]osing way, to [...]eforme from [...], though con [...]inced, because [...]f disgrace. though he be convinced in his judgement; And I will briefly note some things that may move us to give God the glory, and our selves take some shame, seeing wee all deserve it. And lastly, indeavour to perswade those that stand for the Presbyteriall government to imbrace those (that renounce the other wayes, or any sins whatsoever) without casting their sins in their teeth; for, in many things wee sin all. The first Text quoted, is, Rom. 16. 17. Now I beseech you Brethren, Motives to the [...]ontrary: [...]erswading [...]hose that stand [...]r the Presby [...]erians to im [...]ace them &c. marke them which cause divisions and offences, contrary to the doctrine which yee have learned, and avoid them; for they that are such, serve not our Lord Jesus Christ, but their own belly and by good words and faire speeches deceive the hearts of the simple. The scope of these Texts, is, to prevent divisions in the Church of these Romans which in some was already begun, and that division was in their not assembling themselves according to the Apostles institution, and that in some pretence, The text ex [...]mined and [...]bserved. that all that Paul had taught, was not an absolute truth, for they divided contrary to the doctrine, which they had received (saith the Text) (for in some case a man may divide, but he must have some warrantable cause) but the end of this their division was not to serve Christ Jesus, but their own bellies; (for so saith the Text) and this must be done in or by some faire colourable demeanor, viz. good words, and fair speeches (saith the Text) but all this was but to deceive, (saith the Apostle) and because they could not delude the wise, therefore they would tamper with the ignorant, (for so saith the Text) they deceive [Page] the hearts of the simple; from hence I note also, that these were false Teachers, that did make this division for their own private gain; viz. to suck from the poore silly people, in way of pretence to teach them the truth (for they did it to serve their belly.) You shal see more of them in some of the next Scriptures following. The next Scripture quoted, was 1 Cor 1. 10. Now I beseech you brethren, by the name of our Lord Jesus Christ, that yee all speake the same thing, and that there be no divisions among you, but that you be perfectly joyned together in the same mind, and in the same judgment. In this Scripture the Apostle perswades these Corinthians, from division amongst the common hearers there, (chiefly at least) and shewes some cause of it in them, and that was for want of a mind and judgement well informed, and therefore they did much contend with each other, as in the 11 verse you may see. And therefore they were partiall in respecting and affecting of their Teachers without just cause; (for those Preachers were so knowing, that they did not differ in their judgements in those things they taught) but this was their carnality in affecting the Preacher more for his wisdome in words and phrases, &c. rather then for the truth of matter, (as is very likely and cleare in the 17 verse) for there hee saith he did not preach the Gospel with wisdome of words, (that is, chiefly) lest the Crosse of Christ should be made of none effect. But by what hath been observed here chiefly for our purpose, is, that there ought to have been no divisions amongst them, seeing there was no cause; and in Chap. 3. ver. 3. he did also forbid divisions, and tells them the reason of it, viz. they were carnall, and lookt upon their Teachers more then to Gods word and working by the Ministery of their Preachers, as is to be seen in the fifth verse: and truly I must note one thing more from the words of the third verse, and that is this; The reason why men have not their judgement better informed, is, because they doe not renounce their carnall corruptions, for the more a man desi [...]eth to renounce his corruptions, the better understanding he shall have in the Word of God; Yee are carnall, said hee. But I passe to the two other Scriptures named, for they are those which I doe most intend for my (chiefe) purpose. The text proper to the point intended, viz. not to forsake the assembling, &c. The first of them is Heb. 10. 24, 25. these are the words of the Text, Not forsaking the assembling of our selves together, as the manner of some is, &c. In this verse the Apostle pre-admonisheth them to beware that they bee not drawne away from their publick Assemblies in their godly exercises by the examples or enticing of some that had already forsaken them. By the Apostles expression in this verse it seems those that did forsake, did not shew forth any notorious evill ayme or end, [Page] (for the present) wherefore they did forsake the assembling of themselves together with those that the Apostle here forewarneth, therefore those might have some close colourable pretence, which as yet did not breake out, but some evill ayme they had, for the Apostle noteth them and forewarneth the rest, Selah. Surely, it was an evill in them, (for the Apostles Constitution was good in the government he had established amongst them) it seemes here also that amongst the Church of God divisions are naught, for the Apostle endeavours the contrary, what ever the intent be of those that forsake and divide without some apparent and weighty cause.The chief text or illustration The next place is 1 Cor. 12. 24, 25, 26. I will name but part of the first verse, and then all the rest; these are the words, God hath tempered the body together, having given more abundant honour to that part which lacked, that there should bee no schisme in the body; but that the members should have the same care one of another; And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoyce with it; the Apostle in these verses excellently alludeth to the body of a man, to shew the constitution or frame of Christs mysticall body, viz. his Church on earth, that, as the body of man consists of divers members, so doth the Church of Christ, and have their severall offices of care and good performances one unto the other, and if any member suffer, the residue are sensible of its wants of prosperity; and if it bee well and healthfull, the residue of the members of the body rejoyce with it, because the honouring of one member is the honouring of the whole, (as a gold-ring on the finger, is esteemed an ornament to the whole body) &c. Thus it is with the mysticall body of Christ, (saith the Apostle in ver. 27, 28.) they are to take care one of another, as the corporall body of man, the which it cannot doe if it bee divided member from member; therefore (saith the Apostle in ver. 24.) God hath tempered the body together, &c. and in ver. 25. he tells us, that the end of Gods joyning the members together thus, is, that there should be no Schism in the body, but that the members should have the same care one of another; thus it is with the mysticall body of Christ, if the members be divided, then is the body (spirituall) weakned, and in great imperfection and danger, especially if many members be either lame, or quite divided from it. [...]he Doctrine [...]ncluded on. Thus you see by all these Texts of holy Scriptures, that Schismes, Divisions, and forsakings the Assemblies (of Gods people) in the onely way of Religious exercises is utterly forbid, and the Reasons (in some particulars) also rendred by the Apostle in the words of this 12 Chap. of 1 Cor. 24, 25, & 26 verses: Now next I am [Page] to perform three things which I have promised you, before I come to the Goliah and his younger brethren, and of these three things I will be briefe,The first Reason to prove that such divisions are naught; it estrangeth their affections (for I long untill I come to the main ones.) The first is, to shew by Reasons, That divisions in godly exercises of our Religion, do occasion great inconveniences to the Church or children of God; First, it estrangeth and weakeneth their affections one towards the other: this we have experience of enough already on both sides, amongst us in these dayes: I shall not need to use many words to cause you to conclude with me this truth, for by our divisions in some points of doctrine, and much more in the government of the Church, and the severall ways that severall persons and Congregations steer; the Church is divided or weakned in their affections.2 Reason, it causeth an evil opinion of each other. Secondly, by these divisions there is produced an evill opinion one of another, whereupon one is jealous of the other, lest the one do circumvent the other in his way, which hee hath resolved to walke and rest in, (for all men in every way in Religion, accounts his one way best, and therefore thinks him not so good as himselfe that differs from his wayes) whereupon (upon smal occasions) they wil be ready to flout and scoffe at each other, and to fall at length to blows perhaps too.3 Reason, it occasious Civil wars. Thirdly, when our affections are so weake towards each other, then Civill wars are apt to bee amongst us, for every one will bee jealous lest the other would rob him of, or divert him from that which hee accounts so precious in his own way of Religion.4 We are lyable to a common enemy, &c. Fourthly, when wee be so much divided, then wee are liable to be a prey to a common Enemy. Fifthly, by divisions (in these kinds) we are liable to have Teachers of divers errors, to a farther confusion in Religion;5 Errors will hereby be increased, &c. for the severall preachers of the Word of God, that are Preachers to so many severall sorts of Sects, will bee as strange to each other themselves, so that they will not meet to conferre together about Religion (or at least but few together) because there are but few of many Sects, that are of good ability in knowledge (as Preachers) and so they will bee the more unable to know and preach the truth to the people.6 Wee shall have little restraint of evill, &c. Sixthly, there will bee little power in any to punish or restrain those that are to be restrained or punished, because the State will bee so divided both in opinions and severall Companies: in sum, we shall be an absolute Babel. The next in order (which I promised you) is the benefit or happinesse which we may attaine unto by a godly unity in affection; I hope much need not to bee said of this, for all people have experience of it (unlesse fooles and little Infants, &c.) but yet something of it I will note in [Page] particular. [...]he benefit [...]at comes by a [...]dly unitie. First, I will (in summe) conclude in this truth, that the deprivation of inconveniences is an injoying of happinesse; for if that which is evill bee taken away, there remaineth that which is good, and so saith Solomon in these words, Take away the drosse from the silver, and there remaineth a vessell for the refiner. Wee shall then bee joyned in our affections to love each other, the which will have joyned to it a good opinion of each other, and this is in holy Scripture called the staffe of Beauty; Neither shall we be so jealous of each other with an evill suspition, nor fall to blowes, nor jars, nor Civill wars. For then we shall be joyned together in one, and be a staffe of Bands; and being so, wee shall the lesse feare a Common enemy; then shall our Preachers meet, advise, and conferre together, for to be the better able to teach us the truth, yea, they and we shall bee so amiable to each other, as that they will bee incouraged to watch over us with joy, and not with grief, the which will be (not unprofitable, but) profitable unto us; then we may retain a power to restrain errors, Heresies, and stubbornnesse in evill; (In sum) I say, we shall not be a Babel of confusion, but as a flock of doves or sheep, by this blessed unity in godlinesse, here in this world, and attain everlasting blisse after this life ended, in heaven with God and his holy Angels. One point more I have to wade in, before I come to the Hydra and his young ones; And that is this, viz. [...] godly unitie [...] affection is [...]uch forwar [...]ed by a law [...]ll uniformi [...]e in divine [...]rdinances. That a godly unity in affection is much forwarded by a lawfull uniformity in divine Ordinances. I hope I shall not need to trouble my self nor the Readers hereof with many arguments to make this good, seeing we now are taught it by wofull experience, (by the want of it) but yet I will begin with an authentick Scripture, and that is in matter of Religion, for that is it which most occasions either unity, (if we well comply together) or divisions, if we dissent from others in it, (for we esteem that best, which wee think will most advantage us) for men do not usually strive much for chaffe or drosse, but for wheat, gold, silver, or pearles, or such like things. This Scripture is Heb. 10. 24, 25. these are the words, Let us consider one another to provoke unto love and good works, not forsaking the assembling of our selves together, as the manner of some is; but exhorting one another, &c. Let us, said hee, (we who are not disunited in our way of our godly exercises of Religion) provoke one another to love and good works; as if hee should say, Wee who are not divided from each other in our ways of godly exercises, are not divided in our assemblies, whereby we may be helpfull one to each other, in provoking each other to love, (that is, unity in affection) and good works. And that this is the true genuall sense of the verse, [Page] it will appeare in the next verse, where he dehorteth them from forsaking the assembling of themselves together, as the manner of some then was. In which words you may see that some (having forsaken the uniformity in those godly exercises, which these that are here exhorted did perform) had forsaken their assemblies also, and therefore had lost this good opportunity which these in ver. 24. had (that is to say) to provoke unto love and to good works; you may know by experience, that what one man disliketh in another, doth cause so much the less love or liking in him towards that man in whom he imagineth something worthy of his dislike; for the true proverb is, Like loveth its like, and the more they faile in their likenesse, the lesse they love: and this holdeth in every thing that is esteemed good, and the more good the matter or thing is accounted by one party, and disliked by the other, the more will their affections of love bee abated, especially in mankinde, and much more in divine things and heavenly ordinances. Now I come to the chiefe Master-piece, or Goliah with his armour-bearer: Whether wee may not attain [...] to this uniformity in a warrantable way. And that is, Whether wee in these our times may not attaine to this uniformity in a warrantable way, without much offending any good conscience, (though weake) that so we may attaine to this unity of affection in godlinesse, and thereby attaine to the happinesse I spake of, both in this life and the world to come sempiternally. And I will name some points of Doctrine which those that stand for the Presbyteriall government (or nearest it) doe hold and maintaine, the which those that doe dissent from us doe oppose, some of them in one point, and some of them in another point, &c. the which points are not (amongst most of us) held to bee fundamentalls of our Religion, as in truth they are not; that is to say, both parties (if honest and true hearted in the fundamentalls) may bee saved without them: (if they could hold and continue so to the end of their dayes, and their seed also successively) But those things we differ in are such as are to maintain and preserve us in those fundamentalls chiefly, and without which we cannot long stand upon them, but shall fall off: And these points doe chiefly concern the government of the Church, and divers particulars in the demeanors or manners in the same;The chiefe points named. as also, who ought to bee accounted worthy to bee esteemed a member of the Church, and accordingly received to be of the company and partakers of the ordinances belonging to the Church. Therefore I will name so many points, as I have heard differenced between those that are for the Presbyteriall government (or nearest it) and their opposites, (and perhaps I will insert a few more points too) and produce what Scriptures [Page] I can remember to cleare the truth of the points, and bring divers Reasons for some points too, by which meanes many may not pretend liberty of conscience without just cause, and bring ruine to the whole body spirituall: To name these points in order (strictly) I will not promise content to every one:The first chiefe Point aimed at viz. who are the Church, &c. And first for the Church, viz. Who are it: To this I answer, in strict knowledge of it, none but God can tell; but so farre as the Scriptures give us light to see, so farre we are to conclude in a charitable esteem, and that is thus, Those that professe to be saved by faith in Christ Jesus (according to the fundamentalls contained in the Word of God) and are partakers of his ordinances, and frame their lives according to his commandements. Now herein we differ much about this latter part, the Independents and we Presbyterialls. The Presbyterialls say, that there be divers degrees of sanctification, which in some is more, and in some is lesse, yea, so little in some, as that they doe but eschew the habituall acting of capitall sins in their outward demeanors to mans view, (so to speak comparing one sin to another) as those the Apostle hath laid down as a rule for us to be guided by in this particular point now in hand, viz. to judge and account of a fit member (in some degree) of a Church, as we may see in Ephes. 5. 5.These are without the pale of the Church. No whoremonger, nor unclean person, nor covetous man, which is an idolater, hath any inheritance in the kingdome of Christ, and of God. 1 Cor. 6. 9, 10. Neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankinde, nor theeves, nor covetous, nor drunkards, nor revilers, nor extortioners, nor such like, shall inherit the kingdome of God. But the Independents, or (as they will rather be called) the Congregationall party, they hold, that except there be a more greater and more larger or stricter walking in the wayes of God, there can be no conclusion made that those persons have any saving grace in them at that time, and therefore not to bee received as members of a Church, but that if they will be esteemed members of the true Church, they must have such godly exercises in their families in a more demonstrative degree and manner, then doe appeare to bee in them that are for the Presbyteriall government, (for the more part) and more zealous and frequent in the exercises of divine ordinances, or else they are not to be received as members of Christs mysticall body. Now to decide this question, I will bring divers Scriptures to prove, that there were divers sins, and divers sorts of sins both of omission and commission amongst the true beleevers, not onely in the time of the old Testament, as the sins of David a man after Gods own heart, (as the Scripture termeth him, and divers others also of good report:) [Page] but in the Primitive Churches,What corruptions were in those that were beleevers in the Apostles time. in the Apostles time. And first I will begin in 1 Cor. 3. 1. to 5. these are said to be carnall and addicted to strifes &c. and yet they are called babes in Christ; Heb. 5. 12, 13. these are such as are said to have need to be taught again the first principles of the oracles of God, &c. they were not capable of strong meat, but had still need of milk, (viz. babes diet) for they were still babes, these were relapsed in part, yet Christian babes; Col. 3. the former verses, These had their affections too much set upon the things of this life; 2 Pet. 1. 5, 6. these must then adde to their faith, vertue, and to vertue, knowledge, &c. 1 Thess. 4. 1. to the end of ver. 6. and also ver. 10, 11. these are wanting in knowledge and holinesse, and were addicted to carnall lusts, to uncleannesse, and to fraud and deceit, (as too many professors are now adayes.) 2 Cor. 7. 1. these were exhorted to cleanse themselves both of flesh and spirit too; 1 Thes. 3. 12, 13. these were to increase in love one toward another, and toward all men, that God might establish their hearts unblamable in holinesse; Chap. 5. 23. here the Apostle prayeth for these, that God would sanctifie them wholly, &c. Heb. 13. 5. these were dehorted from covetousnesse; Col. 1. 9. the Apostle prayeth for these, that they might bee filled with the knowledge of Gods will, in all wisdome and spirituall understanding, and that they might be fruitfull in every good worke; Joh. 17. 17. in this place Christ prayed for his Apostles, that they might be (yet more) sanctified; And the Corinthians were too much hankerers after fornication and adultery, as you may see in 1 Cor. 6. 23. to the end of the Chapter, and some of the former verses also; and in the eight first verses you may see a great fault in them, reproved by the Apostle, viz. so great a defect of love and good will each to other, that they went to law one against another, and that before the (unjust) unbeleevers, yea, they themselves did use fraud to each other, as in v. 8. appeareth, and yet these to whom this reproof was given, were beleevers, as you may see in ver. 6. By all these Scriptures it doth appeare, that many (in the present state of grace) have been charged and reproved for many sins and corruptions at that time when they were in the faith, and present state of salvation (yet the Apostle did not make a separation, nor divisions, nor schismes.) I doe not note these faults and defects of sanctification (which betoken weaknesse in the faith) to strengthen any in sin, far be it from me to incourage or comfort any in their persisting in vice; but I would not have any judge of men too rashly and uncharitably, contrary to the rule of Gods Word, lest wee condemne some to be in the way of damnation, when they are in the present state of salvation. And from this mistake ariseth a spirit of [Page] uncharitable and unwarrantable, [...]om those [...]remises ari [...]eth their sepa [...]ation. and dangerous separation from all the ordinances and meanes of salvation (or at the least the most part of them) by this their blind judging without the true rule. How shall such weake Christians (beset with corruptions) be helped and strengthened against their sinnes and ignorances, if the stronger Christians separate from them. We that are strong (saith the Apostle) ought to bear the infirmity of the weake, viz. instruct them, exhort them, reprove them, and allure them by the Word of truth, by the danger of damnation in hell, and salvation in heaven. Now consider these things, you that are so forward to censure men so much uncharitably, as to separate your selves from men that are not worse in their conversation then these men aforesaid were; nay, you separate from some that are not so scandalous as many of these now quoted were, and you do debar these and such like men from receiving the holy Sacrament of the Lords Supper which is due to all Christians, and such as you are to account so,These were [...]ruly, and yet [...]aul gave no order for sepa [...]ation, but to [...]dmonish them [...]till. (they being not worse then these aforesaid, in their outward demeanor) nay, we are to hope better of some that are worse then these before quoted. See for this also in 2 Thess. 3. 14. these are the words, If any man obey not our Epistle, note that man, and have no company with him, that he may be ashamed; yet count him not as an enemy, but admonish him as a brother, as in v. 25, & in the 6. such a person is named to them also; and in 1 Thess. 5. 14. are these words, Warne the unruly: By all these places it doth appeare, that these were not to bee separated from the Church, for still they were to admonish them as Brethren, which they were not to doe, if they were utterly cast out or rejected, onely they were to estrange themselves from them, that is to say, not to have so much familiarity as before, or as with those that were not so disorderly or unruly, but yet admonish him as a Brother still, and thus much shall suffice for this Point, now thus stretched and tagged.

