Vindiciæ veritatis: truth vindicated against calumny. In a briefe answer to Dr. Bastwicks two late books, entituled, Independency not Gods ordinance, with the second part, styled the postscript, &c. / By Henry Burton, one of his quondam-fellow-sufferers.
Burton, Henry, 1578-1648.
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Vindiciæ veritatis: truth vindicated against calumny. In a briefe answer to Dr. Bastwicks two late books, entituled, Independency not Gods ordinance, with the second part, styled the postscript, &c. / By Henry Burton, one of his quondam-fellow-sufferers.
Burton, Henry, 1578-1648.
[4], 34, [2] p.
Printed by M.S. for Gyles Calvert, and are to be sold at his shop at the west end of Pauls.,
London, :
1645.
A reply to "Independency not Gods ordinance" by John Bastwick, published in two parts.
The last leaf is blank.
Annotation on Thomason copy: "7bre 22" [i.e. September 22].
Reproduction of the original in the British Library.
eng
Bastwick, John, 1593-1654. -- Independency not Gods ordinance -- Early works to 1800.
Congregationalism -- Early works to 1800.
Dissenters, Religious -- England -- Early works to 1800.
Church polity -- Early works to 1800.
Great Britain -- Religion -- 17th century -- Early works to 1800.
A78034 R200279 (Thomason E302_13). civilwar no Vindiciæ veritatis:: truth vindicated against calumny. In a briefe answer to Dr. Bastwicks two late books, entituled, Independency not Gods Burton, Henry 1645 16820 43 35 0 0 0 0 46 D The rate of 46 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words.
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Vindiciae
veritatis
:
TRUTH
VINDICATED
AGAINST
CALUMNY
.
IN
A
BRIEFE
ANSWER
to
Dr.
Bastwicks
two
late
Books
,
entituled
,
Independency
not
Gods
Ordinance
,
with
the
second
Part
,
styled
The
Postscript
,
&c.
By
HENRY
BURTON
,
one
of
his
quondam-fellow-sufferers
.
LEVIT.
19.
17.
Thou
shalt
not
hate
thy
brother
in
thy
heart
:
thou
shalt
in
any
wise
rebuke
thy
neighbour
,
and
not
suffer
sinne
upon
him
.
1
TIM.
5.
20.
Them
that
sin
rebuke
before
all
,
that
others
also
may
feare
.
And
(
Tit.
1.
13.
)
Rebuke
them
sharply
,
that
they
may
be
sound
in
the
faith
.
ZACH.
8.
19.
Love
the
Truth
and
Peace
.
LONDON
,
Printed
by
M.
S.
for
Gyles
Calvert
,
and
are
to
be
sold
at
his
Shop
at
the
West
end
of
Pauls
.
1645.
❧
To
the
ingenuous
Reader
.
CHRISTIAN
READER
;
THi●
Answer
was
long
agoe
so
conceived
and
formed
in
the
wombe
,
as
the
slow
birth
may
seeme
to
have
outgone
its
due
time
.
It
waited
for
the
Postscript
;
Which
comming
forth
,
proved
such
a
strange
creature
,
as
some
friends
would
not
have
mee
foul
my
fingers
with
it
.
Hezekiah's
word
to
his
people
was
,
in
such
a
case
;
Answer
him
not
.
But
finding
,
that
he
still
pursued
me
with
his
incessant
provocations
in
more
Books
since
,
I
thought
of
Salomons
Counsell
,
Answer
not
;
and
yet
,
Answer
.
For
I
perceived
,
that
no
Answer
coming
,
a
tumor
began
to
grow
,
which
needed
timely
lancing
,
to
prevent
some
extreame
inflamation
hastening
to
a
head
,
while
the
humour
flowed
in
so
fast
:
Therefore
I
hastened
at
length
as
fast
,
as
before
I
was
slow
,
if
possible
to
recover
our
Brother
.
So
as
if
I
be
quick
and
short
with
him
it
is
to
saye
him
with
feare
,
plucking
him
out
of
the
fine
.
I
am
plaine
,
and
that
's
all
.
Farewell
.
A
BRIEFE
ANSWER
TO
Dr.
BASTWICKS
two
late
Bookes
,
intituled
,
Independency
not
Gods
Ordinance
,
&c.
First
and
second
part
,
or
Postscript
:
By
one
of
his
quondam-fellow-sufferers
.
BRother
Bastwicke
,
I
had
resolved
for
a
time
at
least
(
as
I
have
done
)
to
have
been
silent
in
these
controversies
,
though
provoked
not
a
little
▪
But
now
your
two
Books
you
lately
sent
me
as
also
your
late
triumphing
at
Westminster
,
that
the
man
in
Friday-street
had
not
yet
answered
your
Booke
,
as
was
given
out
provoked
me
afresh
in
arenam
descendere
,
to
take
them
both
to
taske
,
and
so
Vna
fidelia
duos
parietes
.
And
if
the
perusall
of
them
be
not
enough
in
lieu
of
thankes
,
I
have
returned
you
a
compendious
Answer
;
wherein
you
have
bound
me
by
a
double
ingagement
:
the
one
,
for
the
Cause
;
the
other
,
for
my
Person
.
But
you
will
say
,
you
have
not
named
me
in
either
of
your
two
Books
.
'T
is
true
indeed
.
But
give
me
leave
to
tell
you
,
you
have
vellicated
me
,
plucked
me
by
the
very
beard
.
I
will
not
say
,
as
Joab
tooke
Amasa
by
the
beard
;
and
,
withall
smote
him
in
the
fift
rib
.
What
?
Use
a
Brother
so
?
And
a
quondam-fellow-sufferer
too
?
Yea
,
&
to
take
him
so
disgracefully
by
his
white
beard
too
,
&
that
with
a
scurrilous
Epithet
,
calling
it
*
a
great
white
ba●ket-hilted
beard
?
Parcius
ista
.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
(
as
said
the
old
Poet
)
pittying
his
white
head
,
and
his
white
chin
.
And
the
wise
man
saith
,
The
beauty
of
old
men
is
the
gray
head
,
yea
a
crowne
of
glory
▪
being
found-in
the
way
of
righteousnesse
.
I
remember
when
the
G●●●es
by
force
entred
Rome-gates
,
where
they
found
the
grave
Senators
sitting
in
the
gate
in
their
senatorian
robes
,
And
their
white
staves
in
their
hands
,
thinking
thereby
to
strike
some
reverence
into
those
harbarous
Gaules
,
and
one
of
them
redely
taking
one
of
the
Senators
by
his
white
beard
,
the
good
old
Senator
,
(
though
in
that
condition
)
not
brooking
such
an
affront
,
struck
the
Gaul
over
the
pate
with
his
white
rod
;
though
this
cost
him
,
and
the
rest
their
lives
,
the
barbarians
instantly
falling
a
butchering
of
them
.
But
for
all
your
provocations
throughout
your
Books
,
Brother
,
you
shall
not
finde
with
me
so
much
as
a
white
staffe
to
lift
up
against
you
,
though
you
charge
us
(
but
how
justly
)
▪
we
have
the
sword
in
our
hands
.
Nor
doe
I
purpose
to
retort
,
or
retaliate
your
little
expected
,
and
lesse
deserved
calumnies
,
lest
I
should
therein
be
like
unto
you
:
but
I
shall
answer
you
in
the
words
of
truth
and
sobernesse
,
and
in
the
spirit
of
meeknesse
and
love
.
But
how
comes
it
to
passe
,
that
my
two
fellow-sufferers
,
and
my selfe
,
should
fall
at
this
odds
?
Was
it
by
any
divine
providence
ominated
or
presaged
,
by
your
two
standings
on
one
Pillary
,
and
mine
alone
in
the
other
,
that
wee
should
now
come
upon
one
▪
Theatre
to
become
spectacles
to
the
world
,
by
mutuall
digladiations
,
as
if
the
one
Pillary
should
contend
with
the
other
?
Or
did
the
distance
of
the
two
Pillaries
boad
any
such
distance
in
our
present
judgements
?
But
yet
,
O!
O
,
never
be
such
a
distance
in
our
affections
!
But
,
herein
at
least
ever
be
we
a
threefold
coard
,
not
easily
broken
.
But
the
will
of
the
Lord
be
done
,
who
is
onely
wise
,
and
will
cause
all
things
to
co-operate
for
good
to
them
that
love
him
.
But
Brothers
,
we
expected
,
that
(
according
to
your
own
words
,
pag.
7.
)
you
would
have
acted
the
part
of
a
Moderator
between
us
.
But
instead
thereof
we
find
you
a
Judge
,
and
that
a
severe
one
too
;
but
how
justly
,
I
leave
to
others
to
judge
.
For
in
your
promised
,
or
rather
menaced
Postscript
,
which
(
to
forestall
your
Readers
with
a
prejudicate
opinion
of
us
;
and
old
piece
of
Rhetoricke
,
as
that
of
Tertullus
before
Felix
,
telling
him
of
Paul
;
Wee
have
found
this
man
a
pestilent
fellow
,
and
a
mover
of
sedition
,
&c.
which
he
was
not
able
to
prove
,
his
best
rhetoricall
argument
being
Calumnidre
audacter
,
aliquid
haerebit
,
Calumniate
boldly
,
some
thing
will
sticke
)
you
both
prefix
,
and
for
surenesse
,
affix
to
your
Booke
;
you
fasten
upon
us
uncharitable
dealing
,
fraud
and
jugglings
of
many
of
our
Pastors
and
Ministers
,
as
misleaders
and
troublers
of
Church
and
State
,
&c.
all
which
*
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
hard
and
harsh
termes
,
wee
can
no
lesse
then
spread
before
the
Lord
the
righteous
Judge
.
I
now
come
to
your
first
Booke
.
And
first
for
those
two
Scriptures
which
you
face
your
frontispice
withall
,
I
desire
it
may
appeare
to
all
men
in
the
conclusion
,
whether
you
or
I
have
the
better
right
to
them
,
2
Cor.
13.
8.
and
1
Thes.
5.
21.
Pag.
6.
Brother
,
that
which
you
intreat
of
us
,
you
shall
finde
of
your
Brother
;
onely
give
us
leave
in
your
owne
words
to
intreat
you
to
lay
aside
all
passion
,
and
all
vaine-glory
,
and
bitternesse
,
which
not
onely
this
your
Booke
,
but
your
threatned
Postscript
breaths
out
against
us
.
Pag.
7.
You
methodize
and
modell
your
Booke
into
two
Questions
:
First
,
Concerning
the
Government
of
the
Church
,
whether
it
be
Presbyterian
Dependent
,
or
Presbyterian
Independent
:
Secondly
,
Concerning
gathering
of
Churches
.
Now
for
the
first
of
these
,
before
wee
come
to
your
Arguments
,
give
me
leave
to
except
against
your
Termes
,
Dependent
and
Independent
,
whereupon
as
upon
a
foundation
you
state
your
Question
.
And
if
the
foundation
be
not
sure
,
the
superstructure
cannot
be
secure
.
Now
Brother
,
doe
you
set
these
two
Termes
,
Dependent
,
and
Independent
,
at
such
odds
,
as
if
there
were
a
great
gulfe
betweene
them
,
never
to
come
together
,
and
become
one
?
You
hold
of
Dependent
onely
:
we
hold
not
onely
of
Independent
,
but
Dependent
also
.
I
shall
make
this
cleare
:
Your
Church
Dependent
is
so
called
in
a
two-fold
relation
:
First
,
Because
it
depends
for
its
forme
of
Government
upon
the
lawes
of
civill
States
,
and
so
(
as
the
Cha●●leon
)
receives
impressions
of
sundry
formes
,
changeable
according
to
the
present
condition
of
the
Civill
Power
,
whether
Protestant
,
or
Papist
,
Christian
,
or
Antichristian
(
as
our
Brother
hath
set
forth
)
so
as
by
this
meanes
,
Christs
Church
and
Kingdome
;
his
Spouse
,
that
woman
clothed
with
the
Sunne
,
and
having
on
her
head
,
a
crowne
of
twelve
starres
,
and
the
Moone
under
her
feete
,
should
her selfe
be
turned
into
the
Moone
,
as
being
subject
to
continuall
changes
.
Secondly
,
Because
your
Church
Dependent
,
depends
necessarily
upon
a
combination
of
Presbyters
of
many
Churches
,
as
Councels
,
Synods
,
Assemblies
,
Classes
,
without
whose
counsell
(
say
you
)
nothing
is
to
be
done
in
any
particular
Church
,
of
which
more
hereafter
On
the
other
side
;
The
Churches
which
you
call
Independent
,
are
also
Dependent
.