Now having found a Rule out of Gods Word,The chiefe Point now followeth in order, concerning the Ministers of the Word. &c. by which we are to esteem and receive a member of the Church, viz. the body of Christ, (lest we cast out or reject more lambs of Christ then wee shall retaine sheep:) In the next place it is requisite to know who ought to feed them, or bee their most publike Teachers, (for although the members of Christ are all to bee helpfull each to other, that is, as the Apostle commandeth, edifie one another) yet the same Apostle did ordaine publike Preachers over the flocks, as we may see easily in Timothy and Titus, and divers other places, and that successively too, as I shall afterward shew in the point for the ordination of the Ministers of the Gospel: Now for this, I will be brief, thus, they ought to be the Teachers, [Page] Those that are best able, ough [...] to be the Teachers. that are best able, and true Christians, according to the former rule in the former point, that is, those that are most knowing, and obedient to the will of God so known, according to the rule which God hath given us to judge by, and of those two properties neither ought to bee wanting, but if a man have in some good measure the latter, and have not the former, viz. knowledge, he then cannot give strong meat to any;If a Minister have honesty, & want knowledge, then he [...] is dangerous, hee will lead men into Errors. and if such a one be a Teacher, we shall have but babes at the best, yet (which is worst) he will for the more part bee medling with the matters too high above his reach, and so lead those whom he teacheth to errours and heresies (as we have too much experience of at this time.) But some may demand, How if the Preachers have knowledge (in a competent degree) and too little honesty, he will doe much hurt that way by his ill-example, for men live more by example then by precept,If hee want honesty, and have knowledge, how then, what's to be done then? (for the more part, (if they bee very ignorant especially.) To this I answer thus, briefly, were it not for the love of God to us, we should have neither knowledge nor honesty, neither the Preachers nor hearers; therefore we are to look to God in this point, more especially, for if those that are the people to be taught, do frame their lives according to that little measure of knowledge that God doth give them in faith and obedience in Christ;Yet wee mus [...] not choose a novice, as in 2 Tim. 3. 6. he then wil provide such as shall be both able and honest too, to be their guides and examples also; however we may not choose a novice, 2 Tim. 3. 6. for wee must take it as a curse of our God to us,It is a punishment of God to us, when wee want fitting Preachers. when we want such as should be able and honest too, the Scriptures of God do testifie thus much, & thus I prove it, When the people of Israel did perversly sinne against their God, (after long instruction and meanes of their edification in the will and word of God) then he did threaten them, and said thus, By men of other tongues, and stammering lips, will I speak to this people, &c. as in Esa. 28. 11. and in Ezek. 3. 26. it is said thus, I (said God) will make thy tongue cleave to the roof of thy mouth, that thou shalt bee dumbe, and shalt not bee to them a reprover, for they are a rebellious house. These places are clear for this purpose, that God will send unable Teachers to a people as a curse to them for their sins against him in time of plentiful knowledge: and for their sins he did at another time tell them that he would let them have as bad Prophets in their lives and conversations, to be evil examples for them, see this in Mich. 2. 11. these are the words, If a man walking in the spirit of falshood doe lye, saying, I will prophecy of wine and strong drinke, even he shall be the Prophet of this people; and in another place it is said, There shall be like people, like Priest. And so much for to prove that, because of the peoples disobedience when they have the [Page] Word of God taught them truly; they shall have evill Teachers as a curse to them, in the stead of good and fit guides: And now that God will give better Teachers of his people, when they walke obediently to him, according to his will revealed in his Word, is also as true; for in a certaine place God promised to send them Pastors that should teach them with knowledge and understanding. And when the people under King Sauls government were well humbled, and brought down by his oppressing them; then God heard their cry, and pityed them in their misery, and provided them a blessed guide and feeder of them with knowledge and understanding, viz. the kingly Prophet David; thus you may see, that it is the love of God to us, in giving us able Teachers, the which wee shall have when wee live obediently to him with all our hearts, according to his will revealed in his Word: and thus much shall serve for this Point, viz. Who ought to bee the publick Teachers, and also some Objections answered. And I have concluded, that those that are best able ought to bee the publick Preachers of the Word of God to the people.

But now followeth in good order another Point,Who ought to [...]rdaine the [...]reachers of [...]e Gospel. and this is a speciall one too, and this point the Independent party, (for some Congregations at least) and almost all Sectaries are against me in; onely the Presbyterialls are on my side; and this Point is concerning the proving, allowing, and ordaining these Preachers for the work of this great Ministration: I shall for this, pitch upon Scriptures in the first place, and after that confirm the Point by Reasons, and my Reasons will be strong I am sure; this question is, Who ought to ordain the Preachers of the Gospel. [...]he preachers [...]well qualifi [...]d) ought to [...]rdain the mi [...]isters of the Gospel. I answer, that chiefly and ordinarily (at the least) the Preachers of the Word of God ought to doe it: and the first Scripture is Act. 14. 23. And when they had ordained them Elders in every Church, and prayed with fasting, they commended them to the Lord on whom they beleeved: for the places where they did ordaine them, you may see in the end of ver. 21. If you doubt whether these were preaching Elders that the Apostles did there ordain, I must say, that it is very likely they were: but if not, yet it makes for my point in hand, for if it belonged unto the Apostles to ordain inferiour Elders, then I am sure you will grant me the other, viz. that they did ordain the preaching Elders, I can prove it out of other Scriptures plainly, but I know you will not oppose me in this. But here is another objection, and that is this, although the Apostles did it, yet we are not to follow that Rule still, unlesse we had a command left unto us, so to doe for evermore successively. To this I answer, that what the Apostles did then, [Page] was for our imitation in that particular, for they did not give or leave any other order or rule to us in the Word of God, and therefore wee must say as Paul said, Whatseever was written, was written for our instruction. Titus was to ordaine elders for the ministry of the Gospel. But I will proceed to other texts, Titus 1. 5. to the end of ver. 9. these are the words, For this cause left I thee in Cre [...]e, that thou shouldest set in order the things that are wanting, and ordain Elders in every City, as I have appointed thee. That these were preaching Elders which Titus was to ordain (or at least some of them) is apparent in vers. 7. for those that in ver. 5. Paul had called Elders, he in this verse called Bishops; now in that Titus was left to ordain those Bishops, you may see a succession of the ordination of Preachers of the Word of God, by the Preachers of the Word of God;The ministry of the Word of God, was to be committed to those that Timothy could find fit to be the Teachers of the people. and 2 Tim. 2. 2. you may see what Paul commanded Timothy; these are the words, The things that thou hast heard of mee among many witnesses, the same commit thou to faithfull men, who shall be able to teach others also. 1 Tim. 5. 22. Lay hands suddenly on no man; neither be partaker of other mens sins, keep thy self pure; here you may see a second succession of the ordination of the Ministers of the Word of God, by the Ministers of the Word of God, for now Timothy must commit the doctrine or the word of God to others that he could find able and fit to teach others also: the word commit carries weight with it, and signifieth the leaving in trust (as it were) the Word of God, to their dispensation to whom it was to be so committed;The reason why Timothy shall ordaine &c. here you may see that the common hearers were not to ordain the Preachers of the Word of God, and the true reason thereof is rendred in 2 Tim. 3. 10. in these words, Thou hast fully known my Doctrine, &c. it seemeth Paul knew well, that those that were best able in knowledge, were the fittest to ordain the Preachers, and they were most knowing men, that were then the Preachers of the Word of God; and farther Paul gave him a Rule whereby hee might know who were those fit men to bee the Preachers of the Word of God, as you may see in 1 Tim. 3. to the end of ver. 13. whom in ver. 1. he called Bishops, yea, he had characters given him,Timothy did choose Deacons also. whereby he might know how to choose fit and able Deacons also, as in ver. 8, 9, 10. are to be seen, and they did use to lay hands on them that they ordained for the Ministery of the Word of God at that time,They used to lay ha [...]ds on them that were ordained. as in 1 Tim. 4. 14. & in Chap. 5. 22. & 2 Tim. 1. 6. at which time Timothy had a speciall gift given him when Paul (or others with Paul) did ordain him to be a Preacher of the gospel, and also in Heb. 6. 2. Alas, if every one may be permitted to preach that would doe it, we [...]hen must needs have a Babel, therefore they ought to be proved by the Preachers of the gospel before they do preach. And now I demand [Page] of those that would have every Congregation ordaine their own Pastor or Preacher, why those that are in the Synod (or Ministers like them) should not be the ordainers of men for to bee the Preachers of the Word of God, rather then those that are more ignorant by thousands of particulars in the Word of God, and so many honest men there too: What, are they not so? I say they are, and ablest, and honest too; but put case, some should be thought otherwise, you know that no company of any sort is usually so intirely good, but that some may be defective; what think you of your selves, may there not bee some worse then others? Nay, may there not be hypocrites and varlets too, if so, then you every way are worse then the learned, and therefore every way more unfit for to ordain men to be Preachers of the Word of God. Now a touch of one thing more, and then I will passe to another point, and this is somewhat differing from the former, but I will joyn them together, and that is this; The Preachers of the word of God were superintendents of other Preachers in the Apostles time, and this I prove as followeth,Some ministers were superintendents of o [...]hers too. 1 Tim. 1. 3, 4. where you may see that Timothy was to charge some (that were already the Preachers of the gospel) that they should teach no other doctrine, then that which they had received, &c. from the which some had already then swarved and turned aside to vaine janglings, as many doe now amongst us in these dayes; and in 2 Tim. 2. 14. you may read the like, these are those words, Charge them before the Lord, that they strive not about words to no profit, but to the subverting of the hearers; these men, to whom this charge was to be given by Timothy, are those men that are deciphered in ver. 2. of this Chapter, that is to say, to those that were already in the ministry of the Gospel, this authority the Apostle sent to Timothy to exercise towards those Preachers, and did not send it unto those Preachers directly, this power to give the charge was seated in Timothy by the authority of the Apostle: and truly if it may not bee somewhat like it now at the least, in some degree, we shall be in great danger to bee distorted upon all occasions, though I can well wish that some choise men from among the people may bee joyned with them too, in this superintendency; for it will give the people great satisfaction from their feares of an unjust compulsion. This one thing more I will note as the great cause of our distractions,Some being ordained to be ministers of the Gospel before they are able, do much hurt. yea, the greatest of all, (next the peoples sins in generall) and that is the allowing of men, and ordaining them to be Ministers of the Gospel, before they were fitted for that great employment. Alas, I have seen some in the Pulpit that have thought a sentence in Latin would have given such a box on [Page] the eare, that it would make an opposer of truth to have the staggers, and if he brought in a phrase of Greek, it must needs beat him to the earth; but if hee produced some scraps of Hebrew, that would beat him into the earth, so deep, as that he could never rise more untill the generall day of resurrection; although the matter bee poore and un [...]ound Divinity, and his method as bad; I am not against the knowledge in the tongues, and other Liberall Arts, but honor the learning of the same; but if they are not better grounded (or at least as well) in Divinity, what should then the Pulpit doe with them? Poore silly ignorant people come to learn matter wherby they may be saved, and if the Teacher be not well grounded in Divinity, how can hee defend the ignorant from sophisticall and knavish Foxes, and devouring Wolves?The Separatist's objection against our ministers, viz. they are of the Popes order, &c. The next point which the Separatists pretend to be unwarrantable in our Ministers for to ordaine Preachers of the Gospel, is, That they are of the Popes order, and receive their owne ordinations from him; it being first and primarily received of him, and therefore (he being the maintainer of Idolatry (from whom they had their ordination) they cannot be the lawfull Preachers of the Word of God, and therefore ought not to bee the ordainers of the Preachers of the Gospel. This objection is like a Remora who turns his belly upward, (as is said) opens his legs, or some such parts of his body, & claspeth about this goodly Ship of ours, viz the Church, to the hindering of us from arriving pleasingly and safely to our heavenly Haven. But I will knock him off thus, first, you cannot prove that (if in case they have their ordination from the Pope) the Pope at first was absolutely an Idolater, but that he then held the fundamentalls of the true Gospel, though he then was received as the universall head of those that subjected themselves unto him: That this may appear a truth to you, I pray you take a view of a Book called the Apology of the Protestants, written about the time of the massacre in France, dedicated to the King of Navarre, in which you may see the Canons of the Pope and Popes at first, and also those that had been made by succeeding Popes since untill that time, and there you may observe that those Canons that were made by the former Popes, are so much different from those that have been made since, as that if he would hold himself to those first Canons of those first Popes, hee must then renounce his Antichristianity and Idolatry, and so joyn with us, and walk together to heaven, although it was a sin in him to assume that universall stile and power. But secondly, put case it had been so, yet this makes little for you, for if they see the evill that he persisted in, and [Page] yet themselves hold the fundamentall truths of the Gospel of Christ, (though perhaps tainted in some particulars) and so part from him to hold to Christ, what is or may be objected against them for their so doing? shal we condemn them for their forsaking the badnes of the Pope, and adhering to the goodnes of the truth of Christ? God forbid; Nay, I will say more in their behalf, they have converted (instrumentally) many thousands to the true faith by their Ministery, and built them up in it also, which is a sign that they were true Ministers of the Gospel of Christ, and thus much the Apostle avoucheth in these words in one of his Epistles, 1 Cor. 9. 2. If I am not an Apostle to others, yet doubtlesse I am unto you, The true signe of a minister of God. for the seale of our Apostleship are yee in the Lord, &c. It seems there were some such Jesuiticall tricks in some of his adversaries, at that time, who were subtle prevaricators, or dangerous Sectaries; from such cunning foxes, and barking dogs, good Lord deliver us; I condemn not all, there may be honest men, but yet deluders must needs bee there; And so much for this Point, with this conclusion, viz.

Where we had one was bad before,

If this remain, you'l have a score.

Now seeing I have found out a Church, according to the Rule the Apostle hath left us to esteeme and judge the Church by, (for secret things belong unto the Lord:) And also who are fittest to feed, or to be the Preachers of the Word of God to it: and who are to ordaine those that ought to be their Preachers (at least chiefly and ordinarily) with other Points (as younger sisters to those chief Points:) Now it follows in the next place for me,Where it is fittest the Church of Christ should dwel, or how neer to each other, viz. together. to view out a habitation for them, viz. where it is fittest they should dwell, or in what order, manner, or fit accommodation they should be in. I shall be very briefe in this, especially if I doe not meet with some ravening wolves in the way, who perhaps will think that I am labouring to prevent them of their prey. In brief thus, they ought to live neare together, both shepheard and sheep, for conveniency, that so in the first place they may have more familiar acquaintance one with the other, thereby performing neighbourly duties each to other, knowing thereby so much the better each others wants, and accordingly accommodating themselves the better together in the more frequent exercise of edifying themselves in the truth, by the admonishing of themselves in the principles of Religion, (though not in things too high for their intellectuall faculties, (for that more chiefly is the publick Pastors duty,) And also in the accommodating themselves in these outward comforts of the things of this life. And it is fit that their Preachers of Pastors should live amongst them also, that so they may the better view and know the state [Page] of their severall flo [...]ks,The Preacher ought to live among, or very neare those he is to bee the Preacher unto, &c. that they may give them their meat in due season, as they are able to digest it, (for some must have milk being babes) and some (at some times) may be able to concoct and digest stronger meat; and also that he may keep out wolves the better, that would devour the flock; and theeves that would rob them of their fleeces, and especially in cold weather, viz. when they cannot well spare it; and that they may the better maintain their own Pastors or Teachers, that so they may have a maintenance for themselves and their families, and provide some portions for their children, yea, leave their wives some better maintenance after their death, (if they chance to survive them) and not leave them in want to their grief and disgrace; yea, their Pastors or Teachers should have to give to those that want, viz. to the Poore especially, that so he may bee a good example to his flock, and so be well incouraged to take care of his flock with joy, and not with grief; because that will be unprofitable for themselves, viz. the flock. Not like some that would have them live any where scattered abroad as sheep without a shepherd among them, somewhat like some in some times, whose Pastors would have them come from every quarter; yea, and to allure them to them from other their faithful watchers and feeders that are abler then themselves, yea, draw as many as they can get from all parts, under pretence that their Pastors are not able to teach them truth, nor that they are lawfully called to be Preachers of the gospel unto them, and so discourage them in the Ministery of the gospel, & deprive them of a maintenance for their livelihood,The peoples Preachers are undone by others that draw their flocks from them. and their wives and children; they thus occasioning such people with fair words and insinuations to approach too often (as is said) to their boles or basins or such like thing, or some other thing in stead thereof; which if this be, and be permitted long time together, they will (as perhaps some of them hope) ere long have as great sums of mony, as some whom they have condemned for having too much. And further, what (think you) will become of the residue of the poor sheep,And the residue of the poore sheep must starve. left in all those parishes, from whom these were thus allured? they must starve, for their Pastors or Teachers have not wherewith to live, therefore if they stay there still, many of them may starve, and hunger you know is a sharp sauce, surely they must leave the rest of the flock, and then that remnant of the flock must starve for want of spirituall food; and this wil occasion them to be more wicked, to the dishonour of God, and their own damnation, and the perverting of the whole kingdome. Judge now if this way of the Separatists be not a dangerous way, thus dividing without just cause, doubtlesse this is a sin that will be closely laid [Page] to their charge that are the workers of it; therefore if you will doe it still, cause them then to allow to their own Pastors that are able and honest (in some competent degree) their own maintenance, and this you may easily do, by not suffering them to follow you, or be of your company, unlesse they will doe this their duties to their own Pastors or Teachers, that so you may not be thought to have silver coloured fingers,The Monster. and golden coloured hearts. But me thinks I spy a monster now appearing, arising out of the bottomlesse pit, with a foxes head, and a crocodiles heart; its heart had a dark superscription on it, hard to be read (but that God gives some some ability in times of great danger to discern it) but looking wishfully upon it, I discerned it to bee anagrammatticall, and then I knew how to read it, & the word was (as I had put the letters in their due place) Covetousnesse; As for his head, I did read presently what that did portend or foreshew, I knew there must be subtlety, I bethought my selfe of this mysterie, and thus interpreted it (summarily.) This Monsters heart whose name is Covetousnesse (in the mystery) doth imploy his foxes head to prevent this fair accommodation of the Church, which I am now working with my pen, and me thought he presented to me an objection, to prevent my diverting of him of his ungodly (and kingdom-destroying) gain;The objection against a Nationall Church. and that was this as followeth, viz. you cannot prove that there is any promise that a Nationall Church is to be any where, at least not now under the gospel; Upon this me thought I soon understood his head, and the Anagram of his heart also, and then I compared them together, and easily and truly knew him to be one of Baalzebubs crew; and from that conclusion I quickly drew another, and that was this, he (that is) this Monster, under pretence of a more purified Church, (which I wish also (but with a true heart in the sight of God) would in pleading against a nationall Church, overthrow parochiall Churches, otherwise he could never have hopes to obtaine his desire. Then I bethought of what I had before concluded concerning the Church of Christ, what it doth consist of in the largest sense, and that is this, Those that make an open profession of faith to bee saved by the merits of Jesus Christ, and declare it in the partaking of his ordinances, and frame their lives accordingly, viz. do not habitually act capital sins, though it may sometimes fall out (through more then ordinary temptation) they be, as it were, overtaken now and then, as David was sometime one way, and others some another way; These we are to esteeme the Church of God, although perhaps they may not have grace in their hearts, nor yet be saved; But this is the rule that we ought to be guided [Page] by, to esteem of a supposed member of Christs mysticall Body, untill hee declareth the contrary by wicked words, or more sinfull deeds; for secret things doe belong to God onely, and the strict knowledge of the heart is one of those secrets. Thus when I had noted againe this point, I then thought, and was fully satisfied, That Christ hath more members amongst us, in most Parishes, then this Monster did pretend, although by reason he hath much hindered the setling of the government of the Church with us in the Presbyteriall way (or at least very neare that way.) Many for want of a good discipline and laws to restrain vice, be lame in their practise of godlines, &c. I then adventured as a Lion (me thought) to encounter this Monster, and I took the way which my Saviour did in the wildernesse, viz. it is written Psal. 33. 12. Blessed is the Nation whose God is the Lord, &c. this was spoken of the Jewes then the people of God: Gen. 22. 18. In thy seed shall all the Nations of the earth bee blessed: Gen. 18. 18. All the Nations of the earth shall be blessed in Abraham. I know some will not be satisfied fully with these Texts of Scripture, and I know their objections, therefore I will produce some other, although I know these are for the same purpose. Another Scripture saith, That Nations stall flow to thee, viz. to Christ. But let us see what the Lord saith by the mouth of his Prophet Esay, chap. 55. ver. 5. these are the words, Thou shalt call a Nation whom thou knowest not, and Nations that knew not thee, shall run unto thee, The Nation should in the more generall profession embrace the Doctrine of Christ. viz. to Christ; he did not mean that whole Nations should, or would run to Christ singularly generall, viz. not every particular man or woman should bee converted to Christ; but that the Nation should in the more generall profession embrace the doctrine of Christ; and many of them in truth of heart, as the Jews did at that time, when David the kingly Prophet spake those words now quoted out of the 33 Psalm aforesaid, though there be many rebellious Corahs, and other sinfull murmuring people and wicked transgressors amongst these, as there was amongst those Jews, as they were in the way to Canaan land (the type of heaven.) And now me thinks this Monster is stopped in his aime and hopes; I therefore now will proceed to another Point, as I have proved it by Reason and Scripture, that divisions in the divine exercises of our Religion, is naught and dangerous to the state of Christians: And also that it is a great happinesse to bee united together in a warrantable uniformity in the Divine ordinances of our Religion; Now I come to prove more particularly what speciall decrees and ordinances the Apostles did ordain and appoint for the Churches of God in the Primitive time, the better to accommodate them in a [Page] warrantable uniformity,The special de [...]e [...]s that the Apostles did [...]eave with the Churches for [...]heir rule or [...]uide. and thus I prove it, Acts 15. 23. to 31, & 4 [...]. compared with chap. 16. v. 4. In ver. 23. wee may see the Apostles and Elders, and Brethren sent greeting to the Brethren in Antioch, in Syria, and Cilicia, (these were divers Churches;) And in ver. 29. you may see what the decrees were that they had decreed for them, or at least what some of the decrees were, the which were for (all) those Churches. And in chap. 16. Paul and Silas going through the Cities, delivered them the decrees for to keep that were ordained of the Apostles and Elders which were at Jerusalem. Here wee may see, that all those Cities had but one sort of decrees, as is more then likely, for the Apostles did ordain for Antioch, Syria, and Cilicia, but one sort of necessary things as in ver. 28, 29. of chap. 15. doth appeare plainly; the which Paul and the rest delivered to those in Antioch, as in ver. 30. appeareth, and afterward they came to Syria and Cilicia, as in ver. 41. you may see, and those ordinances did much confirme the Churches, as you may see in the last words of this 41. ver. aforesaid; and in ver. 5. of chap. 6. also; surely uniformity in the truth is a meanes of confirmation and unity of affection; and in 1 Cor. 7. 17. Thus ordain I in all Churches; in this place the Apostle resolves some questions to the Corinthians, and putteth them and other Churches into one uniformity, as is cleare by the words of the text, viz. Thus ordain I in (all) Churches, and so in 1 Cor. 16. 1, 2. As I have given order to the Churches of Galatia, even so doe yee; there was a uniformity in providing for the poor. Thus we may see the blessed Apostle did endeavour uniformity in all the Churches of God, I wish the like practice were amongst us in these dayes, viz. uniformity in godly wayes. But some may demand a question, if the Apostle did not sometime in some cases give leave to Christians in case of Conscience for want of true knowledge in some particulars, Some cases of Conscience. to doe, or not doe. It's true, he did so, but not in those things that were of any danger to the state of the Church or Churches, for those that were weak in knowledge for the present, that they might not sin against their conscience in eating of herbs, by him that did think he might not eat flesh; & likewise to celebrate service to God upon some speciall day or dayes rather then in some other days, (provided that they did not doe it as having respect to the old types or shadows) that did foreshew the comming of Christ, the substance, lest they either be intangled with justification by works, or else in stead of relying on the true Christ already come, should (as the Jews do now) look for a Jesus to come, as hee is already come: But this liberty the Apostle did not confirm to be as a law alwayes for them to rest on, as [Page] not to seek for better assurance of knowledge therein, for hee at that time did shew the very legs of that statue, in these words, viz. He that eateth herbes is weake, and so said he of him that should bee opinionated about the observation of a day; Not that which before was to be observed as a type, Gal. 4. 10. but that we may set apart some days more especially then others for divine exercises, for the Apostle had done so himself very likely, setting apart the first day of the week, as in 1 Cor. 16. 2. and as you may perceive by their usuall meeting upon the Lords day, and other dayes so often spoken of in the Scriptures. But what is all this to those things that are now in these our dayes so much pleaded for? Alas, those things were but flea-bitings, to them that some would have now adayes; shall we give way to such things as are so materiall,The government of the Church is of greater weight then [...] &c. as will ruinate the state of Christians? God forbid, the government of the Church is of a higher nature, the Apostles did not give toleration in such great matters; this is the staffe of Bands, the which if it be broke, I am sure the other staffe called Beauty, wil soon be all to shivers. If all that plead tendernesse of conscience may have liberty as they desire, every one that is without grace will take up that plea; Do you not think that a very varlet, or peevish, or perverse man, out of a malignant disposition will plead liberty of conscience to act meer knavery?If men may have what they list, under pretence of tender Conscience, then knaves may plead for knavery. surely yes. I condemne not all, but if men may bee allowed to plead, and in pleading obtain liberty as they list, you will hold them in no good duty: To speak plain, and short, hee that hath been a professor of Christianity any competent time, and yet is pleading for liberty of conscience against those things that common capacity can fathome, is either a vain professor, or else his Teacher or guider is to be much suspected; and I fear such Leaders teach not sincerely, to shew what is the truth in those things,A rule to judge by in some measur [...] ▪ but hold men blind for their own advantage, especially if it bee any long time together. But take this for a rule, that if we find a man that is apprehensive in matters of Divinity in the generall, among many things, and yet is defective in his confession of some truths that are as easie, and of as low a nature, as those he confesseth to be truth, and sensible too, and thus remaineth a long time together, such a one is (ungodly) wilfull in his way, against his own conscience, and ought to be dealt withall by force, for he hath an obstinate or malignant spirit; and you may know, that after a man have persisted in sinne wilfully against his conscience, God doth then usually blind the eyes of such a one; yea, sometime the very children of God have some lower degrees of this blinding (for a time) but the froward much more. These things considered, wee have cause to dislike [Page] like confusion, and love a godly uniformity, imitating the Apostles in the same. But I suppose many that plead so much for diversity of government, (which is confusion) doe not beleeve that it is the best way for Christians so to be; but that indeed there is some greater matter lyeth couchant in this heap of confusion. And in plaine English, I think it is a blind uncharitablenesse in many, [...]t is wilfulness [...]ather then [...]enderness of Conscience. mixt with malignity in their intellectuall faculty and heart together; I would not have caused my Pen to have drawne this curtaine, at this time, but that mee thought I heard one at my elbow, longing to heare something of the cause (in some measure) of our kingdoms confusion; for some things may be accounted and esteemed less worthy of so much striving for to maintain this confusion on the Sectaries part, then some wil allow of, although we have no expresse command for it; if you think otherwise, why then did the Apostle St. Paul deliver some things in such generall termes,Divers general precepts are so [...]eft to the Church for small matters. as he did in 1 Cor. 14. 41. in these words, Let every thing be done decently and in order? It seemeth Paul knew well, that those who had any measure of true knowledge, and true sincerity together, (far from hypocrisie) might be able to judge what was fit in some things of a low nature, without any strict precept for every particular wagging ones finger; 1 Cor. 14 43. God is not the author of confusion but of peace, as in (all) Churches of the Saints, and chap. 11. 44. yea, from the 6. to the end of the 15. these are some of the words, Judge in your selves, &c. And Phil. 4. 8. are these words, viz Whatsoever things are comely, &c. And so Rom. 14. 17. these are those words, The kingdome of God is not meat and drinke, but righteousnesse, peace, and joy in the holy Ghost; for hee that in these things serveth Christ, is acceptable to God, and approved of all (good) men. It seemeth that this Apostle had no such intent, as to have them hazard their peace, or endanger themselves to a Civill war, nor give an occasion to a forain enemy to break in upon us, nor yet to hinder those that are without, to stand off the further from being of our true Religion, to their everlasting damnation.It's fit wee should have some way to restrain those that make such confusion. Neither is it necessary to let men alone in their separations and divisions, for such matters as the government of the Church, (for that's of a high nature) lest their leaders (viz. some of them) do make the divisions so great (in time) that there will be no power to reclaim them: therefore those things that you know not, and therefore have scruple in your conscience concerning them; You should (to satisfie your selves therein) ask of your Teachers: But because it hath been so long time your weaknesse, and yet is so still, it doth cause some to think, you are either wilfully obstinate, (not all so) or else your Pastors (many of them) doe forbear in policy from [Page] revealing them unto you,Whether their leaders do no [...] hold them in these errors o [...] purpose, &c. lest you should forsake them and joyn with those that are on the Presbyteriall way, which (for the more part) are the most knowing men: And truly it is a great sign that the Sectaries are the weakest in knowledg in Divinity, because (as it is reported) most of the women-kind bendeth that way. If these things bee not so, then I will tell you what the next apprehension is, (as many say and absolutely conclude) and that is this, There are some Preachers that lead the silly weake people in this way into by-corners, because they want ability to give them strong meat, or little better then such as is fit for Babes,Boles and Basins &c. and so occasion the building our Babel of confusion with the content they have in their boles and basins, &c. (as some think and say) to the undoing of the Parishioners lawfull Pastors, and occasioning and hindering those Ministers that are able for the work of the Ministery of the Gospel from undertaking the cure of soules, and perhaps to the undoing of those so blindly led by them, and the starving of the soules of those inhabitants that remain behind in those Parishes too.The Sectaries answer, to maintaine his drawing of inhabitants to him, and leaving the rest toget [...] what they can, and where. I know what objection some subtle head will make to this my latter assertion, but I will prevent him, because I would not have him shew forth openly his weaknesse or subtlety to his shame, or else his wickednesse to his open condemnation; his answer is this, those people that have a mind to come out and heare the Word of God, may, if they will come and follow us, and heare us preach in our owne houses, and sometimes in some other places also, and all of them may pay us as others doe for their comming to us, and hearing of us; and we will have one free way for it, viz. a common offering. But I answer, by this meanes of their alluring them, to their private houses, &c. they keep themselves from shewing what their inabilities are from them that are more judicious in many points which they teach in private; yea, and by those points, so in private taught, they hold these silly Lambs to them as they list for their owne sinister ends; making them believe, that those points are of such concernment, that if they desert from them, as they themselves with mouth (though perhaps not with heart) do teach, they then are in exceeding great danger, and then the poore Lambes in stead of safe refuge, are held in the wolves clawes; I hope better of some. And thus much shall serve for this point, and I hope all honest men will joyn with me:

Some doe invent malignity, with breezes in their eares;

The truth his mouth doth so untie, of God he has no feares.

Now in the next place I will treat upon another point in difference between the Presbyterialls and some of the Sectaries,The Antinomians. and they are called [Page] led Antinomians: I shall pitch upon Scripture to confute these, who hold this cursed Tenet; I told you that the last Monster (as I thought) did arise out of the bottomlesse pit from Baalzebub, but I think this is that old Dragon himself; neverthelesse I beleeve, some honest people might be intangled in this error also, because this hath been a time of difference, in many things among the learned; The first Scripture is, Acts 21. 20. compared with ver. 24. In ver. 20. you may see, that the Jewes that were beleevers were zealous of the Law; and in ver. 21. you may easily collect, that they still observed the old Ceremonial rites and customes from which Paul did disswade them in teaching; but in ver. 24. you may see it clearly, that Paul observed the old morall Law still, for there you may perceive that some had given a false information of Pauls not observing the Law, (as is very likely) the which is by those Jewes mentioned in this verse, and confessed to be an untruth, being now better informed, for these are the words of the Text, at the latter end of it, All may know that these things whereof they were informed concerning thee, are nothing, but that then thy self also walkest orderly, and keepest the Law. Now Paul had alwayes preached down the Ceremoniall Law: that were but types and figures of Christ, &c. therefore it was the Morall Law: and truly, why not to be observed by us under the Gospel, as well as by the beleevers before Christs comming in the flesh? provided we observe it but as those beleevers did, for they used it but as a guide to live honestly by, for Abraham, Isaac, and all the servants of God recorded in the Scriptures of truth are said to be justified by faith, and therefore God commanded the Jewes that were beleevers in the promise of everlasting life, by faith in Christ, in the time of the Prophet Malachi, to remember the Law of Moses, which he had commanded in Horeb; these are the words of that text, Remember yee the law of Moses which I commanded him in Horeb for all Israel, &c. & Rom. 7. 14. We know the Law is spirituall, saith the Apostle there, viz. it is suitable to the pure Spirit of God, by the which our Spirits should be qualified and guided to thoughts, words, and deeds, and therefore in Matth. 5. 17, 18. our Saviour Christ forbiddeth us to have so much as a thought, that the Law or the Prophets should be destroyed, but shall continue till all things be fulfilled, (and that will not be till heaven and earth be passed away, &c.) Now that he meant the written Law in this Text is plaine, for the words are, Ʋntill heaven and earth passe, the Law shall not passe; But if hee had meant the Law onely written in the hearts of the godly, darkly, (for so it is but darkly in the best) then he would not have said, till heaven [Page] and earth passe; for the Law spirituall in the hearts of those that are to be saved shall be more perfect in them for evermore. And beside, to put you out of all doubt, see 1 Cor. 9. 21. where Paul confesseth ingenuously, That hee was then under the Law to Christ, even then when hee was a beleever in Christ for salvation; yea, as in Rom. 7. 22. hee confessed hee did delight in the law of God, after the inner man, but even then there were some that did slander him in this very point, (as is more then likely) as you may easily perceive in Rom. 3. 31. by his speech there as by way of vindication; the words are these, Doe we then make void the Law through faith▪ God forbid, yea, we establish the Law; thus you may see that he did not null the Moral Law, by his preaching of faith, nor yet by his beleeving it, therefore O yee Antinomians detest your cursed Tenet, for the best of us doe see our sins but dimly in our selves; and although the more a man is sanctified the more hee can discerne the remnants of his sins in him, yet he cannot see them all: And you know the lesse a man is sanctified, the darker he is in his judgement in the knowledge of sin; to speak plainly thus, we have all (even the best of us) need of a guide, for God hath ordained outward meanes, as well as inward, for the edifying of his Saints; And if we retain the Law for a looking-glasse to shew us our deformities, and not to be justified by it, what hurt then is there in the retaining it? It is to us not a curse but a blessing; but if we reject it, and cast it off from using it, I am sure we shall thereby procure not a blessing but a curse, therefore beware lest you have unawares admitted of some Jesuiticall spirits. I will note one thing more out of that in Mat. 5. 17. viz. that our Saviour joynes the Law and the Prophets together, and saith, That he was not come to destroy the Law or the Prophets; why will you understand one of them in the spirituall sense onely, and the other in the literall onely? for I hope you will all conclude, that he spake of the Prophets in the literall sense, that their prophesies that are written shall last no longer then the end of the world; therefore it is the Law also that is written that our Saviour meant, and not the Law written in the hearts of his children; and I hope that in 1 Cor. 9. 21. and also that in Rom. 7. & 22. will fully satisfie any honest man, that is capable of Babes meat; but I feare they hold another dangerous Tenet, which this latter cursed Tenet doth produce,Some hold that God is not angry▪ viz. God is not angry with his children, though they act or commit such actions or deeds which God by his Morall Law hath forbid, as adultery, or fornication, or theft, or idolatry, and the rest; and consequently, that a man needs not repent after any such vile actions. To this I answer, that God is angry with them when [Page] they so transgresse against him, and also did usually afflict them sore; see for this, Deut. 9. 20. the Lord was angry with Aaron, even to destroy him, in making the golden Calf, although he were occasioned therunto, through fear of the peoples doing him some hurt; this evill deed of Aaron you may see in Exod. 32. 21, 22, & 23. 24, 25. Deut. 4. 21, 22. Moses said, That the Lord was angry with him for their sakes, for they occasioned him to be rash and unadvised in his words; as in Psal. 106. 32, 33. And hee smote the Rock in a rash anger, and therefore God was angry with him, Deut. 3. 26. & 2 Chron. 19. 1. Therefore is wrath upon thee from before the Lord; for my part, I doe conclude with Saint Paul, and say, I am under the Law to Christ, 1 Cor. 9. 21. for he, in (almost all) his Epistles brings some of the Morall Law against them, dehorting them from sins contained in it▪

As for this Morall Law, it brings to us no curse,

That Rule may still us awe, and we be ne'r the worse.