First
,
They
are
not
otherwise
Independent
,
then
first
,
that
they
are
not
,
nor
ought
(
in
respect
of
Doctrine
,
Discipline
,
Worship
,
Church-Government
)
to
depend
upon
humane
Lawes
,
Canons
,
Decrees
,
Customes
;
but
onely
upon
Christ
and
his
Lawes
;
as
wherein
they
assert
and
hold
forth
Christs
Kingly
Office
and
Government
over
them
;
and
doe
affirme
,
that
to
set
up
humane
formes
of
worship
and
Church-Government
,
unto
which
the
consciences
and
soules
of
Gods
people
must
necessarily
conforme
and
be
subject
,
is
a
dethroning
of
the
Lord
Jesus
Christ
,
and
a
denying
him
to
be
the
onely
King
of
his
Church
Secondly
,
Independent
in
this
respect
,
because
every
particular
visible
Church
,
rightly
constituted
according
to
the
Word
of
God
,
depends
not
directly
and
necessarily
upon
any
other
Church
or
Churches
,
as
without
whose
jurisdiction
(
call
it
Presbyterian
,
or
what
you
will
)
it
may
not
exercise
all
that
power
,
which
Christ
hath
given
to
every
particular
Church
,
as
touching
all
the
Offices
and
Ordinances
thereof
,
and
that
in
as
ample
manner
,
as
if
there
were
besides
that
one
,
no
other
Churches
in
the
World
.
And
yet
secondly
,
This
Church
thus
Independent
,
is
also
Dependent
.
For
,
as
it
depends
absolutely
upon
Christ
,
as
the
onely
Head
of
this
Body
;
so
as
it
is
a
member-church
of
the
Catholick
,
and
a
sister-church
of
all
particular
Churches
,
with
which
it
makes
up
one
body
,
and
one
Spouse
of
Christ
her
Head
and
Husband
:
so
it
hath
a
mutuall
dependence
upon
all
true
Churches
,
for
communion
,
for
consociation
,
for
consultation
,
for
comfort
,
for
support
;
though
alwayes
saving
and
retaining
to
it selfe
all
those
Church-priviledges
,
which
by
Christs
Charter
are
peculiar
to
every
particular
Church
,
and
body
of
Jesus
Christ
.
And
in
case
this
particular
Church
doe
any
act
of
censure
upon
any
,
who
thereby
shall
thinke
himselfe
wronged
,
and
shall
addresse
himselfe
to
other
Churches
,
by
way
of
complaint
,
and
they
shall
thereupon
desire
of
that
church
an
account
of
their
proceedings
therein
,
this
church
will
not
refuse
,
but
as
in
Christian
duty
bound
,
will
to
those
Churches
render
a
reason
of
that
,
or
any
other
their
doings
,
if
questioned
,
and
lawfully
required
.
And
all
this
in
a
sweet
and
loving
way
,
with
meeknesse
and
feare
,
1
Pet.
3.
15.
so
as
none
is
debarred
of
any
such
appeale
.
Nor
is
any
well
constituted
Church
of
Christ
to
be
conceived
so
brutish
,
or
so
conceited
of
her selfe
,
as
to
thinke
shee
may
not
erre
,
or
her selfe
so
wise
,
as
in
many
difficult
cases
not
to
need
the
counsell
of
others
,
or
so
inflexible
,
as
with
the
Stoicks
,
Sententiam
mutare
nunquam
;
nullius
rei
poenitere
;
never
to
change
their
minde
or
judgement
,
of
nothing
to
repent
,
when
convinced
of
an
error
.
But
what
if
one
particular
Church
will
not
,
after
all
due
meanes
used
,
(
which
yet
no
rationall
man
can
imagine
will
ever
come
to
passe
)
hearken
to
the
unanimous
judgement
and
counsell
of
the
other
Churches
?
What
is
to
be
done
?
Surely
they
may
upon
just
cause
withdraw
communion
from
that
Church
,
which
,
in
that
case
,
is
the
highest
censure
the
Churches
can
proceed
to
.
And
if
the
party
aggrieved
complaine
to
the
civill
Magistrate
,
the
Church
being
called
is
accountable
to
the
power
.
Thus
have
I
plainely
,
clearely
,
and
fully
,
as
I
conceive
,
stated
these
two
Termes
Dependent
and
Independent
:
whereby
is
sufficiently
cleared
to
the
view
of
all
unpartiall
Judges
,
not
possessed
with
prejudice
,
our
Dependent
Independency
,
or
Independent
Dependency
,
from
your
manner
of
stating
.
And
for
your
Simile
;
wherein
you
propound
it
for
better
understanding
(
as
you
say
)
it
halteth
down-right
of
all
foure
,
as
being
altogether
Ab-simile
,
and
Heterogeneous
,
of
another
nature
.
There
is
a
vast
disproportion
between
a
civill
Government
,
and
Ecclesiasticall
:
the
one
established
upon
mans
lawes
,
the
other
on
Gods
;
the
one
various
,
and
variable
,
according
to
severall
Civill
States
,
Kingdomes
,
and
Lawes
:
the
other
one
and
the
same
,
(
or
should
be
,
if
right
)
in
all
the
Churches
of
the
Saints
,
having
one
Rule
,
one
Law
to
walke
by
,
immutable
:
And
,
Brother
,
for
your
paralleling
of
your
many
severall
Congregations
in
one
Citie
,
or
one
Division
,
or
Hundred
,
or
within
such
a
Circuit
,
with
a
great
Corporation
,
as
of
London
,
where
is
one
Lord
Major
,
and
Aldermen
and
Common
Councell
,
and
so
reducing
so
many
Churches
into
one
Corporation
,
as
so
many
Companies
making
upone
Citie
:
I
suppose
you
meane
not
that
one
Provinciall
,
with
his
Diocesans
,
and
Priests
under
them
,
should
make
up
this
Parallel
.
But
this
of
necessitie
you
must
doe
,
if
you
will
have
all
the
Congregations
in
their
severall
Divisions
,
or
Weapontacks
,
to
be
governed
by
their
severall
Presbyteries
respectively
.
Reason
requires
,
that
first
you
set
up
such
Presbyters
over
every
one
of
your
Congregations
,
as
may
be
for
the
greatest
part
of
them
good
,
pious
,
learned
,
orthodox
:
or
otherwise
,
if
the
greater
party
be
Malignant
,
and
ill
affected
,
prophane
and
haters
of
the
power
of
Godlinesse
,
they
will
over-vote
the
good
party
;
and
so
what
a
hard
yoake
will
you
put
upon
the
necks
of
all
such
,
as
be
truly
godly
,
when
they
shall
be
cast
out
by
a
malignant
Parochiall
Congregation
?
and
going
to
complaine
to
your
Presbytery
,
they
shall
finde
as
cold
comfort
,
as
formerly
they
have
done
in
the
Prelates
Consistory
.
But
there
will
be
a
better
care
had
of
placing
good
Presbyters
.
But
Brother
,
let
us
first
see
it
,
that
so
your
Presbyterian
Government
may
shew
us
a
face
the
more
amiable
,
and
lesse
formidable
to
all
truly
godly
,
and
most
conscientious
men
.
But
if
you
cannot
doe
this
,
whither
shall
the
poore
soules
goe
,
which
live
under
a
prophane
Presbyter
,
or
one
that
admits
all
sorts
tag
rag
to
the
Lords
Table
,
with
whom
godly
soules
can
no
more
converse
,
then
with
Heathen
;
and
much
lesse
at
that
holy
Ordinance
,
where
they
must
be
made
companions
with
such
kinde
of
Saints
,
as
Job
would
not
set
with
the
dogs
of
his
flocke
:
And
if
any
whose
conscience
is
not
so
strong
to
digest
such
hard
bits
,
as
others
of
the
common
multitude
are
,
who
either
see
no
difference
at
all
between
the
precious
and
the
vile
;
(
but
account
all
alike
Saints
at
least
,
when
but
at
the
Sacrament
)
or
have
such
Sepulchre-wide
throats
,
as
they
can
swallow
a
Camell
,
when
a
tender
and
more
narrow
conscience
is
apt
to
be
choaked
with
every
Gnat
:
What
shall
this
poore
soule
doe
?
Doth
he
rather
withdraw
from
the
Ordinance
,
then
he
can
endure
to
see
it
so
prophaned
,
and
so
partake
with
the
prophaners
?
then
he
heares
,
A
Schismaticke
.
Now
if
you
have
not
a
good
Presbytery
,
where
shall
he
goe
to
complaine
?
He
may
goe
and
appeale
higher
,
you
will
say
.
And
what
if
the
higher
the
worse
?
Good
Brother
,
either
provide
the
people
of
the
Land
an
honest
godly
Presbytery
,
that
may
be
as
so
many
Angels
to
gather
out
of
Christs
Kingdome
every
thing
that
offends
:
or
else
let
there
be
a
tender
care
of
tender
consciences
,
and
some
provision
made
for
them
,
that
they
may
not
be
scandalized
,
by
being
forced
to
be
the
companions
of
the
scandalous
.
And
therefore
Brother
,
you
that
professe
so
much
solicitous
care
to
poore
bodies
,
let
some
drops
of
your
charity
fall
upon
their
soules
.
And
at
the
least
,
and
last
extremity
,
call
in
that
Postscript
of
yours
,
and
suppresse
it
in
the
Presse
,
that
it
may
never
see
the
Sunne
;
as
wherein
you
proscribe
all
those
,
that
are
not
of
your
Dependent
Presbytery
:
for
you
tell
us
,
it
is
to
come
forth
a
fortnight
hence
,
in
the
which
it
will
be
proved
,
that
it
is
the
duty
of
all
christian
Magistrates
,
Parents
,
Masters
of
families
,
and
all
such
as
truly
feare
God
,
to
yeeld
their
hand
for
the
suppressing
of
heresies
,
and
all
novelties
in
Religion
,
if
they
really
desire
the
glory
of
God
,
&c.
And
what
you
meane
by
your
heresies
and
novelties
in
Religion
,
is
obvious
to
all
by
this
your
Booke
already
come
forth
,
Independency
is
heresie
,
and
novelty
in
Religion
,
and
what
not
,
that
nought
is
?
Now
did
ever
proceed
out
of
the
mouth
of
a
quondam-Martyr
,
and
one
newly
brought
out
of
a
balefull
prison
,
such
a
fiery
breath
as
this
?
Oh
Brother
,
remember
thy selfe
,
and
repent
;
and
let
the
world
know
,
that
thou
hast
made
a
better
use
of
afflictions
,
then
so
fiercely
to
run
on
in
such
a
course
,
as
to
wreck
the
malignity
of
a
prison
upon
thy
best
friends
,
the
seed
of
whose
love
,
so
liberally
sowne
upon
thee
and
thine
,
expected
another-gates
harvest
,
then
nettles
,
bryars
,
and
thornes
.
But
you
bring
the
Scripture
for
you
.
Come
on
,
Brother
,
let
you
and
me
try
it
out
by
the
dint
of
this
sword
.
And
truly
,
I
shall
by
the
helpe
of
my
God
make
no
long
worke
of
it
.
You
spend
above
eleven
sheets
,
wherein
you
have
woven
sundry
long
threaden
Arguments
,
to
measure
out
your
Dependent
Presbytery
,
as
holding
parallell
with
the
line
of
Scripture
.
Now
you
must
pardon
me
,
if
I
shall
assay
(
according
to
an
old
Proverbe
)
with
one
stroake
of
Phocions
hatchet
,
to
cut
in
two
the
long
thread
of
your
Alcibiadian
fluent
and
luxuriant
Rhetorications
.
For
answer
.
First
,
let
me
aske
you
a
Question
:
Whether
those
many
Congregations
you
so
call
,
you
doe
not
understand
to
be
so
many
distinct
,
and
particular
intire
Church-bodies
,
or
Churches
respectively
.
If
they
be
,
tell
us
,
if
each
of
these
Churches
be
〈◊〉
its
prime
and
proper
notion
an
intire
Church
,
without
or
before
it
be
united
in
such
a
Presbyterian
Combination
,
and
Government
,
as
you
speake
of
.
And
if
so
,
whether
it
be
de
esse
,
or
de
bene
esse
,
of
the
being
,
or
onely
well-being
of
each
particular
Church
,
so
to
be
united
,
and
combined
into
a
Church-collective
,
of
many
Churches
into
one
.
If
you
say
,
it
is
of
the
being
of
a
Church
,
to
be
yoaked
with
other
Churches
,
as
into
one
,
then
what
being
had
that
Church
in
Abrahams
family
,
seeing
there
were
then
no
other
Churches
in
the
world
,
but
that
?
And
if
that
were
extraordinary
,
(
as
perhaps
you
will
say
)
then
say
I
,
when
Churches
are
multiplied
,
and
combined
into
one
,
whether
is
this
Church
collective
Dependent
,
or
Independent
?
If
Dependent
,
then
not
an
entire
Church
,
but
subordinate
unto
,
or
depending
upon
some
greater
Assembly
.
But
come
we
to
the
highest
of
all
,
a
generall
Counsell
of
all
the
Churches
in
the
world
:
is
this
now
,
a
Church
Dependent
,
or
Independent
?
If
Independent
,
then
there
may
be
a
Church
Independent
in
the
world
;
and
so
the
first
particular
Church
in
the
world
,
was
no
lesse
an
Independent
Church
,
in
reference
to
other
Churches
.