Now in the next place (having found a Law by the which we ought to walk by as a guide to us) we are to encounter with another enemy, and this is one that would run where he pleaseth, and doe what he list without controule, and this I thought came so fierce as though hee came from Bedlam, for he seemed to be a stark mad Atheist, for he ran against his captain, [...]he use of the [...]ivill Magi [...]ate. Reason, and his lievtenant both together; the points of Divine threats hee laboured to blunt, and nothing must restrain him, neither must he be punished for any of his mad and unruly deeds; he will obey no Law, but what he out of his inherent devillish inclination thinketh fittest, and yet he (being blind) will not bee restrained from dashing himself in pieces: I knew not how, or which way to meddle with him at the first, untill I heard of a pair of stocks, a cage, a gaole, and a jibbet, and then I began to walke a little nearer him, remembring what (as it is said) a champion once did with a spear (though on hors-back) his name was called George for England, and when I came neare him, I intending to joyn battail with him, (as hee thought) he began to pause, being almost weary and out of breath; so then I began to endeavour to perswade him to a fair and right understanding to the yeelding to be ruled by some wholsome restraint of correction, alledging the authority of Heaven against him; my first allegation was Deut. 25. 1, 2. If there bee a controversie between men, and they come into judgement, that the Judges may judge them; then they shall justifie the righteous, and condemn the wicked. And it shall be, that if the wicked man be worthy to be beaten, that the Judge shall cause him to lie down, and to be beaten before his face, according to his fault, by a certain number of stripes; and in Deut. 21. 18. it is thus written, If a man have a stubborn and rebellious[Page]son which will not obey the voice of his Father, or the voice of his mother; and then when they have chastened him, will not hearken unto them, then shall his father and his mother lay hold on him, and bring him out to the Elders of the City, and unto the gate of his place; and they shall say unto the Elder [...] of his City, This our son is stubborn and rebellious, he will not obey our voice, he is a glutton and a drunkard, and all the men of the City shall stone him with stones that he die; so shalt thou put evill away from among you, and all Israel shall heare and feare; and in Exod. 32. 26, 27, 28. you may see that Moses called a host of men to put Idolaters to death, (for those Idolaters were many at that time) they had a Calfe-god made of gold; and 2 Chron. 15. 15. whosoever would not seek the Lord God of Israel, was to be put to death, (by a covenant which they then made) therefore they had the use of the Magistrate at that time also: And surely a compulsive law to make people come to the ordinances of God (in a kingdom where there is a power seated in the Magistrate, hereditary, or otherwise (among a people, especially that do profess the Religion of God, as these in 2 Chron. did) ought so much the more to be used & put in execution, as those laws were in the time of Asa, as in the place before quoted; & so much you may easily conclude from that of our Saviour, Luk. 14. beginning at v. 16. and so forward to the end of v. 24. for the Jewes being invited to the great Supper, made light of it; for which cause they were rejected of the King, viz God the Father; upon which rejection we Gentiles were, and are invited, and in case we be unwilling to come to the Supper, the servants have power put into their hands to compell men to come into this Feast, (that is to say) the fatted Calfe;Compelling men to heare the Word of God. for these are the words of the text, Go out into the high wayes and hedges, and compell them to come in, that my house may bee filled, viz. that they may partake of the ordinances of salvation, and yet all these had not on the wedding garment, as another of the Evangelists informeth us, there was no strict choyce to bee made of all that mixt company that were in the high-ways and hedges (at first) before they were partakers of the ordinances of God, (so to speak in the spiritual sense.) If any object, that St. Paul in Acts 19 made a separation, and therfore we may also separate from them, and not punish. I answer, that Paul had no power to compel the unbeleevers to submit themselves to him, neither had he power to punish them for any fault, for hee, and those that were then converted had not the lawfull power of superiority; but if the principal powers of that People had been beleevers, then they might have punished the people for not obeying their commands in matters of the gospel, as well as they then would have done it for any other misdemenor, neither would the Apostle have forbad them; [Page] But when a man comes into a strange place, he may not exercise any authority of superiority, it belongs to the Magistrate, and if the Magistrate or Magistrates, (in whom the power is seated, together with the chief part of the people) will not comply with the gospel of God, nor be favourable to the beleevers in Christ, but oppose, and be injurious to the Professors of salvation by faith in Christ, then may the Saints separate from the unbeleevers; and we may see in the booke of Nehemiah, ch. 13. v. 25. that Nehemiah did not onely curse the Jewes with the curse of God, (that is, wished them some punishment) but he also smote them, and plucked off their haire, &c. If we were but so wise, as to note the end wherefore punishment was ordained and appointed by God, to be exercised upon the bodies of men, (for the more part) we might soon see more clearly then blinde men doe; for these are the words at the ends of many Texts of the holy Scriptures, viz. All Israel shall heare and feare, and doe no more so: And again, So shall you put away evill from among you. But I wish with my heart and soule, that our punishing or afflicting were such as God appointed by Moses, at least, in most particulars; Corporall punishment was then the command of God (most ordinarily) and that without respect of persons, or very little favour to those that were higher then others, (amongst those that were under the King:) surely men would more feare and be ashamed of bodily punishment, then of Purse-punishment, for he that hath this worlds goods, maketh very light of paying a competent sum of Mony for his offence; but if (as God commanded) they might bee otherwise afflicted, viz. on their bodies, without much partiality, they would forsake their sins sooner; But this would then hinder the filling of many Purses, & therefore me thinks I hear their owners crying out against me: but if this were amended, I hope many that would have now no Civill Magistrates, would then easily conclude with the Apostle St. Paul, and yeeld obedience to Principality and Powers, as in Tit. 3. 1. & Rom. 13. 1, 2. and if they will not bee a terror to good works, but to the evill workers, and will bee protectors of those that doe well, then I hope many will obey for conscience sake, as in ver. 3, 4, 5. O that all had hearts to say with me this truth. Amen.

The next Point that hinders us and the Independents, [...]ages, Pi [...]ures, and Mo [...]ments an of [...]nce to the [...]ctaries and [...]esbyterialls [...]c. and divers Sectaries from joyning in a uniformity in the government of the Church, is the Images, Pictures, yea, and the monuments of Idolatry, because they are not more fully taken away, the which causeth them to doubt, that Idolatry will increase in this our Kingdome again, ere long time be. But for this, I will answer them thus, the Parliament hath made [Page] a good progresse already against them, and therefore I hope well for time to come, that there will be some farther progresse in this particular; and for my part I will willingly joyne with you in this point, and I hope to produce clear Scriptures for it too, for unlesse we have a speciall care to keep Idolatry out, I know the wrath of God will fall upon us, for that is the sin which our Saviour Christ himselfe did say would bring desolation: My first Scripture, is Deut. 7. 25. Burn the Images, covet not the silver nor gold that is upon them, &c. And Chap. 9. 21. Moses burnt the golden Calfe with fire, and stamped him, and ground him small even to dust, and cast the dust thereof into the River, and made the people drinke it, (in a holy indignation against them, and the golden Calfe, as you may see in Exod. 32. 20.) And in 2 King. 18. 4. was the like zeale of Hezekiah, in breaking in pieces the brazen Serpent, the which was set up for a good use and end at the first, (but that the people had afterwards Idolatrized to it, and therefore it was broken, to take away, or cut off the occasion of Idolatry in future time:) And he called it Nehushtan, viz. a piece of brasse, in way of detestation, &c. so that we shall wel enough agree herein, and I hope all honest men wil say Amen to this; for see Ezek. 43. 7, 8, 9. and there also you may learne, that God would not be appeased towards those Jews, unlesse the carkasses of those Kings that had been Idolaters were taken away, which then lay there as Monuments, &c.

Another Point which those that divided from us are afraid of very much,Idolatrous Marriages, &c. is this, viz. lest Idolatry be occasioned to be in this Kingdom, by reason of the permitting of Idolaters to live amongst us; and some peoples marrying with those that are Idolaters;The permitting Idolaters to live with us, doth offend Sectaries; and that is no fault in them. and truly that is some cause to be feared: yet wee have good grounds of hope to the contrary too, for much is amended in this kinde already, we may expect a farther care will be taken herein, by the chiefe eyes of this our Israel, for it is a dangerous sin, as we may prove by Scripture and experience too: We will produce them as followeth, the first is Exod. 34. 12, 13, 14, 15, 16. in this place you may see that the Parents of those people there mentioned, viz. the Jewes, might not take the daughters of the Idolaters, (that were Idolaters) to be their sons wives, nor give their daughters to be wives to their sons, as you may see in Deut. 7. 3, 4. And therefore those were to be drove out of the Land from the people of God, as you may see in Exod. 23. 31, 32, 33. But the people would not doe as God had commanded them, but mixed themselves amongst them, and (too soon) learned their works, as you may see in Numb. 25. 2, 3, 4. And the Lord was so fiercely angry with them for [Page] this their so doing, that hee spake to Moses to take the heads of those people, and hang them up against the Sun, that the fierce anger of the Lord might be turned away from Israel; I pray you see the place. And by this their mixing with them they learned their works, as you may see in Psal. 106. 34, 35, 36. And Ahab was forwarded in idolatry, by marrying of a daughter of a Zidonian king, for which cause the Lord sent a sore famine, as you may see in 1 Kings 16. 30, 31. It is such a bewitching sin, that even wise Solomon himself was led and occasioned to it by such marriage, as you may see in 1 Kings 1. 2, 3, 4. and therefore he lost ten Tribes of his kingdom from his son afterwards for it. Thus we see how prevalent a thing it is to be mixed with idolaters, but more especially to have a wife lie in his bosome that is an Idolater; and see what severity Nehemiah used to the Jews in his time for this sin, even for such marriages; he did separate them again, and pulled them by the haire, and smote them for it also, even for this their sinne, as in Nehem. 13. 23. to the end of that chapter. Doubtlesse his heart cannot be right with God, that liketh Idolaters no worse, then to take of them to be his bosome friend, and especially in marriage; And Popish Idolaters are worse then those; If any will say that the Papists are not Idolaters:Papists are Idolaters. To this I answer, they are worse then many other Idolaters; and thus I close against them: First, their Images are Idols, which they bow unto, and therefore their Worship is idolatry, see 2 Chron. 33. 7. If they say they doe not worship the Image, but that they worship God by that Image; I say they lie: 1 They cannot make a resemblance of God. And 2 they cannot prove that ever God commanded any such manner of Worship. 3 God hath forbid the making of such Images throughout the holy Scriptures, but hath commanded his servants to break them down; and if you look in Zeph. 1. 5. you may see the Jews had intended some such hodge-podge, for they worship the Lord, and yet they would sweare by their Malchom too; and you may read, 2 Kings 17. 41. that the Israelites at that time are said to feare the Lord, and yet they then served their Images too, where you may see clearly, that those Jews pretended to worship God by way of those Images; and this is just so as our Papists do plead for their Idolatrous Worship, or Worship by Images; and so in many places in that chapter aforesaid are the like passages: Where you may see also, that the Lord threatens them for it; yea, those in Zephany 1. aforesaid, are threatened to be cut off, as in the former part of that first chapter you may see, in Deut. 4. God forbad the making of any resemblance of him, and tells them by Moses, that they saw no manner of similitude, in the [Page] day the Lord spake with them in Horeb, &c. lest they should corrupt [...]hemselves, and make a graven Image, the similitude of any figure, the [...]ikenesse of male or female, or the likenesse of beast, fowle, fish, or [...]reeping thing, or sun, moon, or stars, or host of Heaven, and so they [...]hould be driven to worship them, and serve them; I pray observe the word, driven, viz. God will deliver such a one up to the power of Sa [...]an, and so become a worshipper of the Image it self: and truly it is the onely way to become an Idolater: First, to invent a similitude of God, and make it accordingly; and then worship God by it; and after that to worship and adore the thing it selfe;How Idolatry came into the world, as history reports. and History doth declare thus much to us, as we may read in the book of Wisdome, chap. 14. ver. 12, 13, 14. to the end of ver. 20. Now if we have cause to beware of Idolaters, then much more of Popish Idolaters, for they are more dangerous then those former Idolaters were, for these do more persecute the true Servants of God, then those Idolaters did; these professe they do God good service in slaying of us the true Servants of God, as our Saviour foretold, and we always have found it to be true, by all their treacherous and murtherous plots; yea, they are so much the more dangerous, because (that although they call themselves Christians in way of dissimulation) they call us Hereticks,The Papists call us Hereticks. and our Religion Heresie too; and therefore wee ought to bee more wary of them, then of other Idolaters, for all the Devils in hell cannot devise a more dangerous People and Religion then they, and theirs is, therefore it is good to lay out some of their Tenets, by the which we may see them the more clearly to bee the Doctrine of Devills, leading to damnation.

And thus I do begin briefly,The Popes tenets, or some of them. They hold that there is a Purgatory, or a place to purge us of our sins, after this life, so that if wee bee not the true servants & children of God in this life, yet notwithstanding we may be there made capable of everlasting salvation in heaven: the which will nourish all men in sin that so beleeveth; for if men be perswaded that there is another place after their death to prepare them for heaven, then they will live here as they list, and so be damned: But to what end is the doctrine of faith and sanctification so much preached in this life, both by the Prophets, our Saviour, his Apostles, and succeeding Ministers; And why is Dives complaining in hell, (so to speak) if this be a truth; Those that are not converted in this life, shall not be acknowledged by Christ after this life ended, he will then say to them, Goe yee cursed into everlasting fire, prepared for the Devil and his Angels. Secondly, that Images of God and Saints are to bee [Page] worshipped. Thirdly, that prayers to Saints departed are to be made, and their intercession to be required. Fourthly, that there is a propitiatory Sacrifice to be offered daily in the Masse for the sinnes of the quick and dead. Fifthly, that a man may merit heaven by his good works. Sixthly, that it is a mortall sin to read the Scripture, (but by the Popes dispensation.) Seventhly, that their Clergy ought to preach in an unknown tongue. Eightly, that if the Pope do pronounce a man to be a Saint, he then is one, and must be so. Ninthly, that there is a vertue in their water with which they baptize their infants, that doth conjure the evill spirits out of them, putting oyle upon them, and salt and spittle in their mouths. Tenthly, that the Pope cannot erre in his judgement or decrees. 11 That the Laity are not to drink the blood of Christ in the Sacrament, viz. the Wine. 12 That those are Hereticks that have recourse to the Hebrew and Greek Tongues. 13 They represent God the Father in the similitude of an old man. 14 They represent God the Son sometimes like a Lambe, &c. they may as well make a Rock, a brasen Serpent, a Pillar in a Cloud, &c. 15 They resemble the Holy Ghost like a Dove, and why not as Cloven tongues, as Fire? but as the Holy Ghost saith by the Prophet Esay, 46. 5. To whom will ye liken me that I may be like him? 16 They pray to the Crosse blasphemously, in these words, Haile Crosse our only hope, give to the godly righteousnesse, and to the guilty pardon: yea, all that passe by it must worship it, otherwise they are liable to be punished. 17 They offer Cakes to the Picture of the Virgin Mary, and worship it. 18 Bonaventure hath transformed the Psalter of David, to the honor of the Virgin Mary, changing God into Goddesse, and Lord into Lady, and where it is said by David, Praise the Lord, by him it is said, Praise the Lady; and for, trust in the Lord, trust in the Lady; and in his 35 Psalm are these words, Incline the countenance of God upon us, and compell him to have mercy upon us. 19 Bellarmine affirmed, that if the Pope did erre, commanding vice, forbidding vertue, the Church should bee bound to believe vice to be good, and vertue to bee evill, except shee would sin against conscience. 20 They offer incense to the Saints in generall, and pray unto them, and sweare by them. 21 The Roman Church maintaineth that the merits, intercession, and blood of the Saints and Martyrs, are mixed as satisfactory with the blood, merits, and intercession of Christ: O horrid blasphemy! 22 They baptize Bels and Ships. 23 They blesse Holy water, (as they call it, and sprinkle it upon Men and Beasts upon St. Anthonies day, (as they call it) and on all the horses and beasts in the Countrey, (as some that are converted [Page] from their Religion affirm) whereby the Monks get abundance of mony to maintain them in their base knavery and idlenesse a long time afterward. 24 They allow incestuous marriages, contrary to the fourth Commandement. 25 They deny concupiscence to be formally sin after Baptisme, as if in any article of time it might bee said of man, that he is without sin. 26 (Notwithstanding all these blaspemies and abominations) hee yet affirmeth himself to bee the Vicar of Christ, yea, the head or supreme over the Catholick Church of Christ.