And
if
all
Churches
in
one
Oecumenicall
Councell
,
as
one
Church
,
be
Dependent
,
then
whereupon
Dependent
?
Or
is
it
a
Dependent
on
it selfe
?
That
were
blasphemy
to
say
it
.
Whereon
then
?
Surely
on
the
Scripture
or
nothing
.
All
Churches
then
are
Dependent
upon
the
Scripture
necessarily
:
not
so
necessarily
one
Church
upon
another
,
whether
particular
or
generall
.
Ergo
,
all
particular
Churches
being
not
necessarily
dependent
one
upon
another
,
nor
one
upon
many
,
but
absolutely
dependent
upon
the
Scripture
for
their
ultimate
or
finall
resolutions
,
are
no
lesse
Independent
upon
other
Churches
;
because
all
the
Churches
in
the
world
put
together
,
cannot
of
themselves
give
forth
an
infallible
Oracle
;
as
to
say
,
this
wee
command
to
be
beleeved
and
observed
.
This
is
Antichrists
voyce
,
Volumus
&
jubenius
.
The
Church
,
or
Churches
may
shew
their
reasons
from
Scripture
,
and
labour
to
perswade
,
but
cannot
binde
them
upon
faith
or
conscience
;
this
the
Holy
Ghost
and
Scripture
can
onely
doe
.
But
I
come
briefly
to
your
Arguments
,
whereby
you
would
prove
your
Classicall
Presbyterian
Government
,
and
so
upward
.
The
patterne
hereof
you
take
from
the
Christian
Church
at
Jerusalem
.
Hereof
many
arguments
,
or
rather
words
,
and
tantologies
you
multiply
,
and
toyle
your selfe
and
vex
your
Reader
withall
,
which
you
might
have
reduced
to
one
.
It
is
in
summe
,
this
:
In
Jerusalem
were
many
Christian
Congregations
,
and
all
these
made
but
one
Church
,
and
so
were
governed
by
one
Presbytery
.
But
that
Church
at
Jerusalem
,
being
the
prime
Apostolicke
Church
,
is
a
patterne
for
all
succeeding
Churches
:
Ergo
,
all
Church-government
ought
to
be
regulated
by
that
,
and
consequently
by
a
Presbytery
over
many
Congregations
.
For
as
for
your
indefinite
enumeration
of
those
multitudes
baptized
by
John
Baptist
,
and
by
Christs
Disciples
,
we
take
no
notice
of
them
,
unlesse
formed
into
a
Church
,
or
Churches
:
but
following
the
expresse
Scripture
,
the
first
formed
Church
wee
finde
in
Act.
2.
which
though
consisting
of
five
thousand
,
yet
it
was
one
intire
particular
Church
,
and
not
Churches
;
and
they
continued
daily
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
with
one
accord
in
one
place
together
,
(
ver.
2.
)
and
in
the
Temple
,
(
ver.
44.
46.
)
growing
from
a
hundred
and
twenty
(
Act.
1.
15.
)
to
three
thousand
more
,
(
Chap.
2.
41.
)
and
then
in
all
five
thousand
(
Chap.
4.
4.
)
and
all
these
but
one
Church
,
which
assembled
together
to
heare
the
word
in
the
Temple
;
and
though
they
wanted
a
convenient
place
so
spacious
,
as
wherein
to
breake
bread
,
or
receive
the
Lords
Supper
all
together
,
so
as
they
were
constrained
to
sever
themselves
into
divers
companies
,
in
severall
private
houses
to
communicate
,
yet
this
severing
was
not
a
dividing
of
the
Church
into
so
many
distinct
formall
Churches
,
or
Church-bodies
,
being
but
so
many
branches
of
one
and
the
same
particular
Church
;
which
though
you
call
so
many
Congregations
,
yet
properly
so
many
Churches
they
were
not
.
And
therefore
you
never
read
,
The
Churches
at
or
in
Jerusalem
,
but
,
The
Church
at
Jerusalem
.
And
this
no
Nationall
Church
neither
,
witnesse
those
Churches
in
Judea
,
Gal.
1.
22.
Whereupon
I
answer
to
your
Argument
;
and
first
to
your
Proposition
.
I
deny
that
those
Congregations
you
name
,
are
so
many
Churches
,
properly
so
called
,
having
their
distinct
Officers
and
members
,
united
into
one
Church-body
respectively
.
This
I
put
you
to
prove
.
And
without
proving
it
,
your
11
or
12
shee●…
spent
about
this
Argument
prove
to
be
meere
wast
paper
.
And
for
your
Assumption
,
that
the
Church
at
Jerusalem
,
as
being
a
prime
Apostolicke
Church
,
is
therefore
a
patterne
for
all
succeeding
Churches
,
and
therefore
for
a
Classicall
Presbytery
over
many
Churches
▪
you
must
first
prove
your
Proposition
,
as
before
,
that
there
were
many
Churches
in
Jerusalem
constituted
in
their
distinct
formes
,
and
bodies
.
Secondly
,
it
being
no
more
,
then
one
entire
particular
Church
(
and
not
any
Diocesan
,
or
Provinciall
Church
,
or
the
Presbytery
thereof
Classicall
,
(
as
you
would
beare
us
in
hand
)
it
is
a
patterne
for
all
particular
Churches
in
succeeding
ages
;
and
yet
(
by
your
favour
)
not
so
perfect
a
patterne
,
as
no
Apostolicke
Church
besides
it
should
also
come
in
,
to
make
up
the
patterne
compleat
.
For
we
are
necessarily
to
take
all
the
Churches
in
the
New
Testament
together
,
to
make
up
one
entire
&
perfect
Church
patterne
.
For
in
the
Church
at
Jerusalem
,
we
finde
election
of
Officers
,
but
we
finde
not
expressed
that
part
of
Discipline
;
for
casting
out
of
corrupt
members
,
as
in
the
Church
of
Corinth
,
and
so
in
the
rest
.
For
the
Churches
were
not
brought
forth
to
full
perfection
in
one
day
.
Their
very
constitution
had
a
graduall
growth
.
The
Church
at
Jerusalem
had
not
at
first
Deacons
,
till
there
was
a
necessitie
;
and
the
largenesse
of
the
Church
required
seven
Deacons
;
which
is
no
patterne
for
every
Church
to
have
seven
Deacons
.
The
summe
is
,
to
make
up
a
compleat
patterne
,
not
onely
the
Church
at
Jerusalem
,
but
that
of
Corinth
,
of
Ephesus
,
those
of
Gal●tia
,
that
of
Philippi
,
and
the
rest
;
are
to
be
conferred
together
,
that
each
may
cast
in
its
shot
to
make
up
the
full
reckoning
,
that
so
what
is
not
expressed
in
one
,
may
be
supplied
by
the
rest
,
to
make
one
entire
platforme
.
For
the
Scripture
consists
of
many
Books
,
as
so
many
members
in
one
body
;
one
member
cannot
say
to
another
,
*
I
have
no
need
of
thee
.
Againe
,
the
Church
at
Jerusalem
,
if
it
must
be
a
patterne
for
all
other
Churches
,
then
in
this
,
that
all
other
Churches
must
be
subject
to
some
one
Church
,
because
(
Act.
15.
)
things
in
question
were
there
debated
,
and
determined
,
and
sent
to
other
Churches
to
be
observed
.
But
for
as
much
as
that
Church
at
that
time
in
those
things
was
infallibly
guided
by
the
Holy
Ghost
,
wherewith
the
Apostles
there
were
inspired
,
in
which
respect
their
resolutions
were
with
Authoritie
,
It
pleased
the
Holy
Ghost
and
us
,
(
that
which
no
particular
Church
since
the
Apostles
could
ever
say
)
it
followeth
that
the
Church
then
at
Jerusalem
remaines
not
in
all
things
a
patterne
for
other
Churches
;
for
a
patterne
must
be
in
all
things
imitable
,
and
perfect
.
Lastly
,
for
Appeales
,
so
much
agitated
,
and
pressed
,
I
have
said
enough
before
,
and
elsewhere
(
as
in
my
Vindication
)
to
vindicate
the
right
use
of
that
in
point
of
Church
matters
.
And
so
I
passe
briefly
from
your
first
Question
to
your
second
;
which
is
concerning
the
manner
of
gathering
of
Churches
,
and
admitting
members
and
Officers
:
Viz
:
Whether
Ministers
of
the
Gospel
may
,
out
of
already
congregated
Assemblies
of
believers
,
select
and
choose
the
most
principall
of
them
into
a
Church-fellowship
peculiar
unto
themselves
,
and
admit
of
none
into
their
societie
,
but
such
as
shall
enter
in
by
a
private
covenant
,
and
are
allowed
of
by
the
consent
and
approbation
of
all
the
Congregation
.
This
is
your
generall
stating
of
your
Question
;
and
out
of
the
wombe
thereof
,
there
doth
issue
a
numerous
brood
,
no
lesse
then
six
Queries
,
or
if
you
will
(
to
usurpe
your
owne
usuall
expression
)
so
many
sucking
Questions
,
hanging
at
the
dugs
of
their
damme
,
your
generall
Question
.
For
answer
to
all
in
their
order
:
But
before
I
answer
,
let
mee
premise
thus
much
:
Brother
,
I
well
see
(
and
that
without
spectacles
)
that
among
all
those
Independents
whom
you
so
familiarly
hurle
stones
at
,
and
cast
up
dust
,
yea
durt
in
their
faces
,
I
am
not
the
least
object
in
your
eye
,
as
by
many
palpable
passages
in
your
Booke
doth
appeare
.
And
therefore
I
shall
crave
leave
,
that
I
may
have
the
favour
to
represent
and
personate
all
those
my
Brethren
the
Ministers
,
whom
Giantlike
you
revile
and
challenge
,
and
warre
against
under
the
name
of
Independents
,
as
taking
this
take
upon
my selfe
alone
,
in
answering
this
your
Question
about
gathering
of
Churches
.
First
then
to
your
generall
stating
of
the
Question
.
You
say
,
it
concernes
the
manner
of
gathering
.
Do
you
imply
here
the
lawfulnesse
of
the
matter
of
gathering
,
by
questioning
onely
the
manner
?
Your
words
may
seeme
to
import
so
much
.
But
I
will
not
quarrell
a
word
.
I
come
to
your
Question
,
viz.
Whether
Ministers
of
the
Gospel
,
&c.
Surely
if
any
,
then
Ministers
of
the
Gospel
may
gather
Churches
:
and
that
for
two
reasons
;
first
,
because
by
the
Gospel
,
&
the
Ministry
thereof
,
Churches
are
gathered
to
Christ
.
Secondly
,
because
we
read
,
that
the
Apostles
▪
and
other
Ministers
of
the
Gospel
have
by
their
Ministry
gathered
Churches
.
Therefore
no
question
,
but
if
any
,
then
Ministers
of
the
Gospel
may
gather
Churches
to
Christ
.
I
,
but
out
of
already
congregated
Assemblies
of
Believers
,
to
select
and
choose
the
most
principall
of
them
.
Indeed
this
is
something
to
purpose
.
But
tell
me
,
Brother
▪
who
is
it
▪
that
doth
this
?
You
apply
it
to
us
all
,
and
to
me
in
particular
.
But
I
deny
that
I
so
doe
,
and
I
dare
say
the
like
for
others
.
And
can
you
prove
all
those
Parishes
,
out
of
which
Churches
are
so
gathered
,
as
you
say
,
to
be
Assemblies
of
believers
?
But
they
all
professe
to
be
Christians
.
True
,
so
doe
all
Papists
.
Ergo
,
are
all
Popish
Parishes
,
Assemblies
of
Believers
?
So
as
if
Ministers
of
the
Gospel
should
by
their
preaching
convert
sundry
Papists
of
severall
Popish
Parishes
to
become
a
Church
of
Christ
,
should
they
gather
such
a
Church
out
of
so
many
Assemblies
of
believers
?
But
(
say
you
)
wee
gather
Churches
out
of
Assemblies
of
believing
Protestants
.
Why
Brother
,
doe
you
not
know
this
to
be
a
time
of
Reformation
?
And
have
we
not
all
taken
the
solemne
Covenant
to
reform
our selves
and
others
,
according
to
the
word
of
God
?
And
to
endeavour
to
our
power
,
to
extirpate
and
roote
out
all
Popery
,
Prelacy
,
Idolatry
and
Superstition
out
of
this
Kingdome
?
And
the
time
of
this
first
gathering
,
was
it
not
then
,
when
the
old
service
and
ceremonies
were
in
use
?
And
who
hath
gathered
these
Churches
?
Wee
.
Who
are
we
that
you
should
thus
charge
us
?
As
Peter
and
John
answered
,
Why
looke
yee
so
on
us
?
So
,
why
doe
yee
impute
that
to
us
,
which
is
onely
to
be
attributed
to
the
Gospel
of
the
grace
of
God
,
whereby
our
very
Protestants
are
wonne
from
their
old
superstitions
,
and
will-worship
,
and
from
under
the
yoake
of
humane
formes
in
the
matters
of
Christs
Kingdome
?