And now I will note the Popes Pride:The Popes pride. 1 Frederick Barbarossa was forced to lay down his neck upon the stairs of the Church of St. Mark (as it is called) in Ʋenice, to bee trod upon by that proud man of Sin; and his son (after the Pope had crowned him) was uncrowned again, by the Popes kicking off his Crown with his foot, &c. 2 Kings and Emperors must act the parts of Foot-grooms, to lead his horse by the bridle, and supporting him by holding his stirrup, and mounting him upon his horse. 3 They must be as Pioners or Porters to beare him upon their shoulders. 4 They must be as Pages, to hold water to his hands. 5 He commands the Angels to transport soules out of Purgatory, (I hope you will say he is climed very high now.) 6 He (even the Pope) wears a Triple Crown, signifying that he is the three-one-God; and so much the Apostle saith of him in 2 Thess. 2. in some of the former verses, That he should sit in the Temple of God, shewing himself that he is God.

And now (according as I have collected out of History) I wil note the horoscope of his Nativity;The Assenden [...] of the Popes nativity. and thus I begin it: This Popery was conceived in the Apostles time, as in 2 Thess. 2. is shewed. 2 It was quickned in the time of Ʋictor. 3 It did stir more powerfully under Stephanus and Cornelius, Bishops of Rome. 4 More under Damasus and others following. 5 It moved more strongly in the time neare its birth, under Leo the first. 6 It was born and brought to the view of the world by Boniface the third, upon whom the title of Universall Bishop was conferred by Phocas the Emperor. 7 It came to its height and ripenesse in the time of Hildebrand, in whom Antichrist was visible, France and Germany espyed it then, and Greece, Syria, Africa, and Aethiopia hath disclaimed his power, as Antichristian; I will adde one people more in particular, that have and doe now see him to bee Antichrist, and child of the Devill, and those are we in England; now those that have seen him in these colours, may well (if they have any saving grace in them) know and beleeve, that both the Independents, (so many as are sincere hearted) and wee the Presbyterialists, have [Page] great cause to be jealous of his wiles▪ and fear lest he get footing again with us in England, I hope in this we shall all be joyned in uniformity. But now in order I come to note another great hinderance of many of the Sectaries joyning in a uniformity in this Presbyteriall government, and that is this, viz.

They have a feare lest we should have some want of Laws to punish those that shall hap to be Idolaters amongst us: [...]e Indepen [...]nts (many of [...]em) doe fear [...]at we shall [...]ve no Lawes [...] punish Ido [...]ters as God [...]h comman [...]ed. for if so, then the sheep that as yet have not the scab will soon bee Itchy, and be spoyled too, for (say they) the true Proverbe is, That one scabbed sheep will spoile the whole flock: it's true so, I am not against you in this neither, because you have the Word of God for your direction to this conclusion, both commands, and the reasons for it too, and examples of the inconveniences that have followed the neglecting of the putting in execution those good laws that God hath commanded us to use against Idolaters, to prevent this so great a mischief, yet now I hope we shall have care taken by the Parliament for this matter too, and we have some experience of it already.

Let us now see what it is that God hath commanded in this case, and then we willl endevour to make a true conclusion from the Word of God, (for he is no honest man that will refuse to be ruled and guided by that) I will produce some Scripture for this point also, and the first place is in Deut. 13. 6, 7, 8, 9, 10. where we may see, that those that were occasioners of Idolatry in Israel were to bee put to death, yea, though it were a mans own child, yet he must die for it, and his parent must not conceal him, but bring him out that he may die for it: And the Parents hands must be first upon him to put him to death; and a speciall Reason is rendred for it too in ver. 11. viz. All Israel shall hear and fear, and doe no more such wickednesse; pray see these Texts, for I conclude it is a most hellish sin in any man to make a separation between God and his people, thereby robbing God of his glory, and his people of their salvation; and in 2 Kings 23. you may read that Josiah did put to death the idolatrous Priests, and Eliah did the like to the Priests of Baal, as it is to be seen in 1 King. 18. 40. and in Exod. 22 20. you may see Gods command is so there, these are the words, He that sacrificeth [...]o any God, save to the Lord only, shall be slain & L [...]v. 26. 30. yea, the bones of Idolaters that were dead and lay in the m [...]numents were burnt, 2 Kin. 23. 16. and the bodies of the idolatrous Kings, must not lye near the place of Gods worship and service, as you may see in Ezek. 43. 7. let us leave this a while to the Parliament to consider of: thus you see that I am willing to yeeld to you in any thing that is certainly to be concluded [Page] on. And thus much for this Point.

If nought but truth you will maintaine, I strive to have the same,

If you the golden Truth would claime, then I am for that name.

Now appeareth another point unto me ready for its taggs,The Lords prayer. sent to me as from a messenger of heaven, bemoaning and lamenting in the behalf of the Lords Prayer, sanctified with his own lips. And truly this almost affrighted me. And I wondered what Beast (amongst those in the Apocalyps mentioned) this was, that sent forth such a smoaking sulphurous favour. At length, I thought I had espyed two kinds of creatures; and the one me thought was a subtle Jesuite in an honest mans habit, who seeing an honest man willing and forward to run away from Rome, and that they had but a weak judgment, (and therefore might run too farre) hee therefore fluttering with the invented wings of either Dedalus, or the wings of his son I [...]arus) beat the wind so close to their backs as they ran, that they were too far gone of a sodain, and were almost in the Red Sea before they were aware of it, and were like to have been drowned in their own bloud. And then I was well perswaded in my minde concerning this Beast, and knew hee was one of Romes croaking Frogs: But as for the other, me thought he had some goodnesse in him indeed, but yet hee had some malignity and peevishnesse in him against those that had abused the Formes of prayer before, (for there is some malignity in some of those that are in the most right way) and so he helped forward this distemper. I seeing thus where the distemper lay, did resolve to walke in the middle way of truth, that so I might guide the simple, and settle him in the truth, and send the croaking Frog to his home at Rome; and thus I began to argue; First, that a Form of prayer of it selfe, being the Word of God, must needs be good. Secondly, that a man may pray to God in the words of that Form; for though some doe but babble in a Form, yet you may not conclude that all are babblers that use a Form, for then you will condemn our Saviour, for hee used a Form two or three times together a little before his death; and the Psalms of David were penned for praises to God for some mercies before received, and were to be sung afterwards to Gods glory; this you cannot deny I am sure. And if you say, men do now but speak the words of it; and therefore if they were debarred of them, then they would pray in the Spirit, (if they have any saving grace in them.) To this I answer in the first place,Tit. 1. 15. with the words of St. Paul, To the pure, all things are pure, but to the contrary party nothing is pure, for their mindes and consciences are defiled; the meaning is this, That those [Page] that have honest hearts, will honestly make use of honest things. Again, if you would utterly deprive all sorts of a Form of prayer, how then shall ignorant youths, and little young maids pray? nay, many times old men are but new converts, and what will you have them do? If they use many words in a prayer, they will too soon ask they know not what, like the mother of Zebedees children; yea, they (being ignorant) will presently in their pride of Spirit think themselves fit to fit at the elbows of Christ in heaven, (for they will think they are fitter for the place then Moses or Aaron;) surely it were safer for such to use that Form which God taught the people in the time of Moses, Deut. 28. it was to them a Form, viz. Amen. But if you can pray knowingly, then poure out your hearts to God according to true knowledge: But I have heard some pray, or say many words, and but little matter, but chiefly it was tautologie, and often repeating the same words, and could not proceed farther, and thought themselves highly gifted too; therefore take heed of spirituall pride, judge of your abilities with a single eye. I know some that have applauded a Minister for making such an admirable prayer, as none near him was to be compared unto him, but it was the sillyest tautologie, that I was ashamed to heare it. Doe you think in your conscience, that if you were taught in a Form to ask for a hundred pounds of some that are both able and willing to give it; and also you wanted bread to put in your belly, (being hungry and empty) that then you could not ask in that Forme? yes, I warrant you; therefore beware of spirituall pride. But now having thus a little prepared you (as I hope) for some sure instruction, I now come more home to you, Luke 11. 1. you may see that our Saviour taught his Disciples a Form of prayer, (they not knowing how to pray, as it seems (unlesse some short prayer, as at some other times they did, as in these words, Lord increase our Faith, &c.) in these words, When ye pray say, Our Father which art in heaven, &c. here you may see that they were to use the words that he taught them. And although Luke hath it in this manner, Pray you, that's nothing to overthrow this Evangelist, for both wayes are lawfull; nay, God sometime did bid the Jews that they should take unto them words, and come to him in prayer, and taught them a Form of words too by the Prophet H [...]sea, 14. 2, 3. these are the words, Take unto you words, and turn to the Lord; say unto him, Take away all iniquitie, and receive us graciously, so will wee render the calves of our lips; Ashur shall not save us, we will not rid: upon horses; neither will we say any more to the work of our hands, Ye are our Gods, for in thee the fatherlesse findeth mercy. All this Form of Prayer the Lord taught the [Page] people by the Prophet Hosea: And Col. 3. 16. Let the word of Christ dwell in you richly in all wisdome, teaching and admonishing one another in Psalms, hymnes, and spirituall songs, singing with grace in your hearts to the Lord, &c. He did not here mean (in this place) any new Psalmes or hymnes, for he bad them admonish each other in those Psalmes and hymnes; therefore those Psalmes and hymnes were then Canonicall: although I could wish that upon some occasion, (were it not for startling the weak in knowledge) that some Preacher that were a solid man, would frame a Psalm for that speciall occasion, (for he that can make a prayer according to the Word, is able also to make a Psalm) but this I think would be inconvenient; but this is fit to bee done, viz. the Preacher himself should fit a Psalme out of the Book of Psalmes for the severall occasions, and suitable to his Sermon. And thus much for this point also, with this conclusion:

Now since we had no Prayer-booke,

The Sabbath afternoons;

The sleep so much, some heads have tooke,

That dead they are in swoons.

Some Scriptures we in stead thereof,

Might safely entertaine;

Lest wee so much from it be off,

That there wee sit in vaine.

And now me thinketh I see another stand by,Of Musicke. with a question in his mouth; (for these times are fraught with them now) And this is it, viz. How if Pipes and Organs should chance to be put upon us againe, as they were before the Parliament begun, will not that bee Idolatry thinke you? and if so, then I hope you will graunt us a warrant to run out of the Church? To this I answer, First, what is lawfull in it selfe is one thing, and what is an inconvenience, is another thing; therefore ye ought to be informed well in your judgement before you bee too forward to make a conclusion. First, if in it selfe it be Idolatry now, what was it all that time, when God himself in Davids time allowed it, in the praises of his people? If you say that the Pope useth it to his Idols, and therefore it is Idolatry. I answer, so did the heathen very likely; And besides, if that be it by the which you would gather a conclusion, viz. that because the Papists use it, therefore we may not use it, then may not we sing unto the true God because the Papists sing unto their Idols, (for singing is melody) therefore this your argument is of no validity. But here is another question put to mee, and this is the maine one, viz. In the time of the old Law it was lawfull, [Page] but is not now, it being not now commanded, therefore it is unlawfull. To this I answer, briefly: if you consider the end wherefore it was at the first allowed, you may easily make conclusion. The end why it was first allowed was this, to occasion joyfulnesse or chearfulnesse in the users and hearers of it, that so they might praise God with the more lively affections, (for all know it is an outward occasion of naturall joy;) and the Word of God being then used with it, viz. in Psalmes or hymnes, doe turn the use of it (by the operation of Gods Spirit) to the more hearty praising of God. Secondly, to your question more fully, that is, because it is not commanded by the Apostles, therefore it is not now lawfull for us to use it in the praises of God. Why, the Apostles would have us to use all meanes possible to inable us to praise God the more chearfully: But (saith some) some doe regard the melody more then the matter they sing, or God to whom they sing. To this I answer, so without all question doe some that sing without Musicke, and have no devotion to God. Therefore the Apostles conclusion must bee ours, viz. to the pure, all good things are pure, but to them that are otherwise is no good thing pure.

Thirdly, But the Parliament hath forbid it now, and therefore it is unlawfull. I doe answer, that many things at this time are forborn for divers reasons. First, it is (and especially hath lately been) a time of mourning, yea, to mourne with sorrowfull hearts, rather then joyous hearts, although wee bee godly disposed at that time, (for you know in the time of David musick was not used, when they fasted to God, and were humbled for some punishment that then was upon them.) Secondly, it might be forbid by the Parliament to satisfie the People who are weake in their judgement and thought every thing was Popery or Idolatry, because some did begin to leave that way, and then it ought to be taken away for the present. Thirdly, because the People were addicted to Idolatry, (many of them) therefore it ought to bee taken away. For the Brasen Serpent that was set up (at first) for good use, was taken downe, yea, and broken in pieces, in way of detestation and called a piece of Brasse, when the people had idolatrized to it; But this shall be my conclusion, it is no great matter whether it be or bee not, and so I end this Point, with a generall reason why I have treated thus much in it, which is this, I would gladly learn the Reader hereof, to make some distinctions; for, for want of this, many mischiefs are amongst us; and the Leaders of the Sectaries, either cannot or will not doe it: what the Reasons are I leave to you, to be guided by some of those I mentioned in my former [Page] points, viz. policy. But now I will set to your view some Scriptures to you to pitch your judgement on more clearely, both out of the Old and New Testament: first in Exod. 15. 20. Miriam the Prophetesse did praise the Lord with instruments of musick. Judg. 11. 34, 35. There you may see Jephthah's daughter did it too. Chap. 21. 19, 20, 21. There was a feast at Shiloh yearly, a feast of the Lord, (saith the Text) and the daughters of Shiloh did use to dance there at that feast. Psal. 149. 3. L [...]t them praise the Lord in the dance, let them sing praises to him with the tymbrell and harpe: and Psal. 150. & Psal. 33. 2, 3, 4. Psal. 108. 1, 2. And I will end with that in the Revelation of John, chap. 14. v. 2, 3. and I pray consider of it; these are the words, I heard the voice of harpers, harping with their harps, and they sung, as it were, a new song before the Throne, &c. And Chap. 15. 2. 3. These are the words of those that had gotten the victory over the Beast, They had harps of God, (saith the Text) and they sang the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvailous are thy workes Lord God Almighty, just and true are thy wayes, thou King of Saints. And thus much for this point.