So
as
when
they
heare
,
Christ
is
the
onely
King
of
his
Kingdome
,
the
onely
Law-giver
of
his
Church
,
and
his
Word
the
onely
law
and
rule
of
all
Church-government
,
and
all
this
demonstrated
in
the
Word
of
God
,
which
they
have
taken
a
solemne
Covenant
in
all
things
to
follow
:
doe
you
reproach
us
,
for
being
a
people
who
are
ready
to
obey
Christ
,
so
soone
as
wee
heare
of
him
,
who
alone
is
to
be
heard
in
all
things
,
whatsoever
he
shall
say
unto
us
?
And
for
Churches
,
doe
you
,
Brother
,
limit
Churches
to
Parishes
?
What
if
you
finde
so
many
hundred
Parishes
in
England
,
whose
Inhabitants
both
Ministers
and
people
are
all
Malignants
,
or
popishly-affected
?
Will
you
have
those
Parishes
to
be
so
many
Churches
,
and
those
popish
Malignants
,
so
many
believers
?
Were
not
this
to
set
up
Ecclesiam
malignantium
,
or
Churches
malignant
,
which
are
no
way
militant
,
but
against
the
power
of
Religion
,
and
the
peace
of
the
civill
State
?
Or
if
there
be
found
some
one
or
two
in
each
of
those
Parishes
,
that
have
the
love
of
Christ
in
them
,
and
are
truly
godly
,
and
whose
soules
are
grieved
to
communicate
with
Sodome
:
Will
you
not
allow
God
to
send
an
Angel
,
his
Messenger
,
with
a
word
to
call
them
forth
?
And
doe
you
not
know
,
that
the
ancient
Church
of
the
Jewes
was
then
a
Church
,
when
the
Apostles
by
their
preaching
gathered
a
Church
out
of
it
?
A
Christian
Church
out
of
the
Jewes
Synagogue
?
I
,
say
you
,
but
we
gather
Christian
Churches
out
of
Christian
Churches
.
Surely
then
it
is
Gods
word
that
calleth
Christians
to
come
into
a
more
reformed
Church-way
,
out
of
wayes
more
corrupt
and
lesse
reformed
.
Nor
doe
wee
separate
from
the
Churches
as
Christian
,
as
you
call
them
,
but
from
their
corruptions
,
*
separating
the
precious
from
the
vile
,
as
from
something
Antichristian
.
But
you
will
say
,
Now
are
the
Parishes
and
Churches
purged
,
no
Service-book
now
,
no
Hierarchy
,
no
such
thing
,
and
yet
wee
select
and
choose
the
most
principall
into
a
Church-fellowship
peculiar
unto
our selves
.
To
which
I
answer
:
Though
the
Service-book
,
Hierarchy
,
&c.
be
taken
away
,
yet
the
Parishes
are
not
so
purged
of
them
,
but
that
most
mens
hearts
are
still
hankering
after
that
Egyptian-service
and
Task-masters
.
Again
,
all
those
that
professe
to
be
come
off
from
those
things
,
yet
are
not
resolved
what
Religion
to
take
to
,
but
are
ready
to
take
up
(
as
themselves
say
,
and
do
)
what
Religion
men
will
set
up
over
them
,
not
looking
to
what
the
Scripture
prescribes
and
commands
;
so
as
it
remains
,
that
those
who
embrace
the
Word
,
and
preferre
Christs
Decrees
before
mans
,
are
those
principall
men
,
whom
not
we
,
but
the
Word
of
Christ
doth
call
forth
,
select
and
choose
voluntarily
to
joyn
in
Church-fellowship
;
and
this
not
so
peculiar
to
our selves
,
but
that
when
a
right
Reformation
is
set
up
in
the
severall
places
where
they
dwell
,
they
may
enjoy
the
pure
Ordinances
there
,
as
I
have
shewed
in
my
Vindication
.
And
if
you
examine
who
they
be
that
have
joyned
themselves
unto
the
Lord
,
either
of
this
parish
,
or
of
other
,
you
shall
find
them
to
be
for
their
outward
estate
,
(
in
comparison
of
others
)
none
of
those
principall
men
you
speak
of
.
But
say
you
,
wee
admit
of
none
into
our
society
,
but
such
as
shall
enter
in
by
a
private
Covenant
.
Now
the
very
name
of
Covenant
is
become
a
bug-bear
to
many
.
But
it
is
mightily
mistaken
,
as
I
have
shewed
in
my
Vindication
:
For
it
is
nothing
else
,
but
a
declaration
of
a
free
assent
,
and
voluntary
agreement
to
walk
in
the
wayes
of
Christ
with
the
Church
,
whereof
they
are
members
,
and
to
perform
all
service
of
love
one
to
another
,
submitting
themselves
to
the
Order
and
Ordinance
of
Christ
,
in
that
Church
respectively
.
So
that
it
is
not
the
name
of
Covenant
that
is
so
terrible
,
but
the
Order
of
Church-communion
;
and
this
to
those
only
,
that
having
used
to
walk
without
a
yoak
(
as
the
Scripture
calls
sons
of
Belial
)
love
not
to
come
under
the
yoak
of
Christ
,
then
which
to
a
willing
bearer
nothing
is
more
easie
and
sweet
.
But
lastly
,
you
say
,
they
must
be
allowed
of
by
the
consent
and
approbation
of
all
the
Congregation
.
And
(
I
pray
)
what
harm
in
that
?
Nay
,
doth
it
not
stand
with
very
good
reason
,
that
they
who
are
to
walk
together
,
should
first
be
agreed
together
?
As
Amos
3.
3.
Can
two
walk
together
,
except
they
be
agreed
?
If
therefore
any
one
of
the
Congregation
can
object
any
thing
,
as
a
just
cause
of
non-admittance
of
a
member
,
he
ought
to
shew
it
,
not
only
for
his
own
peace
,
but
the
peace
of
the
Church
.
Therefore
,
to
object
such
things
as
these
,
doth
it
argue
a
spirit
favouring
of
such
a
holy
humility
,
as
becomes
those
who
affect
the
society
of
Saints
?
And
when
the
whole
church
gives
approbation
in
this
kind
,
it
is
both
to
the
church
and
the
member
admitted
,
a
comfort
,
and
withall
,
a
discharge
of
their
duty
in
a
provident
care
for
preventing
inconveniences
and
scandals
;
seeing
it
is
easier
for
a
guest
to
be
kept
out
,
then
to
be
cast
out
.
Thus
much
of
your
Question
in
generall
;
which
because
I
have
met
with
it
in
the
severall
branches
,
I
shall
need
to
say
the
lesse
to
those
Queries
which
you
derive
from
it
.
And
in
truth
they
are
rather
captions
then
Queries
;
and
the
first
is
answered
in
my
former
stating
of
the
Question
.
For
the
second
,
to
know
those
well
,
that
are
to
be
admitted
,
Abundans
ca●tela
non
nocet
:
In
things
weighty
,
we
cannot
be
too
wary
;
nor
do
we
so
much
look
at
circumstances
in
conversion
,
as
the
substance
.
The
third
,
for
the
consent
of
the
Congregation
,
it
is
answered
before
:
So
also
the
fourth
,
about
the
Covenant
.
The
fifth
,
for
the
power
of
the
keys
,
wee
tie
it
not
to
womens
girdles
.
The
sixth
,
and
last
,
I
answer
,
that
those
Churches
,
which
are
for
matter
and
form
,
true
Churches
,
and
are
governed
according
to
Christs
Word
,
do
set
up
Christ
as
King
upon
his
Throne
.
And
for
such
as
are
otherwise
,
let
them
consider
,
whether
they
do
as
they
ought
,
set
up
Christ
as
King
upon
his
Throne
.
You
proceed
,
I
have
(
say
you
)
specified
the
things
without
any
spirit
of
bitternesse
.
In
deed
,
this
your
first
book
(
as
we
finde
by
tracing
your
steps
in
other
Tracts
)
is
a
summary
collection
of
what
they
have
gone
before
you
in
,
whose
thread
hath
led
you
all
the
way
through
this
maze
:
but
when
you
come
(
as
in
your
Postscript
)
to
minister
your
own
Dosis
,
and
to
show
your self
in
your
own
element
,
there
wee
finde
the
main
ingredient
to
be
the
very
gall
of
bitternesse
,
which
yet
your
first
book
is
not
altogether
free
of
.
Pag.
101.
you
say
,
The
Apostles
,
and
other
Ministers
of
the
Gospell
were
to
receive
all
such
as
believed
,
and
were
baptized
,
and
that
upon
the
profession
of
their
faith
and
repentance
,
without
any
further
testimony
of
others
,
unlesse
they
had
been
formerly
known
to
be
open
enemies
,
and
then
they
were
justly
to
be
suspected
,
till
they
had
given
publique
evidence
by
witnesse
to
the
Apostles
and
Ministers
of
their
true
conversion
,
as
concerning
Paul
,
Acts
9.
26
,
27.
Now
here
I
observe
:
1.
A
notable
contradiction
to
what
you
say
,
pag.
115.
As
Gods
command
to
all
Ministers
was
,
that
they
should
admit
all
such
into
the
Church
,
as
believed
and
were
baptized
,
upon
their
desiring
it
,
without
any
confession
,
either
private
or
publique
.
Here
I
leave
you
to
reconcile
your
own
contradiction
.
Vpon
their
profession
,
and
without
any
confession
.
2.
I
answer
,
that
in
these
dayes
of
professed
,
and
covenanted-for
Reformation
,
there
is
required
the
profession
or
confession
of
one
speciall
point
of
faith
▪
(
which
in
words
;
none
dare
,
but
in
practice
most
do
deny
)
touching
Christs
Kingly
office
,
formerly
suppressed
by
Antichristian
tyrannie
,
but
now
breaking
forth
from
under
the
cloud
in
its
native
light
,
concerning
his
absolute
,
sole
soveraignty
over
our
consciences
and
Churches
,
without
dependence
upon
humane
Ordinances
,
or
Nationall
Lawes
to
prescribe
such
forms
of
Church-government
,
as
are
most
serviceable
to
the
politicall
●nd●
of
severall
States
;
which
point
of
faith
is
(
though
not
alwayes
explicitly
,
yet
)
implicitly
confessed
by
all
those
,
which
●ender
themselves
to
be
admitted
into
such
Churches
,
as
are
of
a
constitution
most
agreeable
to
the
law
and
rule
of
Christ
.
And
withall
,
an
implicit
profession
at
least
of
their
repentance
is
included
,
as
having
formerly
lived
under
an
Antichristian
government
,
and
inventions
of
will-worship
,
all
which
is
implicitly
professed
and
repented
of
,
by
their
very
entrance
into
Church-fellowship
;
and
so
much
the
more
is
repentance
herein
needfull
,
because
many
,
yea
most
of
such
Conformists
,
if
not
all
,
have
had
their
hands
,
lesse
or
more
,
either
by
acting
,
or
assenting
,
or
by
silence
and
connivence
in
the
persecution
of
those
godly
Ministers
and
people
,
which
stood
out
against
that
Antichristian
usurpation
over
their
consciences
,
refusing
conformity
to
their
Canons
.
So
as
in
this
case
,
you
confesse
,
that
our
people
(
formerly
Conformists
,
and
now
,
for
the
greater
part
,
but
newly
crope
out
of
the
shell
of
their
bondage
,
being
brought
off
from
their
old
ceremoniall
service
,
and
this
more
by
humane
authority
in
generall
so
ordering
,
then
of
conscience
)
ought
not
only
to
approve
themselves
by
the
profession
of
their
faith
,
and
repentance
,
but
to
have
the
testimony
of
others
also
,
as
having
been
formerly
known
to
be
either
prest
and
sworn
vassals
,
or
voluntiers
in
the
Prelaticall
Militia
,
which
what
is
it
else
,
but
a
continuall
war
against
the
true
Church
and
Kingdome
of
Jesus
Christ
?
But
you
adde
(
pag.
102.
)
that
Commission
was
delivered
to
the
Apostles
and
Ministers
of
the
Gospel
,
as
whose
place
only
it
was
by
the
Keyes
to
open
and
shut
the
doors
of
the
Church
,
and
so
to
admit
,
or
refuse
,
as
they
found
men
fitted
or
qualified
,
to
be
made
members
;
and
this
you
labour
to
prove
by
the
practice
of
John
Baptist
.
Now
,
as
for
John
Baptist
(
about
whose
gathering
you
have
so
bestirred
your
selfbefore
,
and
to
as
little
purpose
)
you
may
observe
,
that
those
believers
in
Christ
then
to
come
,
according
to
the
Papists
Doctrine
,
were
not
formed
into
a
Christian
Church
,
or
Churches
,
as
after
Christs
resurrection
the
believers
were
.
And
when
you
come
to
visit
those
Christian
Churches
once
constituted
in
their
Gospel-form
by
the
Apostles
,
you
shall
finde
,
that
the
power
of
admitting
or
rejecting
,
or
casting
out
of
members
,
was
not
in
the
Apostles
or
Ministers
alone
,
but
in
the
Churches
.
For
this
,
read
1
Cor.
5.
where
the
whole
Church
of
the
Saints
in
Corinth
,
to
whom
Paul
wrote
,
were
to
cast
out
the
incestuous
person
;
as
also
afterward
upon
his
repentance
,
to
re-admit
him
,
2
Cor.
2.
6
,
7.
This
one
instance
is
a
sufficient
president
for
all
Churches
.
But
you
alledge
that
of
Cornelius
sending
to
Joppa
for
Peter
,
he
sent
not
(
say
you
)
to
the
Church
of
Corinth
;
true
,
and
what
then
?
Ergo
,
none
but
the
Minister
of
the
Gospel
hath
power
to
admit
members
.
It
is
one
thing
to
preach
,
and
instrumentally
to
convert
souls
,
which
chiefly
pertains
to
those
that
are
called
thereunto
:
but
in
the
case
of
Church-government
,
of
admitting
▪
or
casting
out
,
it
is
otherwise
.
And
here
let
Peter
himself
(
whose
words
you
alledge
)
resolve
us
;
Who
,
when
the
Holy
Ghost
so
wonderfully
fell
on
all
them
that
heard
the
Word
,
said
,
Can
any
man
forbid
water
,
that
these
men
should
not
be
baptized
,
&c.
Which
words
imply
,
that
ifany
exceptions
could
have
ben
made
,
it
was
in
those
Jewes
present
,
to
give
forth
their
allegations
,
why
those
believing
Gentiles
should
not
be
admitted
to
become
one
Church
with
the
believing
Jewes
.
So
as
your
observations
thereupon
fall
to
the
ground
;
as
that
,
First
,
Peter
was
sent
to
,
and
not
the
Church
;
and
,
secondly
,
Peter
commanded
them
to
be
baptized
:
Again
,
this
example
was
extraordinary
in
all
the
circumstances
of
it
;
and
when
you
have
said
all
,
you
can
conclude
nothing
.
Your
instance
of
the
Eunuch
,
Acts
8.
8.
of
Lydia
,
Acts
16.
as
many
other
,
are
meer
extravagants
.
We
speak
of
Churches
constituted
,
not
of
single
converts
,
here
and
there
one
,
not
yet
joynted
into
a
particular
Church-body
.
I
passe
by
your
impertinent
declamatious
against
different
opinions
in
the
same
house
.
Do
you
reconcile
them
;
for
Christ
himself
foretold
of
them
,
as
wee
shall
tell
you
when
wee
come
to
your
Postscript
;
which
when
I
mention
here
,
doth
not
your
minde
misgive
you
?
But
of
this
in
due
place
.
And
where
you
say
,
all
that
believe
,
and
are
baptized
,
are
by
Gods
command
to
be
admitted
,
desiring
it
,
without
any
confession
,
or
Covenant
:
But
what
if
they
do
not
believe
aright
?
What
if
they
not
only
not
believe
,
but
deny
and
disclaime
Christs
Kingly
Prerogative
?
And
so
,
what
if
they
stiffly
maintain
a
most
damnable
and
destructive
herefie
,
which
overthroweth
a
main
principall
and
fundamentall
of
faith
?
If
such
a
one
,
as
Dr.
Bastwick
with
all
his
●air
flourishes
of
holinesse
,
should
desire
to
be
admitted
into
Church-fellowship
,
being
known
to
be
an
adversary
to
Christs
Kingly
government
over
his
Churches
,
according
to
the
Gospel
:
might
not
the
Doctors
own
words
satisfie
,
in
case
of
refusall
(
pag
102.
)
as
having
been
formerly
known
for
an
open
enemy
and
persecutor
of
the
Church
,
and
so
justly
to
be
suspected
,
till
publique
evidence
by
witnesse
given
?
Although
it
cannot
be
imagined
that
the
ba●e
desiring
of
admittance
into
Church-fellowship
could
stand
with
the
deniall
,
but
necessarily
implies
a
confession
of
Christs
Kingly
office
in
its
highest
degree
.
Pag.
116.
You
tell
us
,
that
our
gathering
of
Churches
hath
no
example
in
Scripture
,
and
as
for
Christs
Disciples
,
they
were
all
sent
to
gather
in
the
lost
sheep
of
the
house
of
Israel
,
they
went
not
to
gather
in
converted
amongst
converted
men
,
&c.
Now
wee
cannot
have
a
more
pregnant
and
more
warrantable
example
in
all
Scripture
then
this
,
which
you
here
alledge
against
us
.
Christs
Disciples
gathered
Christian
Churches
out
of
the
Church
of
the
Jews
;
nor
can
you
deny
,
but
the
Jews
were
a
Church
,
when
the
Disciples
gathered
churches
out
of
it
.
Those
Churches
in
Judea
(
Gal.
1.
22.
)
were
gathered
out
of
the
Church
of
the
Jewes
;
and
that
Church
of
the
Jewes
generally
believed
that
the
Messias
,
or
Christ
,
was
to
come
.
And
if
they
were
a
Church
when
many
being
converted
,
were
gathered
out
of
it
,
then
much
more
Churches
may
be
gathered
out
of
Nations
or
Kingdomes
of
the
world
,
though
for
their
generall
profession
of
Christianity
,
every
such
Nation
or
Kingdome
be
respectively
called
a
church
,
though
the
new
Testament
knowes
no
such
church
,
and
then
not
of
divine
constitution
,
as
that
of
the
Jews
was
,
even
when
churches
Christian
were
gathered
out
of
it
.
And
brother
,
prove
unto
us
,
that
such
as
you
call
a
Nationall
Church
,
is
a
church
of
divine
institution
;
shew
us
an
example
of
a
Nationall
Church
in
all
the
new
Testament
,
otherwise
you
do
but
weave
the
Spiders
web
.
But
wee
(
say
you
)
gather
converted
men
from
among
converted
men
,
and
so
pick
out
of
others
folds
and
flocks
the
best
and
fattest
sheep
.
This
you
do
familiarly
cast
in
our
dish
,
and
yet
it
is
never
the
fatter
.
Now
in
this
wee
may
justly
demand
of
you
,
to
prove
,
that
those
whom
you
call
converted
men
,
from
among
whom
wee
gather
churches
,
be
indeed
so
converted
as
they
should
be
,
when
as
yet
they
come
not
up
close
to
the
rule
of
Reformation
,
Gods
Word
,
as
thereby
to
endeavour
the
setting
up
of
Christ
,
without
waiting
on
men
,
as
without
whom
Gods
Word
is
not
a
sufficient
rule
,
and
as
on
whom
wee
must
necessarily
depend
for
the
form
and
law
of
Reformation
:
And
yet
wee
deny
not
but
many
such
may
be
godly
,
though
otherwise
they
are
not
as
yet
throughly
convinced
of
this
kingly
government
of
Christ
,
which
we
endeavour
after
;
nay
,
let
me
go
a
little
higher
;
for
as
much
as
this
is
an
undeniable
,
yea
,
and
prime
principle
in
Divinity
,
that
the
Scripture
is
the
only
rule
of
faith
,
and
of
worship
,
and
Church-government
,
and
this
rule
is
no
Monopoly
to
one
man
,
but
that
all
and
every
man
hath
a
power
and
priviledge
to
repair
to
this
Law
and
Testimony
,
to
do
all
things
according
to
this
Word
:
And
seeing
wee
have
all
bound
our selves
by
solemn
Covenant
to
reform
our selves
,
and
those
under
our
charge
,
according
to
the
Word
of
God
;
yea
,
and
every
one
to
go
before
other
in
this
Reformation
:
tell
mee
now
,
brother
,
were
it
not
a
matter
worth
the
while
,
for
our
reverend
and
learned
Assembly
,
seriously
to
take
it
into
debate
,
whether
the
generall
tying
up
of
men
,
to
wait
necessarily
on
the
Synod
for
its
finall
resolution
about
Church-government
,
be
not
an
usurpation
upon
our
Christian
liberty
,
and
a
diminution
,
at
least
of
the
authority
and
sufficiency
of
Scripture
,
and
so
consequently
be
not
a
trenching
upon
a
fundamentall
heresie
;
as
also
an
inhibition
,
restraining
every
man
in
his
place
,
Ministers
,
Masters
,
&c.
from
setting
upon
the
work
of
Reformation
,
and
so
necessitating
a
violation
of
our
Covenant
,
or
a
dangerous
retarding
of
the
work
,
bringing
in
a
sleepy
carelesnesse
upon
mens
spirits
,
to
inquire
at
Gods
Oracle
,
and
so
preparing
a
way
for
blind
obedience
;
I
leave
to
the
consideration
of
the
wisest
.
But
in
the
interim
,
to
return
to
your
Converts
;
Do
you
hold
all
them
to
be
converts
,
from
among
whom
churches
are
gathered
?
Do
you
not
allow
of
a
difference
to
be
put
?
Are
there
not
a
number
of
both
ignorant
and
scandalous
,
that
are
not
fit
to
come
to
the
Lords
Table
?
See
the
Directory
:
Or
do
you
take
the
greatest
number
in
England
to
be
godly
,
and
truly
converted
?
Or
are
there
not
(
trow
you
)
many
Parishes
in
England
,
where
,
perhaps
but
a
few
true
converts
are
to
be
found
?
And
how
few
(
in
comparison
)
truly
godly
and
faithfull
Ministers
are
to
be
found
for
every
Parish
,
under
who●e
Pastorall
charge
,
two
or
three
sheep
may
safely
and
comfortably
feed
among
so
many
Goats
,
yea
,
perhaps
,
Wolves
?
Or
do
you
make
every
parish
to
be
a
Church
?
You
may
do
well
herein
to
deal
plainly
with
us
,
whether
you
would
have
so
many
inhabitants
as
are
in
every
Parish
,
to
be
so
many
communicants
.
For
so
it
seems
you
would
have
it
:
For
(
pag.
117.
)
you
say
,
in
the
Churches
of
Corinth
,
Galatia
,
Colosse
,
were
many
that
walked
disorderly
,
taught
false
doctrine
and
heresies
,
and
made
Schismes
;
yet
the
Apostles
did
not
bid
the
Christians
to
separate
themselves
from
the
communion
and
assemblies
of
the
Saints
,
and
from
the
Ordinances
,
for
these
mens
causes
,
&c.
But
you
may
know
,
those
churches
,
though
in
part
accidentally
corrupt
,
yet
were
essentially
,
and
in
their
originall
constitution
pure
and
holy
churches
;
and
so
were
never
your
Parochiall
churches
,
they
never
had
a
right
divine
constitution
,
but
meerly
humane
and
politicall
.
And
therefore
all
your
argumentation
a
dispari
,
falls
to
ground
,
and
beats
it self
into
a
meer
spume
.
But
(
pag.
118.
)
you
plead
,
such
Ministers
and
Churches
to
be
true
,
where
the
truth
of
Christ
is
preached
,
received
and
professed
.
If
you
mean
the
whole
truth
of
Christ
,
it
is
well
.
But
do
not
you
know
,
that
there
are
three
speciall
visible
marks
of
a
true
visible
Church
,
The
Gospel
purely
preached
,
the
Sacraments
duly
administred
,
and
Discipline
rightly
practised
?
all
which
marks
together
,
the
Church
of
England
(
for
ought
I
know
)
is
yet
to
seek
.
For
(
to
speak
nothing
here
of
the
materialls
of
a
true
particular
visible
Church
:
as
visible
Saints
;
nor
of
the
form
of
it
,
so
many
members
united
into
one
Church-body
and
fellowship
,
according
to
the
Gospel
,
which
you
can
handly
shew
us
in
any
of
your
Parochiall
Congregations
)
I
will
only
ask
you
,
What
particular
visible
Church
you
are
a
member
of
(
you
may
choose
what
Parish
you
please
in
England
)
:
Next
,
I
ask
you
,
What
Discipline
you
have
in
that
your
church
;
and
whether
a
man
complaining
of
you
to
your
Congregation
,
or
to
your
Minister
,
for
wrongs
done
by
you
,
and
for
your
scandalous
walking
,
he
shall
find
so
much
Discipline
there
as
to
convent
you
before
them
,
and
justly
charging
you
for
walking
scandalously
,
to
the
great
offence
and
shame
of
the
very
name
of
Christian
Religion
,
you
shall
thereupon
be
brought
under
Ecclesiasticall
censure
,
so
as
to
have
the
scandall
removed
,
and
the
offence
satisfied
?
Good
now
tell
me
,
what
church
either
Parochiall
,
or
Classicall
,
I
should
go
unto
?
For
,
suppose
I
have
a
complaint
against
you
,
for
which
I
demand
satisfaction
,
at
the
least
,
so
as
by
the
means
of
your
church-censure
you
may
be
brought
to
a
contrite
acknowledgement
of
the
wrong
you
have
done
mee
.