Some have such tender sculls, they'l dye with little haile;

As goslings tender be, alas what doe they aile?

And now I desire to know wherein the difference lyeth betwixt those that stand for the Presbyteriall government, and those that separate from them, by reason of those things contained in those Points thus lately treated of; and consequently why we may not joyn together in the Presbyteriall government.

And now I come to the first of the last three things I promised to touch,Signes to shew whether party is the best in their conversations. and that is to answer some of the Sectaries to some things which they affirm of themselves, concerning their conversation, that they are the most godly people in their lives and conversations, and therefore they have the better judgements. To this I answer, wee may not take your bare word for it neither; for if men plead for a confusion, it is rather a sign of the contrary. Secondly, it is is an ill signe in you, to be so uncharitable in your censures of us the Presbyterials, you account most of us to be uncapable of the Sacraments, although you cannot prove us to live in such sins, (and especially in that degree in those sins) which the Word of God doth exclude a man for; and is this a good sign think you? Thirdly if you say that you are more zealous in your following the Preachers, and the exercises of Religion; & therefore you are better, and more godly then the Presbyterials. I answer, so might the Pharisees have said, for which cause they had their name zelotes (many of them;) yea, this was the cause that they did [Page] separate from the residue of the people, and would be called Pharisees, the which word commeth of the Hebrew word Phares, which signifieth to make a breach by separating from others; and is this a commendation alwayes think you? you know the Pharisees were worse then the common people were from whom they separated, for inwardly they were full of rottennesse; yea, our Saviour said of them, that they were ravening wolves, although they were so zealous to pay tithe of mint, anise, and cummin. By all this you see now, that your argument therein is stark naught; besides, I have found that the Presbyterialls are more forward to neighbourly goodwill, and to accommodate a man with what they can, then you are: this I have proved to be true (although I have not any thing of any man, but what I pay for.) But the Independents are full of shifts and excuses, (so many as I have been acquainted with) I wish they would not equivocate so much as they doe; I hope they will [...]eale truly in their shops. Fourthly, they say they have more knowledge in the Word and will of God then the Presbyterialls have. I answer, (if this were true) you are so much the worse, if your hearts are not thereby made better; for you come much short of the Pharisees in our Saviours time, in the literall knowledge of Divine things, yet they were the worst of people. Besides, it is not true neither which you affirm of your selves, viz. that you are the most knowing, for you are exceeding weak in your judgements, (for the more part) And many of the Presbyterialls, which have not the tenth part of literall knowledge, have notwithstanding a better understanding in many things in the Word of God, and sincere hearted too. Fifthly, I wish I might not say that there is with you too many mountaines of spirituall pride; for there was another sect among the Jews, that called themselves Sadduces, and would be thought to be more just in their dealings then other men, and yet were not such as had saving grace in their hearts, they called themselves Sadduces from the hebrew word tsedek, (as some Expositors affirm) and yet they denyed the resurrection from the dead, therefore this is no true infallible signe neither. Sixthly, are you not as forward to corporall pride, as the Presbyterialls too? (although I think you are not so sick of the fashions, as some of the Presbyterialls are.) Seventhly, are you not more obstinate in your way of separation after conviction, then the Presbyterialls are? I wish I could not justly complaine of this; for I have knowne many, when they have yeelded in many chief things in their way of separation, and yet would go on still in their way of divisions; so that with you is wilfull obstinacy also. I doe not speak this to excuse the [Page] Presbyterialls from many sins, no, I blame our selves exceedingly too: But this is the maine thing which I aime at, to beat downe men from esteeming of themselves above that which they are. And thus much for this point also.

Some have such shallow-heads and gnats about their eares;

I think their hearts be dead; where is their hopes, their feares?

Now farther (you say) that many of our side are ignorant in the Word of God, and live loosly in their conversations; It is true, they doe so; and you say they be proud and scornfull in their carriage to their inferiours, and think to have others to stoop to them because of their gay-cloaths and big looks, they having (many of them) much of this worlds good; but yet they have little or no vertue in them; the which is that which is worthy of the true respect, and not a bare title. In this I will not dissent from you, but will conclude, that a wise man will not much respect any thing that is but an adjunct of a man, and is no part of the man, for Dives was gay, and had this worlds goods, but yet he was not any whit the better esteemed of God, but hell must be the place of such a one:Coruptions in Gods people, and especially in those that live in wealth, and at ease. but yet these with us may have some saving grace in them; for you must endevour to distinguish degrees of good and evill, otherwise you will never bee able to make a true conclusion. And truly this is a great reason for me to conclude that your Leaders are either ignorant of these things, or else they keep you blinde on purpose, that so you may remaine Separatists still. You may know that those that have this worlds goods are lyable to many temptations, which other inferiour people are more free from; and though they themselves fail as much another way perhaps too. Have you never seen a man that being holden in from occasions of temptations, by being in a mean estate, and thereby afflicted; who, afterwards, having been raised to a greater estate, was more vaine then those whom hee before counted wicked;Davids failings. see how good David failed in godlinesse, when great temptations encountred him, as being at rest in his kingdom of wealth, walking and solacing himself upon his house top, and having such an object of carnall delight; and that sin did occasion another as great, O that was a great one indeed! for having faln into the sinne of adultery, and thereby being lyable to disgrace, he thought to cover it, by using policy, and yet that policy must neverthelesse goe somewhat neare him too; but yet he thought, having such an occasion to hazard Ʋriah in battail, it would be the more tolerable, and therefore hee adventured upon the cutting off of Ʋriah, that so he might take her to be his wife, to cover the sin from being known: To be short, they are [Page] more lyable to carnality and vanity then many other men are, although they have saving grace in them. But what is all this for the Point we stand for, viz. the government of the Church? I still stand for truth, although abuses be; for I know, no outward accommodations will bestead us at the great and dreadfull day of judgment.

No strouts, nor clouts, nor words that swell,

That will bestead us then;

For I know well, and doe you tell

'Tis vertue maketh men.

And now in the next place I must note another thing which is prevalent in keeping men from renouncing an opinion once maintained by them,The hinderances that keep men from the [...]nouncing an opinion, [...]hough convinced of it in their conscience. though now convinced; and that is the undergoing of some disgrace, lest others doe deride them; and truly my heart almost bleedeth to think of it, for it is a great tryall indeed, and especially if men have not a great measure of grace; but yet I hope we do consider that God is to have his glory, what ever we undergoe; Let God be true, and every man a lyer.

And I hope,Motives to the Presbyterialls to be kinde to those that renounce the other wayes. [...]f the Presbyterialls be well admonished, they will forbeare scoffing at those that shall come and joyn with us. For, (as one once said, so say I) Are there not sins with us also? yes surely, in many things we sin all: O that we could joyn together, then might wee easily prevail of the Parliament, wholsome Laws, yea, and Officers too, to keep us in a more stricter way in godlinesse.

Now let us take some notice of such things as may whet our affections more specially to perform our duties severally:Motives to [...]oth parties to perform our duties, whatsoever hap to us, (so to speak) viz. look to the great allurements mentioned in the Word of God, and the punishment if we neglect our duty, &c. First, God is worthy of all honour, and to have all glory ascribed to him, yea, all good is (and ought) to be ascribed to him, for he is the totality of all things; in him we live, move, and have our being; and in him all things consist, whose goodnesse doth appeare in his creating of us after his own Image, in holinesse and righteousnesse, and knowledge, and other qualities; in a fit degree for creatures to have resemblance of their Creator, and to be blessed for evermore; whose purity may be seen in his Law which he hath set to our view, to behold his excellency in; the which Moses the man of God admired with these words to the children of Israel, What Nation is there under heaven that have Lawes so righteous as ye have? And David saith thus of them to God, Thy Law is very pure, therefore thy servant loveth it. And consider also how wee (in the loines of our first Parents) are falne from that happy estate of that blessed Creation; and also what is due to us now by falling from God by our disobedience, even everlasting damnation and torture, and [Page] torment in hell for evermore. Consider also the goodnesse of God in providing for us a remedy, that we may not be subjects of torments in hell, but be vessels of glory in heaven, onely upon good and honest conditions, faith in the merits of his Son our Saviour, and requi [...]eth nothing of us but to walk honestly, righteously, and godly in this world, according to those graces of his holy Spirit knocking at the doores of our hearts, and bidding us open, yea, that giveth us power and ability to open, onely that we be not wanting in the not using those abilities which he doth give us; but if we slight and neglect this second great mercy of his, then must we be subjects of the greater torments in hel for evermore with dreadful Devils, and cursed Fiends, and damned Angels, and with Men in a woful condition, being tortured and tormented, easless, and endless, gnashing their teeth in anguish and pain. Consider this, and beware, and take heed in time, before time be no more. Now let us consider what allurements the Lord our God hath set forth in his Scriptures of truth for our encouragement, the Prophet Daniel in his 12 chapter, saith, Those that be wise shall shine as the Sun; and those that turn many unto righteousnesse, shall shine as the stars for ever, and ever. And in the Book called the Ap [...]calyps or Revelation, are many allurements for us to be whetted on in godlinesse; To him that overcommeth will I give (said God) to eate of the Manna that is hid; and to walk in white; and to drink of the water of the pure river of God that is in that celestiall Paradise; yea, to weare a Crown; and to eat of the tree of Life in the midst of the paradise of God; and to have power over the Nations, (which betokeneth the glory of an Emperor;) and to have a morning Star; yea, he shall be a pillar glittering in the Temple of God; yea, Christ will write upon him the name of God; and the name of the City of his God, new Jerusalem, &c. yea, Christ will write upon him his own name also. Rev. 3. 12. And be will s [...]p with him, yea, [...]e shall sit in the throne of Christ with him, ver. 21.

Thus we see the goodness of God in giving us such allurements to become his sons and heires of the celestial kingdom. And these are held forth to us, to the end we might not be weary in wel-doing, though we meet with many discouragements; for God hath ordained, That wee must through many afflictions enter into the kingdom of heaven; These things made Moses, Joseph, and the rest of the Patriarchs (or the most of them) to undergo many tryals; and the Prophets to bee content to be sawne asunder, beheaded as Iohn Baptist was, and to be slain as Iames the Apostle, and divers of the rest of them, and to bee cast into dungeons, as Ieremiah▪ &c. to be bound and imprisoned, and slaine or beheaded, as Paul was; yea, to be so tortured as those you may see in Heb. 11. And [Page] cruly I wish some in these our dayes would beware lest they use some little better then those that stripped honest Joseph of his goodly coat, because it seemed in their eyes to be too good for him; I am sure at length they confessed that their trouble and afflictions were repayed into their own bosomes, because they were guilty concerning their brother; And therefore behold, (said Reuben) his blood is required.

I will conclude with that holy and heroicall-spirited Habakkuk in 3 chap. & 17, 18, 19 verses; these are his words, Although the fig should not blossome, neither fruit be in the Vines; though the labour of the Olive should faile, the field should y [...]eld no meat; though the flock should be cut off from the fold, and there bee no herd in the stalls, yet I will rejoyce in the Lord, I will joy in the God of my salvation; the Lord God is my strength, and [...]e will make my feet like hindes feet, and he will make me to walk upon mine high-places; To the chief singer on my stringed Instrument, &c.

HEre followeth a few other Points, [...]ereticks deny [...]at Christ [...]ok flesh of [...]e Virgin [...]ary. that some fearfully doe miscarry in, and the first I stand amazed at, viz. That any should either beleeve or say, That our Saviour took not flesh of the Virgin Mary; I will onely quote Scriptures to satisfie some, lest weak honest soules do chance to stumble and fall by such Hereticks; the first is Rom. 9. 5. Whose are the Fathers, and of whom as concerning the flesh Christ came; here you see that Christ came of the Fathers, yea, that of them he received his flesh. Rom. 1. 3. Jesus Christ was made of the seed of David according to the flesh; here the Apostle saith, that he was made of the seed of David, &c. Act. 22. 30. Of the fruit of Davids loines according to the flesh, God would raise up Christ to sit on his Throne. Acts 13 23. Christ was of the seed of David according to the flesh. And so much for this Point.

Another sort there is, [...]ome hold [...]at the childe [...]eriveth or re [...]eiveth its soul [...]om its Pa [...]nts. (I know not what to call them) That hold that the soule of man is begot or derived from its Parents, or one of them; but this is such a fancy, that I detest to think of it: First, a word or two by Reason, against it, Why should not every childe have two souls and so be a Monster, if that your conclusion were a truth, by receiving it from its parents? for although the matter of the body is to be derived by reason of its nourishment which it receiveth from the 4 Elements, yet the soul is not to bee derived so from the Parents, for that is a spirituall inspiration, and is not nourished by any of the four Elements, but hath its existence and subsistence from God onely. And now I come to Scriptures, the first is Mal. 2. 15. When God made one, yet [...]e had the residue of the Spirit, &c. Therefore man had no more Spirit, neither hath any man, any more Spirit or soul but what he hath received [Page] from God immediatly, for saith the Text, God had the residue of the Spirit. Eccles. 12. 7. The Spirit shall return to God who gave it; and hence it is (very likely and chiefly) that God is said to be the God of the Spirits of all flesh, rather then of the flesh it self; for although God be the God of the flesh too, yet that being made of the four Elements, is not so specially regarded of God, as the spirit or soul is; and hence it is very likely that Moses calleth God, the God of the Spirits of all flesh, as in Numb. 16. 22. Let the Lord the God of the Spirits of all flesh, set a man over the congregation: so much shall serve for that point.