But
if
you
cannot
shew
me
such
a
church
in
any
of
your
Parishes
,
b●…
is
it
that
you
affirm
*
Christ
to
be
set
up
as
King
in
his
Throne
in
mens
hearts
,
swayed
and
guided
by
the
Scepter
of
his
Word
and
Spirit
in
your
Parochiall
Congregations
:
when
as
you
cannot
shew
us
(
I
say
)
in
any
one
of
those
Congregations
*
the
Name
and
Power
of
our
Lord
Jesus
Christ
to
be
so
set
up
,
as
authoritatively
and
judicially
to
deliver
over
to
Satan
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
or
otherwise
condignly
to
censure
such
a
one
,
as
whose
brother
complains
of
to
that
Congregation
,
for
unsufferable
wrongs
,
and
most
base
and
barbarous
usage
,
unbeseeming
a
naturall
Heathen
,
much
lesse
a
professed
Christian
?
And
here
I
challenge
our
Brother
for
taking
Christs
Name
in
vain
,
when
in
stead
of
finding
Christ
set
upon
his
Throne
in
their
congregations
,
wee
finde
there
no
more
but
an
Image
,
such
as
Michal
had
made
up
in
stead
of
King
David
;
or
as
those
,
that
in
mockery
,
made
of
Christ
a
Pageant-king
,
stripping
him
,
and
putting
on
him
a
scarlet
robe
,
and
on
his
head
a
crown
of
thornes
,
and
in
his
hand
a
reed
,
saluting
him
with
,
Hail
king
of
the
Jewes
,
with
which
title
over
his
head
they
crucified
him
.
And
therefore
those
passages
which
(
page
118
,
119.
)
he
quotes
of
his
Brother
(
though
not
named
)
will
stand
good
against
their
opposers
▪
The
summe
of
which
is
this
:
That
all
that
depend
upon
men
for
Church-government
,
and
not
upon
Christ
and
his
Word
alone
,
doe
deny
Christs
Kingly
government
over
Consciences
and
Churches
:
that
all
that
receive
not
Christs
Kingly
office
in
the
full
extent
of
it
,
but
after
manifestation
,
doe
reject
it
,
are
at
the
best
converted
but
in
part
,
and
so
in
a
worse
condition
,
then
those
who
though
they
believed
,
yet
they
had
not
so
much
as
heard
there
was
a
Holy
Ghost
,
but
hearing
,
they
received
him
:
that
such
as
refuse
to
be
in
Covenant
with
Christ
,
or
to
make
profession
or
confession
thereof
before
men
,
want
their
evidence
of
their
being
Gods
people
,
and
so
quantum
in
se
,
as
much
as
in
them
lyeth
,
cut
off
their
children
from
having
interest
in
Baptisme
,
the
externall
seale
of
the
Covenant
.
And
therefore
seeing
such
things
are
objected
,
how
doth
it
concerne
both
Ministers
and
people
to
looke
to
their
evidences
?
To
omit
his
tedious
tautologies
all
along
(
being
the
bombast
of
the
booke
)
to
pag.
124.
there
he
saith
,
When
the
Ministers
of
England
teach
this
doctrine
in
their
preachings
and
writings
,
how
can
they
be
truly
said
to
deny
,
disclaime
,
and
preach
against
Christs
Kingly
government
over
mens
consciences
and
Churches
?
It
were
well
if
they
did
truly
indeed
preach
it
,
which
few
or
none
of
them
doe
.
Or
if
they
doe
truly
preach
it
,
why
doe
they
not
practise
it
,
and
perswade
the
people
to
depend
upon
Christ
for
it
,
and
not
upon
men
?
But
(
pag.
126.
)
the
Ministers
of
England
set
up
a
Presbytery
after
Gods
Word
.
This
you
can
never
yet
prove
unto
us
,
untill
wee
may
see
it
.
But
the
Independents
themselves
are
Presbyterians
(
say
you
)
and
labour
●o
set
up
a
Presbytery
of
their
own
.
Thus
here
,
and
all
along
you
carry
it
with
a
torrent
of
words
,
and
that
is
all
.
Wee
set
up
that
Presbytery
,
which
wee
finde
in
Gods
Word
,
and
none
other
.
Then
(
pag.
127.
)
you
fall
againe
upon
the
strictnesse
used
in
admission
of
members
,
which
(
say
you
)
the
Apostles
used
not
.
But
wee
know
,
that
all
those
who
were
admitted
by
them
,
did
first
make
confession
of
their
faith
and
repentance
,
as
Mat.
3.
6.
Acts.
2.
37.
Act.
19
18
,
19.
Act.
8.
37.
And
the
Apostles
feared
to
receiv●Paul
,
as
their
fellow-Apostle
,
untill
they
had
examined
the
truth
thereof
.
And
(
pag.
130.
)
you
charge
us
with
making
schismes
,
&c.
Surely
we
are
commanded
to
separate
our selves
from
all
corruptions
of
the
world
,
and
humane
inventions
;
as
2
Cor.
6.
16.
Acts
2.
40.
and
this
,
when
a
Christian
Church
began
to
be
gathered
out
of
that
of
the
Jewes
.
Pag.
138.
you
inveigh
against
new
truths
,
and
new
lights
,
as
you
every where
nauseously
call
them
:
and
say
,
Where
was
it
ever
heard
of
,
either
in
the
Christian
or
Pagan
world
,
that
it
was
ever
permitted
to
any
Minister
or
Preacher
,
to
have
all
the
Pulpits
in
any
Nation
to
preach
a
diverse
doctrine
to
that
whi●h
is
set
up
by
Authoritie
,
and
such
as
tends
to
make
a
faction
and
division
amongst
the
people
?
I
doe
most
assuredly
beleeve
,
that
there
cannot
the
like
precedent
be
produced
.
So
you
.
No
?
What
say
you
of
that
precedent
of
the
Apostles
,
who
in
the
Temple
daily
preached
a
diversed
doctrine
,
to
that
of
the
Pharisees
?
So
of
John
Baptist
.
So
of
Christ
.
And
this
in
Judea
,
which
was
a
Parallel
at
least
to
a
Nationall
Christian
Church
,
onely
that
was
originally
founded
upon
divine
institution
,
but
this
not
so
.
And
for
the
Pagan
World
,
what
innumerable
precedents
are
there
,
of
preaching
the
Gospel
,
and
constituting
of
Churches
,
even
throughout
the
Pagan
world
?
And
all
this
divers
to
that
which
was
set
up
by
mans
Authoritie
,
whether
Jewish
,
or
Paganish
.
And
as
our
Brother
here
,
so
did
the
High
Priests
in
their
Counsells
charge
the
Apostles
,
saying
,
*
Yee
have
filled
Jerusalem
with
your
doctrine
.
A
new
Doctrine
,
a
new
Truth
,
a
new
Light
.
So
Act.
24.
5.
Tertullus
,
with
his
Rhetoricke
,
being
feed
by
the
High
Priest
and
the
Elders
,
makes
a
declamation
against
Paul
,
saying
,
Wee
have
found
this
m●m●…
pestilent
fellow
,
and
a
mover
of
sedition
among
all
the
Jewes
throughout
the
world
,
and
a
ringleader
of
the
sect
of
the
Nazarens
.
And
this
word
Nazarens
,
signifies
the
sect
of
Saparatists
,
of
whom
the
Apostle
is
there
maliciously
marked
,
as
the
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
▪
the
ring-leader
.
The
like
out-cry
we
have
,
Act.
21.
28.
Men
of
Israel
,
helpe
:
This
is
the
man
,
that
teacheth
all
men
every where
against
the
people
,
and
the
Law
,
and
this
place
,
&c.
Nor
want
wee
a
Pagan
precedent
,
Act.
19.
26
where
Diana's
silver-shrine-maker
,
what
a
dust
he
raiseth
in
the
whole
Citie
,
saying
;
Yee
see
and
heare
,
that
not
alone
at
Ephesus
,
but
almost
throughout
all
Asia
,
this
Paul
hath
perswaded
and
turned
away
much
people
,
saying
,
that
they
be
no
Gods
which
be
made
with
hands
.
Thus
you
see
Paul
,
and
the
other
Apostles
,
and
Evangelists
,
found
Pulpits
every where
,
both
among
the
Jewes
and
Gentiles
,
though
they
preached
a
divers
doctrine
,
to
that
set
up
by
Authoritie
.
And
must
Christ
have
no
other
doctrine
or
Church-government
in
the
world
,
then
that
which
is
set
up
by
the
worlds
authoritie
?
Surely
,
this
is
a
new
light
indeed
,
if
a
light
at
all
;
a
new
doctrine
,
diverse
to
that
which
Christ
hath
set
up
by
his
divine
authoritie
.
But
this
doctrine
(
say
you
)
tends
to
make
a
faction
and
division
among
the
people
.
And
did
Pauls
,
and
the
Apostles
doctrine
escape
the
scourge
of
this
whip
?
Note
all
the
places
forecited
,
with
many
more
throughout
the
New
Testament
,
and
all
ages
,
where
the
Gospel
in
its
purity
and
power
is
preached
.
But
one
thing
more
I
must
not
passe
,
without
a
note
.
How
doth
our
Brother
make
good
his
exclamation
:
Was
it
ever
beard
of
either
in
the
Christian
or
Pagan
world
,
that
it
was
ever
permitted
to
Preachers
,
to
have
all
the
Pulpits
in
a
Nation
to
preach
a
divers
doctrine
,
&
c
?
And
is
it
so
indeed
?
Have
we
all
the
Pulpits
in
the
Kingdome
?
I
hope
your
Brother
T.
E.
by
his
pen
and
preaching
,
and
you
by
your
pen
,
will
take
an
order
for
that
,
that
wee
shall
not
have
all
the
Pulpits
,
no
nor
any
at
all
with
your
good
will
Witnesse
that
late
mis-●ule
at
your
towne
of
Colchester
,
upon
your
Books
,
and
T.
E.
his
preaching
.
And
therefore
this
may
be
placed
among
your
Grolleries
.
And
for
the
Jewish
Synagogues
tolerated
among
the
Heathen
,
if
we
may
not
have
the
Pulpits
,
good
now
envie
us
not
our
Synagogues
.
Be
not
worse
to
us
,
then
the
heathen
were
,
and
are
,
as
you
give
us
sundry
examples
,
pag.
ibid.
138.
Page
140
you
call
the
people
of
the
Presbyterian
Independent
Congregation
,
a
company
of
wild
geese
.
But
wee
are
not
yet
come
to
your
Postscript
;
Where
Pag.
14.
you
call
them
silly
goslings
following
the
old
goose
.
Yet
here
you
acknowledge
that
the
Elders
have
oftentimes
great
abilities
of
wit
,
and
scholarship
,
learning
and
eloquence
:
which
in
your
Postscript
you
universally
strip
them
of
,
except
onely
two
for
breed
.
The
rest
of
your
Booke
to
the
end
,
being
all
along
overgrowne
with
nettles
,
stinging
upon
every
touch
,
and
the
sharper
still
,
the
neerer
it
drawes
to
the
Postscript
,
(
as
,
Worse
then
*
Diotrephes
,
or
the
Pope
▪
*
most
diabolicall
Tyranny
,
Lording
it
over
Gods
Clergies
,
*
Fellows
of
Gotham
Colledge
,
not
knowing
their
Prim●r
in
Politicks
,
nor
their
Catechisme
in
Divinitie
,
and
the
like
)
we
gladly
passe
ove●
untouched
,
as
being
all
prickles
,
and
no
pith
.
Onely
one
sharper
then
all
the
rest
,
I
may
not
be
unaware
of
,
which
you
call
,
the
weapon
of
the
left
hand
,
namely
,
the
sword
,
which
you
would
have
the
Magistrate
to
take
up
to
suppresse
our
Brethren
the
Independents
(
as
you
style
them
)
calling
that
man
a
Ninny
,
and
a
man
unworthy
to
sit
in
Counsell
in
any
State
,
that
should
say
with
Gamaliel
,
Refraine
from
these
men
,
for
if
their
worke
,
or
Counsell
be
of
God
,
yee
cannot
overthrow
it
,
lest
yee
be
found
fighters
against
God
;
and
so
let
them
goe
on
to
doe
mischiefe
.
For
herein
(
say
you
)
Gamaliel
spake
neither
as
a
wise
man
,
nor
as
a
Christian
.
Thus
our
Brother
drawing
neere
the
end
of
this
his
Booke
,
hath
drawne
it
so
low
neere
the
bottome
,
that
the
very
lees
of
it
begin
to
run
atilt
,
and
that
remaines
,
is
reserved
to
be
powred
forth
in
the
Postscript
.
The
Postscript
.
THis
whole
Postscript
is
a
very
C●nto
&
farrago
,
or
hodge-podge
of
invectives
,
sarcasmes
,
scurrilous
scoffs
,
incendiary
incentives
to
stirre
up
the
State
,
and
all
sorts
of
people
,
to
root
out
,
and
cut
off
all
those
that
are
of
the
Independent
way
,
as
they
call
it
.
I
shall
onely
note
some
of
his
passages
all
along
,
to
prevent
(
if
it
may
be
)
the
nauseousnesse
of
the
Reader
by
brevitie
.
And
first
in
his
Defence
against
calumnies
,
being
in
way
of
a
Preface
to
his
Postscript
.
Page
2.
They
affirmed
(
saith
he
)
that
I
was
the
greatest
Incendiary
in
the
Kingdome
,
and
that
they
would
prove
it
;
and
page
4.
they
calumniate
me
as
the
greatest
incendiary
of
the
Kingdome
,
which
they
accused
me
of
before
they
had
seene
my
Booke
;
and
I
have
been
freed
from
that
reproach
by
both
Houses
of
Parliament
,
who
adjudged
all
my
sufferings
unjust
.
Answ.
But
now
they
may
bring
your
Booke
for
a
proofe
and
witnesse
,
whether
you
be
not
one
of
the
greatest
Incendiaries
in
the
Land
.
And
for
this
I
shall
quote
but
two
places
,
as
two
witnesses
for
confirmation
hereof
.
The
first
is
in
your
Preface
,
pag.
28.
They
(
alwayes
meaning
the
Independents
)
have
the
sword
now
in
their
hand
,
and
they
thinke
their
party
strong
enough
to
encounter
any
adverse
and
opposing
party
,
and
they
professe
they
care
not
how
soone
they
come
to
cutting
of
throats
,
and
speake
of
nothing
but
the
slanghtering
and
butchering
of
the
Presbyterians
.
And
therefore
there
is
just
cause
given
us
to
thinke
we
may
expect
better
quarter
from
the
very
enemies
,
then
from
the
Independents
.
The
second
witnesse
is
(
Postscript
pag.
45.
)
That
they
were
all
resolved
to
have
the
liberty
of
their
Consciences
,
or
else
they
would
make
use
of
their
swords
,
which
they
have
already
in
their
hands
.
Now
these
two
witnesses
of
your
owne
,
want
but
a
Judge
,
judicially
to
pronounce
sentence
,
whether
these
words
be
not
of
an
incendiary
nature
,
and
that
in
a
high
degree
.
For
who
so
blind
,
as
doth
not
cleerly
see
these
fiery
flashes
and
flames
to
fly
in
the
face
of
that
Army
,
which
God
hath
honoured
with
many
crownes
of
admirable
victories
,
both
at
Yorke
,
at
Nasby
,
and
at
Lamport
,
with
the
recovery
of
Leicester
,
Bridgewater
,
Bath
,
&c.
so
as
God
hath
made
this
despised
Army
the
Preservative
of
Citie
and
Countrey
,
the
*
Repairer
of
the
breach
,
the
restorer
of
the
paths
to
dwell
in
.
But
doe
they
professe
the
butchery
of
the
Presbyterians
?
Produce
them
;
bring
your
witnesses
.
These
words
are
not
to
be
borne
.
But
I
leave
the
judgement
thereof
to
the
wisdome
and
justice
of
the
Parliament
,
whose
former
freeing
of
you
,
extends
not
to
cleare
your
words
from
being
incendiary
.
And
further
to
discover
your
spirit
against
those
Worthies
in
the
Army
,
you
goe
about
to
eclipse
the
glory
of
that
famous
victory
at
Marston
m●ore
.
For
,
speaking
contemptuously
of
it
,
you
say
,
Some
of
the
Independents
stood
to
it
in
the
battle
of
Yorke
,
when
other
of
them
run
away
;
for
they
ran
as
well
as
others
;
and
if
they
be
not
lyers
,
all
the
other
Independents
had
run
away
too
,
and
left
the
field
,
if
they
had
known
what
had
happened
in
the
other
parts
of
the
Army
.
So
you
,
with
many
other
words
of
elevation
,
and
slighting
that
party
,
by
whose
noble
prowesse
,
and
undaunted
courage
,
God
was
pleased
to
give
the
victory
,
and
even
then
when
a
great
body
of
the
Army
deserted
the
field
.
And
whereas
you
say
,
they
saw
not
the
flight
,
else
they
would
have
fled
too
for
company
,
if
(
say
you
)
they
be
not
lyers
;
or
if
you
say
true
.
But
I
can
produce
those
that
were
actors
in
that
battle
,
and
are
no
Independents
,
that
affirme
,
there
was
no
running
away
at
all
,
of
those
whose
valour
you
so
vilifie
;
yea
,
though
they
did
perceive
how
the
matter
went
with
some
,
as
when
a
whole
body
flies
,
a
thing
with
no
great
difficulty
to
be
discerned
.
The
rest
of
your
vilifications
so
much
exaggerated
upon
these
men
,
are
so
nauseous
,
as
every
ingenuous
Reader
will
loath
them
.
And
notorious
is
that
you
say
,
as
by
experience
,
I
know
not
any
Independent
in
England
(
two
onely
excepted
)
that
doe
not
as
maliciously
and
impla●ably
hate
the
Presbyterians
,
as
the
mortallest
enemies
they
have
in
the
world
.
Now
surely
were
all
the
Presbyterians
in
England
of
your
spirit
,
though
the
Independents
would
not
maliciously
hate
you
,
as
Presbyterians
,
yet
cause
you
would
give
them
sufficient
to
beware
of
you
,
as
of
their
mortallest
enemies
in
the
world
.
And
you
boldly
conclude
,
saying
;
It
is
a
meere
faction
,
and
the
most
Pharisaicall
,
proud
,
envious
,
and
malicious
sect
,
that
ever
sprung
up
;
doing
all
out
of
an
arrogant
faction
;
as
cunning
as
Gypsies
,
&c.
Now
the
Lord
rebuke
the
rayling
Rabshakees
.
Pag.
4.
He
commends
the
Kings
Cavaliers
for
brave
Gentlemen
;
and
he
found
more
favour
(
which
he
doth
ever
acknowledge
for
a
singular
courtesie
)
then
ever
he
found
from
Protestant
Gaolers
.
Was
it
that
you
discovered
unto
them
some
of
that
bitternesse
of
spirit
against
the
Independents
,
or
some
courtly
compliance
with
Papists
,
preferring
them
before
Independents
or
Protestants
,
that
made
those
Popish
Cavaliers
so
much
to
applaud
you
?
But
doe
the
Independents
accuse
your
Booke
,
as
worthy
to
be
burnt
by
the
common
hangman
,
and
that
you
are
crased
in
your
braine
?
Surely
,
there
is
so
much
fire
in
the
bowels
of
your
booke
,
(
as
in
the
Trojan
horse
)
that
a
wonder
it
is
,
it
hath
not
all
this
while
set
it selfe
on
fire
,
&
with
it selfe
(
like
that
tongue
in
James
3.
)
the
whole
frame
of
nature
.
And
for
your
braine
,
you
may
doe
well
to
use
your
physicall
inspection
.
Page
7.
Neither
have
I
(
say
you
)
forgot
,
that
I
was
a
sufferer
,
or
am
now
a
persecutor
of
the
Saints
,
as
they
calumniate
mee
.
It
were
well
if
you
would
forget
&
forgoe
to
be
a
persecutor
of
the
Saints
,
and
that
upon
your
repentance
God
would
forgive
you
,
as
those
Saints
are
ready
to
doe
.
There
is
no
greater
persecution
,
then
that
of
the
tongue
and
pen
,
sharper
then
swords
and
speares
.
No
sorer
persecution
then
Esaus
scoffs
,
and
the
Jewes
tongue-smitings
.
But
most
transcendent
from
a
brother
,
a
companion
in
tribulations
,
a
familiar
friend
.
Et
tu
Brute
?
And
yet
all
your
scoffs
and
hard
speeches
,
and
bitter
reproachings
of
those
,
whom
you
must
needs
confesse
to
be
Saints
,
will
not
amount
to
the
least
Item
of
persecution
.
That
were
pitie
.
What
thinke
you
of
the
like
speech
the
late
Prelate
of
Canterbury
used
in
his
*
Booke
to
the
King
?
God
forbid
(
saith
he
)
that
I
should
perswade
persecution
in
any
kinde
,
or
practise
it
in
the
least
.
Did
this
protestation
(
trow
you
)
cleare
him
from
being
a
notorious
,
yea
,
unparalleld
Persecutor
?
Witnesse
both
your
eares
and
mine
.
But
you
doe
but
oppose
the
Saints
heresies
and
novelties
in
Religion
.
But
must
that
needs
be
heresie
,
which
you
account
heresie
?
Or
that
noveltie
,
which
appeares
so
to
those
that
measure
things
rather
by
custome
,
then
truth
?
And
doe
you
not
no
lesse
oppose
,
vilifie
,
disgrace
,
jeare
,
and
scoffe
at
their
persons
?
Doe
you
not
call
them
*
Beasts
?
*
Grolls
?
Puffoists
?
Wild
geese
?
Old
geese
?
a
company
of
Jugglers
?
Sticklers
against
Parliament
and
Presbytery
?
a
generation
of
cunning
and
crafty
jugglers
?
cunning
deceivers
?
and
fighters
against
God
?
violaters
of
all
the
lawes
of
God
and
Nature
?
the
most
dangerous
sect
that
ever
yet
the
world
produced
?
a
company
of
ratts
among
joyn'd
stooles
?
Despisers
of
Magistracy
?
a
generation
of
men
,
not
worthy
to
give
guts
to
a
Beare
?
Moone-calves
?
All
the
Independents
put
together
,
have
not
so
much
learning
as
any
one
of
a
thousand
other
Ministers
?
A
Wheele-barrow
(
such
as
they
trundle
White-wine-vinegar
on
)
fitter
for
them
then
a
Coach
?
Stirring
up
all
along
Magistrates
and
People
to
cut
them
off
?
making
them
odious
to
the
Scots
?
speaking
nothing
but
daggers
,
and
daring
?
and
what
not
?
Now
is
all
this
no
opposing
of
the
Persons
of
those
you
call
Independents
?
To
conclude
all
:
You
tell
us
a
story
of
some
that
fight
against
their
Christian
brethren
;
and
to
that
end
in
the
frontispices
of
their
Books
set
downe
Christs
words
,
Mat.
10.
34
,
35
,
36.
Thinke
not
that
I
am
come
to
send
peace
on
the
earth
;
I
came
not
to
send
peace
,
but
a
sword
,
&c.
Well
:
what
of
this
?
Out
of
which
words
,
misunderstood
(
say
you
)
they
would
perswade
the
people
,
and
make
them
believe
,
that
they
have
good
warrant
and
ground
to
fight
against
their
Christian
brethren
,
for
the
maintenance
of
their
owne
Whimsies
.
But
Brother
,
who
is
this
you
speake
of
?
Who
hath
done
thus
?
They
?
What
they
?
You
put
it
in
the
plurall
,
In
their
frontispices
.
You
know
,
Dolosus
v●rsatur
in
universalibus
.
But
is
it
in
any
more
then
one
onely
frontispice
?
And
have
more
then
one
done
it
?
And
what
one
?
You
describe
him
(
pag.
44.
)
as
not
knowing
his
name
,
but
one
who
is
no
Novice
,
Younker
,
and
fresh-water
Souldier
,
but
a
grave
man
with
a
great
white
basket-hilted
beard
.
Why
,
Brother
,
what
needed
all
these
periphrases
and
circumlocutions
?
You
might
much
more
honestly
,
ingenuously
,
and
candidly
have
said
,
My
brother
Burton
,
then
thus
slily
and
disgracefully
to
take
him
by
the
beard
,
or
Serpent-like
,
to
come
behind
him
,
and
bite
him
by
the
heele
.
But
this
is
not
all
.
How
comes
it
,
that
you
fasten
upon
your
Brother
such
a
false
glosse
,
as
that
he
should
perswade
the
people
,
and
make
them
believe
,
that
from
Christs
words
,
they
have
good
warrant
and
ground
to
fight
against
their
Christian
brethren
?
Brother
,
I
must
needs
here
challenge
you
of
extreame
violation
,
not
onely
of
brotherly
charitie
,
but
even
of
the
Lawes
of
common
humanitie
.
Doe
you
(
out
of
no
other
ground
but
meere
malice
,
as
all
the
world
must
needs
judge
)
hatch
a
Cockatrice-egge
,
a
senselesse
,
whimsie
in
your
own
braine
,
and
then
lay
your
dead
childe
by
mee
,
and
take
my
living
childe
from
mee
,
as
you
have
done
,
in
framing
your
own
false
sense
,
and
putting
it
for
mine
,
and
taking
my
true
sense
,
and
making
it
your
owne
?
Brother
,
What
's
become
,
I
say
not
of
your
brotherhood
,
but
of
your
manhood
?
Or
did
you
thinke
to
cover
your selfe
with
your
owne
Cobweb
,
that
the
palpable
nakedness
of
your
shiftless
and
shameless
affront
should
not
be
seene
?