Gods dearest children sometimes falling into some capitall sinne or sins,If Gods people sin some capitall sin, (especially openly) they may smart temporally for it as long as they live here, though repented of. may thereby occasion the Lord to scourge them temporally for it, especially if it be openly committed or publickly known, though they repent of it, and more especially if it be not more speedily repented of, as we may see in David for his numbring his people in his pride, and 2 Sam. 12. 10. there you may see, that a man may have a scourge for som sin as long as he liveth; for because of Davids sin with Bathshebah, and his slaying of Ʋriah in a kind of politick way to save his credit, and cover his sin, the sword did never depart from his house: Let us beware of sin in that regard also.

Now a word for the comfort of all that are in Christ by faith, to prevent some mens discouraging of good Christians, telling them that they cannot be sure of everlasting life, so long as they are here on earth.

Here followeth some Scriptures to prove that a man may be assured of his salvation here in this world;A man may be assured of his salvation. the first is in Joh. 6. 47. Verily, verily I say unto you, He that beleeveth on me hath everlasting life; here the Evangelist doth not barely say, that a beleever hath life, but that he hath everlasting life; & in ver. 54 also, & Joh. 5. 24. He that beleeveth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death to life; & 2 Pet. 1. 10, 11. Make your calling and election sure; for if you doe these things you shall never fall, for so an entrance shall be ministred unto you abundantly into the everlasting kingdom of our Lord and Saviour Iesus Christ; now if you would know what things those bee that you must have, that so you never fall, but be assured to be entred into heaven, as it were, before-hand, then look in ver. 5, 6, 7. going before, and there you may see them; the which if you get, you are sure never to fal.

I doe not affirm that all beleevers have that faith of assurance, spoken of in this last Text, but that it is and may be obtained.

The reason why men doe not see the salvation of God in Christ is (among many) especially because they doe not yeeld obedience in their hearts to so much of the morall Law, as they know, either in the letter of it, informing their hearts or consciences; or without the letter, viz. written in their conscience.

[Page] If any man will doe his wil,Men (not repenting of known sinnes) are still left blind in matter of salvation. he shall know of the Doctrine whether it be of God, or whether I speak of my self, Jo [...]. 7. 17. Psal. 50. 23. To him that ordereth his conversation aright, will I sh [...]w the salvation of God▪ Ezek. 43. 10, 11. If they be ashamed of all that they have done, shew them the form of the house, &c. I know there must bee some generall hopes in a man that hath the knowledge of his sins which hee seeth in him; although that knowledg be not with saving faith in the merits of Christ, but some generall notions that will not bestead him that resteth in them. 2 Cor 3. 16. When the heart shall be turned to the Lord, the vail shall be taken away. Until a man repenteth himself of those sins which God hath convinced him of in his conscience, he shall remain blinde in the matter of salvation by Christ, for there must goe a legall repentance before an Evangelicall repentance; therefore Christ saith, Mat. 21. 23▪ You when you heard, repented not that you might beleeve him; God giveth many gifts, but man neglecteth him.

Here are places to shew,A man may speake in the defence of his own integrity, [...]f the same be [...]n him indeed, &c. that there is a difference between a man that is in the true justifying faith concerning inherent holinesse, and a man that is out of Christ, contrary to some mens conclusion, that all men are alike in their inward hearts or quali [...]ications; the first place is Psal▪ 18. 19, 20, 21. to the 26. & Psal. 26. Psal. 28. Psal. 131. 1, 2. & in 2 Sam. 22. very largely. See all these places, and there you may have assurance that a man may speak in his owne defence concerning his owne integrity of heart, if in case others would blast his due reputation; provided that it bee so in deed and in truth. I speak this to stop the mouths of some wicked people, that are ready to say that there is no difference among men, viz. that all are alike now in the state of grace, excepting onely the imputative righteousnesse of Christ; yea, I have heard with my own eares to my great grief, some man say, that those that are justified have no inherent holinesse nor righteousnesse. But if this be a truth, why then did our Saviour pronounce a blessednesse to those that are pure in heart? And why did all the Apostles preach sanctification to be inherently in the justified ones? yea, if any man be in Christ he is a new Creature, yea, Paul himselfe (in the behalf of himself, and the residue of the Apostles and Brethren) said thus, God hath revealed the hid mysteries to us his holy Apostles and Prophets, &c. And all the Apostles calleth upon men to be (not onely beleevers in Christ, but) sanctified throughout both in body and soule, &c. But yet notwithstanding it is imperfect in regard of degrees; and therefore it is that the Prophet concluded that all our righteousnesse were as filthy rags; and the Apostle James affirmed, that in many things we offend, &c.

[Page] This point is to shew how many subjects have neglected, refused and opposed their Kings commands, when those commands were unjust by Gods expresse Word; yea, they did hinder their King from acting sin himself, and that by force too.

My first Scripture is 2 Chron. 26. 16, 17, 18, 19, 20. Azariah, and fourscore valiant men withstood Ʋzziah their King, to hinder him from sinning against God, in doing that which belonged to his subjects to be done, he being forbid by Gods speciall command; and if they had not hindred him, then they should have smarted for it as well as their King. 1 Sam. 14. 45. sheweth, that the people of Israel did hinder their King Saul from committing a sin against one of his subjects, which he had sworn to doe, but they did resist him, and swore that Jonathan should not die,Accidentall ignorance pardoned. (seeing he did not deserve death:) Jonathan knew not of his Fathers oath concerning that thing; if the oath it self had been lawfull, as you may read in ver. 27. and such a one was to be pardoned by Gods command, as in Ezek. 45. 19. Numb. 15. 27, 28. & Levit. 4, 27. And this is noted also as a good deed of the people, in opposing their Kings in these things. And in 1 Sam. 20. 30, 31, 32, 33. and so forth, Jonathan would rescue good David from Sauls ma [...]cious and murderous intent, though he had Sauls displeasure so farre, as to the hazarding of his own life, for this his so doing. This did good Jonathan contrary to the command of his Father, though the King; and this also is recorded for his commendation. But contrariwise when the people did not hinder their Kings, but joyned with them in that which was evill; then they and their Kings must smart for it too; as you may see by the peoples joyning with their King Ahaziah, against Elijah the Prophet, as in 2 King. 1. And so alwayes throughout the Scriptures, you may observe the like punishment upon the people for seconding their Governors in evill. Yea, this was the very cause of the casting off of the Jewes chiefly; for they joyned with their High-priest, chiefe Priests and Pharisees, and the Rulers of the Jewes in crucifying of Christ; and therefore his blood is upon them, as well as upon their governours unto this day: Do you not think it had been happy for the people of the Jewes, if they had opposed their Elders and Governors, and kept them from slaying our Saviour Christ? Yes truly, it had been well for that people. And the subjects of Ahab were accessory to Ahabs sparing of Benhad [...]d, and see what they were to receive of God for that sin, as in 1 King. 20. 42. they must die for it.

Here followeth certain Scriptures shewing what was to be done to the places where the Idolaters worshipped their false Gods, viz. the [Page] places that were built for that purpose, and so used publickly; and the reason rendred by God himself, viz. to take away, or destroy the name of Idolatry, (and Idolaters) out of that place, &c.

Neverthelesse their Cities,This is Zan [...]hi [...]s resolution also, who was a good Reformer. Vineyards, and dwelling Houses were to stand still for their habitations, (except those places where they publickly or usually wove hangings for their Groves, &c. 2 Kin. 23. 7.) as you may see in Deut. 6. 10. and Chap. 19. 1.

Idolatry (it seemes) is too easily entertained into the hearts of men by small occasions; and we have had wofull experience of it with us, in not watching to prevent it, before it was entertained into many hearts, so prevalent is this sin with the sons of men. How soon were the Asian Churches be-pestered with corruption in this sin, as others also, but that God out of his infinite mercy forewarned them before they were utterly faln away; and so have we now been warned from God by many instruments which hee hath stirred up in his Cause, to set us in a right way again, contrary to the expectation of the Roman frogs, which have troubled us with Baalzebubs sulphur.

When some did wink, and closely think

To leave us in their lurches;

God did provide with Pen and Ink,

His Johns to save his Churches.

FINIS.

§

§

§

[Page]

THE VOICE of INFANTS BY INFANTS DEFENDER.

LUKE 9. 50.

Forbid him not; for he that is not against us, is for us,

Is there not a cause,

1 Sam. 17. 29.

Behold the Babe wept,

Exod. 2. 6.

And I Brethren, when I came to you, came not with excellency of speech, or of wisdome, declaring to you the testimony of God,

1 Cor. 2. 1.

But truly I am full of power by the Spirit of the Lord, and of judgement, and of might to declare unto Jacob his transgressions, and to Israel his sins,

Micah 3. 8.

I thank thee O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them to Babes: even so Father, for so it seemed good in thy sight,

Matth. 11. 25.

Now I beseech you Brethren, mark them which cause divisions and offences, contrary to the doctrine which yee have learned, and avoid them; for they that are such, serve not the Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple,

Rom. 16. 17, 18.

London, Printed by R. Cotes, 1647.

[Page]

[Page]

An Advertisement to the Reader, for the better understanding of the Subject in the ensuing Discourse, as a preparative.

1. I Pray you note the occasion of this Discourse, it was upon a challenge to dispute the case of Baptisme, at which time I found the party so weak, that I was both ashamed to observe his imbecillity, and grieved to observe people so misled; therefore out of pity I have thought good to shew the chief heads of the discourse, though it bee not so exquisite as perhaps you all could wish it; but I did not intend any more should see it then himself, and some few of his followers; but perceiving the importunity of some of my acquaintance, I supposed they would cause it to bee somewhat more publike: But had my thoughts stretched so farre at first, I would have inlarged the matter, and drawn the Discourse into more particulars, and more orderly, whereas now you have but the substantialls summarily, and somewhat confusedly.

2. Observe, I have shewed the institution of Circumcision, and that it was an outward sign or token of inward Circumcision in the party to whom it was first given, he being a man, namely, Abraham.

3. That his seed were to receive the same signe in their Infancy, whether they had inherent holinesse, yea, or nay, as having a right to the ordinance, they being children of the faithfull, or at least children of the Professors of the faith of Abraham.

4. That this sign of Circumcision was belonging to those that were not of Abrahams naturall seed also, if they would joyn to Abraham and his seed in the profession of the same faith; and that then the children of those strangers were to receive the same signe of Circumcision also, and to the same end that Abraham and his seed were, untill the comming of Christ, at which time the sign of faith was changed from Circumcision to Baptism to the beleeving Jewes, or those of Abrahams naturall seed, as well as to the Gentiles which then did beleeve.

5. That the signe being changed from Circumcision to Baptisme, [...]

§

[...]

[Page]

them, for with their mouth they shew much love, but their heart goeth after their covetousnesse. And loe, thou art unto them as a very lovely song, of one that hath a pleasant voyce, &c.

Ezek. 33. 31, 32.

And [...]ee that departeth from evill maketh himselfe a pray, and the Lord saw it, and it displeased him, &c.

Esay 57. 16.

I will make thy tongue cleave to the roofe of thy mouth, that thou shalt be dumb, and shalt not bee to them a reprover, for they are a rebellious house,

Ezek. 3. 26.

By men of other tongues and stammering lips will I speake to this people, &c.

Isay 28. 11.

If a man walking in the spirit of falsehood doe lie, saying, I will prophesie of wine and strong drinke, even hee shall bee the prophet of this people,

Micah. 2. 11.

Oh Ephraim what shall I doe unto thee? Oh Judah what shall I doe unto thee? for your goodnesse is as a morning cloude, and as the early dew it goeth away,

Hosea 6. 4.

Repent and turne your selves from all your transgressions, so iniquitie shall not bee your ruine,

Ezek. 18. 30.

Come and let us returne unto the Lord, for hee hath torne, and hee will heale us; hee hath smitten, and hee will bind us up,

Hosea 6. 1.

Turne yee, Oh turne yee, for why will yee die O yee people of England?

Ezek. 33. 11.

Let us search and try our wayes, and turne againe to the Lord, let us lift up our hearts with our hands unto God in the heavens,

Lam. 3. 40, 41.

To the Law, and to the testimony, if they speake not according to this rule, it is because there is no light in them,

Esay 8. 20.

If any man will doe his will hee shall know the doctrine whether it bee of God, or whether I speake of my selfe,

John 7. 17.

When the heart shall bee turned to the Lord, the vaile shall bee taken away,

2 Cor. 3. 16.

To him that ordereth his conversation aright, will I shew the salvation of God,

Psal. 50▪ 2 [...].

If yee bee willing and obedient, yee shall [...]ate the good of the land, but if yee bee wicked, and rebell, yee shall bee consumed with the sword, &c.

Esay 1. 19, 20.

FINIS.

Information about this book

Title statement

Sectaries vnmasked and confuted. By the treating upon divers points of doctrine in debate betwixt the Presbyterialists and sectarists, Anabaptists, Independents, and Papists. / By George Palmer wel-wisher to a warrantable uniformity in godly religious exercises.

Palmer, George, b. 1596 or 7.

Edition statement

1647

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2008-09 (EEBO-TCP Phase 1).

ID [DLPS]

A90720

ID [STC]

Wing P229

ID [STC]

Thomason E396_27

ID [STC]

ESTC R201662

ID [EEBO-CITATION]

99862163

ID [PROQUEST]

99862163

ID [VID]

114314

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A90720)

Transcribed from: (Early English Books Online ; image set 114314)

Images scanned from microfilm: (Thomason Tracts ; 63:E396[27])

Source

— Sectaries vnmasked and confuted. By the treating upon divers points of doctrine in debate betwixt the Presbyterialists and sectarists, Anabaptists, Independents, and Papists. / By George Palmer wel-wisher to a warrantable uniformity in godly religious exercises., Palmer, George, b. 1596 or 7..

Extent

[8], 32, 41-68 p.

Printed by Richard Cotes,. London :: 1647.. (In four parts. Part 2 has a separate dated title page which reads: The voice of infants by infants defender; part 3 caption title reads: Certain observations, cautions, and instructions for Mr. Lambe, and other Anabaptists, to prevent their perverting of others to errors and schisme; part 4 caption title reads: An appendix for the reader, shewing the cause of our distractions, .. ; pagination and register are continuous.) (Text is continuous despite pagination.) (Annotation on Thomason copy: "July 6th".) (Reproduction of the original in the British Library.)

Creation

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

Editorial practices

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.