Surely
,
this
is
enough
,
not
onely
to
discover
the
hollow
of
your
heart
,
but
the
shallow
of
your
braine
,
and
to
bring
in
the
verdict
of
the
whole
Universe
,
that
you
are
a
man
,
not
onely
whose
heart
is
divided
,
but
whose
head
is
,
&c.
salve
it
as
you
can
.
Now
the
Lord
Jesus
Christ
reprove
you
for
this
,
and
give
you
repentance
for
this
your
more
then
unnaturall
dealing
,
that
I
may
not
say
diabolicall
,
certainly
not
Christian
,
even
your
best
friends
being
Judges
.
And
for
the
grollery
and
dotage
you
put
upon
your
brother
,
(
ibid.
and
pag.
45.
)
as
abusing
the
Scripture
,
when
your self
most
grossely
abuse
both
it
and
him
;
assure
your self
,
your
brother
is
not
yet
come
to
that
dotage
,
but
for
all
your
vauntings
on
your
part
,
and
vilifying
of
his
,
he
dare
,
through
the
help
of
Christ
,
deale
with
Dr.
Bastwick
hand
to
hand
,
as
neither
admiring
your
learning
,
nor
envying
your
Roman
buff
,
wherein
your
chief
strength
most
lyeth
,
except
in
your
scoffing
,
scurrilous
,
malicious
bitter
biting
;
yea
,
bloody
language
,
in
which
faculty
,
as
facile
princeps
,
you
do
so
tripudiate
and
glory
.
But
in
your
last
Book
,
which
you
style
(
but
how
justly
)
A
just
Defence
,
&c.
you
would
seem
to
teach
us
another
rule
to
walk
by
,
which
it
seems
you
had
not
then
learned
,
when
you
writ
your
Postscript
:
We
ought
not
(
say
you
)
per
latus
unius
totam
gentem
perstringere
▪
you
tel
the
Liev.
Colonel
,
that
he
should
not
have
condemned
the
whole
Councel
for
a
few
,
but
should
have
singled
them
out
,
and
by
name
have
aspersed
them
▪
And
why
did
not
you
then
rather
call
me
by
my
name
,
as
your
brother
Burton
(
as
our
brother
Prynne
hath
done
)
then
to
hale
me
out
by
my
great
white
basket-hilted
beard
,
as
some
hideous
Monster
,
or
ridiculous
spectacle
to
the
world
?
And
whereas
(
ibid.
)
you
adde
,
that
you
have
written
nothing
in
your
books
against
the
Independents
,
wherein
you
can
be
convinced
of
a
lie
:
For
(
say
you
)
I
write
nothing
in
my
books
against
the
Independents
,
but
what
upon
my
own
knowledge
I
can
affirm
to
be
true
,
yea
,
depose
it
too
.
Now
to
go
no
further
then
this
one
instance
of
your
dealing
with
mee
(
aliâs
your
brother
)
in
fathering
upon
mee
such
a
damnable
and
diabolicall
glosse
,
being
the
spurious
brat
of
your
own
brain
;
What
say
you
?
Do
you
know
it
of
your
own
knowledge
to
be
so
,
that
because
I
set
that
Scripture
in
the
front
of
my
book
,
therefore
my
meaning
was
,
hereby
to
perswade
the
people
,
and
make
them
believe
,
that
they
have
good
warrant
and
ground
to
fight
against
their
Christian
brethren
for
the
maintenance
of
their
own
Whimsies
?
They
be
your
own
words
,
and
you
may
take
the
whimsies
in
to
boot
.
Now
,
did
I
ever
so
perswade
the
people
,
or
make
them
believe
so
?
Nay
,
I
will
put
it
to
your
own
conscience
(
as
hoping
you
have
so
much
left
)
whether
in
your
conscience
you
can
so
much
as
once
imagine
,
that
your
brother
could
ever
have
the
least
thought
that
way
,
or
the
least
word
tending
thereunto
;
wherein
I
challenge
that
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
the
accuser
of
the
brethren
himself
,
whose
Scholar
I
wish
not
you
to
be
.
As
for
that
other
passage
of
your
said
book
(
pag.
39.
)
to
let
passe
many
other
;
as
touching
your
Independent-Pastor
,
it
is
as
false
as
slie
,
do
you
and
your
reverend
brother
try
it
when
you
will
.
An
Appendix
.
WHerein
is
touched
the
main
point
of
difference
between
the
two
Parties
,
Classicall
or
Nationall
,
and
Congregationall
:
Our
brother
,
Mr.
William
Pryn
,
whose
latter
books
(
Truth
triumphing
,
&c.
and
A
fresh
Discovery
,
&c.
)
I
have
meerly
(
God
is
my
record
)
out
of
tendernesse
to
the
present
state
of
things
,
forborn
to
answer
,
hath
sundry
times
in
those
books
objected
principally
those
words
in
my
Vindication
,
concerning
Christs
kingly
office
over
the
Churches
and
consciences
of
his
people
:
as
in
Truth
triumphing
,
pag.
112
,
113.
and
in
his
Fresh
Discovery
,
pag.
4.
in
these
words
,
Mr.
Henry
Burton
,
in
his
Vindication
of
Churches
,
commonly
called
Independent
,
&c.
The
Church
is
a
spirituall
kingdome
,
whose
only
King
is
Christ
,
and
not
man
;
it
is
a
spirituall
Republique
,
whose
only
Law-giver
is
Christ
,
and
not
man
:
A
spirituall
house
,
whose
only
builder
and
governour
is
Christ
:
A
spirituall
Corporation
,
whose
only
head
is
Christ
,
and
not
man
.
No
man
,
or
power
on
earth
,
hath
a
kingly
power
over
this
kingdome
;
no
earthly
Law-giver
may
give
lawes
for
the
government
of
this
Republique
;
no
man
can
,
or
ought
,
to
undertake
the
government
of
this
communion
of
Saints
;
no
humane
Power
or
Law
may
intermeddle
to
prescribe
rules
for
the
government
or
form
of
this
spirituall
House
,
NOT
COVNCELS
,
NOT
SENATES
.
This
is
Christs
royall
Prerogative
,
which
is
uncommunicable
to
ANY
,
TO
ALL
THE
POWERS
ON
EARTH
.
He
addes
my
words
,
pag.
60
,
61.
Wee
challenge
you
to
shew
us
any
Parliament
,
Councel
,
Synod
,
ever
since
the
Apostles
,
that
could
,
or
can
say
thus
,
It
seemed
good
to
the
Holy
Ghost
and
us
,
so
to
determine
controversies
of
Religion
,
to
make
and
impose
Canons
to
bind
all
men
,
&c.
shew
this
to
us
at
this
time
,
and
wee
will
obey
.
But
if
you
cannot
,
as
you
never
can
,
never
let
any
man
presse
upon
us
that
Scripture
,
that
Synod
,
(
Acts
15.
)
which
hath
no
parallel
in
the
whole
world
;
and
so
is
no
precedent
or
pattern
for
any
Councels
,
Synods
,
Parliaments
.
Thus
our
brother
sees
down
the
words
,
here
and
there
with
capitalls
,
as
if
so
many
capitall
crimes
.
But
the
worst
of
all
is
,
that
he
ranks
them
under
the
head
of
his
first
Section
,
containing
divers
seditious
,
scandalous
,
libellous
passages
against
the
Authority
and
Jurisdiction
of
Parliaments
,
Synods
,
and
temporall
Magistrates
in
generall
,
in
Ecclesiasticall
affaires
,
in
the
late
writings
of
severall
Independent
New-lights
,
and
Firebrands
;
so
runs
the
Title
of
the
Section
,
under
which
hee
marshals
those
my
words
,
as
if
Christ
could
not
be
sole
King
,
Lord
,
and
Law-giver
over
his
own
spirituall
Kingdome
in
the
soules
and
assemblies
of
his
Saints
,
but
this
doctrine
must
needs
be
seditious
,
scandalous
,
and
the
writers
thereof
libellous
,
against
civill
authority
,
yea
,
firebrands
,
and
what
not
?
How
more
equall
was
the
Heathen
Emperor
Domitian
,
though
the
Author
of
the
second
Persecution
,
who
though
he
laboured
utterly
to
extirpate
and
extinguish
all
the
naturall
kindred
of
Christ
,
because
hee
heard
that
Christ
was
a
King
,
fearing
thereby
the
overthrow
of
his
Empire
;
yet
understanding
afterward
,
by
two
of
Christs
neerest
kinsmen
brought
before
him
,
being
but
poor
men
,
and
who
got
their
living
by
hard
labour
in
husbandrie
,
how
that
Christ
was
a
King
indeed
,
but
his
Kingdome
was
not
of
this
world
,
but
heavenly
:
the
Emperor
hereupon
,
(
as
the
Story
saith
)
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
ceased
the
Persecution
against
the
Church
,
by
calling
in
his
Imperiall
Decree
.
I
wish
our
brother
would
more
seriously
consider
,
not
only
of
this
famous
example
of
an
Heathen
Emperour
,
but
also
upon
what
sound
reason
it
is
grounded
:
as
namely
,
upon
such
a
distinct
specificall
difference
between
these
two
Kingdomes
,
the
celestiall
and
the
terrestriall
,
as
that
in
no
sort
they
may
be
confounded
,
or
compounded
into
one
terrene
kingdome
,
unlesse
you
will
set
up
a
Papall
power
,
an
Harmophrodite-government
,
with
Ecce
duo
gladii
hîc
,
Behold
here
two
swords
,
which
the
Pope
caused
to
be
carryed
before
him
in
solemn
procession
the
two
first
dayes
of
his
new
erected
Jubilee
.
And
for
my
challenge
alledged
by
him
,
it
stands
good
still
,
till
hee
can
prove
those
words
,
in
the
end
of
his
Truth
triumphing
,
true
,
where
your
words
are
,
we
cannot
but
in
Christian
charity
expect
and
believe
,
that
all
the
Assembly
and
Parliament
resolve
on
,
may
have
inscribed
on
its
front
,
IT
SEEMED
GOOD
TO
THE
HOLY
GHOST
AND
VS
.
And
then
again
,
you
must
prove
your
reason
good
,
whereupon
you
inferre
this
conclusion
;
namely
,
because
there
be
in
the
Parliament
and
Assembly
,
at
least
some
true
Nathaniels
and
Stephens
,
filled
with
the
Holy
Ghost
,
and
so
many
armies
of
prayers
in
the
Spirit
daily
sent
up
to
heaven
,
to
bring
down
that
Spirit
of
truth
upon
them
.
But
can
a
few
,
at
least
some
Nathaniels
,
among
so
many
,
carry
the
matters
by
vote
,
if
they
be
many
that
contra-vote
?
You
know
things
go
sometimes
in
Councels
,
rather
by
number
then
weight
,
rather
by
tale
,
then
truth
.
I
doubt
,
whether
if
the
true
Nathaniels
and
zealous
Stephens
should
bear
the
sway
,
it
would
not
well
please
,
at
least
our
brother
Bastwicks
palate
,
who
altogether
condemneth
Gamaliel
and
his
counsell
,
whereby
hee
perswaded
and
swayed
the
whole
Synedrion
to
refrain
from
Peter
and
John
,
for
peaching
Christ
,
saving
only
that
they
escaped
not
a
scourging
.
For
further
answer
to
my
dear
brother
,
I
shall
forbeare
till
a
fitter
season
.
In
the
mean
time
,
I
shall
conclude
with
the
words
of
my
brother
Bastwick
,
which
hee
delivers
as
the
confession
of
the
faith
of
the
Church
of
England
,
concerning
Christs
kingly
office
;
and
so
consequently
of
his
own
faith
.
That
Jesus
Christ
is
the
only
and
sole
King
,
and
Governour
of
the
whole
universe
,
to
whom
all
power
in
heaven
and
earth
is
given
,
Matth.
28.
but
more
especially
of
his
Church
,
who
by
God
himselfe
was
set
King
over
his
holy
mountain
,
Psal.
2.
6.
And
that
hee
is
King
of
righteousnesse
,
Hebr.
7.
The
King
eternall
,
Isai.
9.
The
King
of
kings
,
and
Lord
of
lords
,
Apoc.
17.
and
that
he
doth
by
his
mighty
power
and
wisdome
,
uphold
and
govern
all
things
,
but
with
a
more
peculiar
care
,
and
a
more
speciall
manner
preserve
and
defend
his
Church
,
1
Tim.
4.
10.
as
that
which
hee
hath
purchased
with
his
precious
blood
,
and
by
his
power
redeemed
out
of
the
captivity
and
slavery
of
Satan
;
and
that
he
is
the
head
of
his
Church
,
which
is
the
body
,
who
infuseth
life
into
it
;
righteousnesse
,
peace
,
joy
,
happinesse
,
and
all
the
graces
of
wisdome
and
knowledge
of
God
with
certainty
and
assurance
of
his
love
;
and
that
his
Kingdome
and
Empire
is
a
spirituall
and
heavenly
Kingdome
,
no
terrene
and
fading
Monarchy
,
Joh.
18.
38.
Luke
1.
33.
and
is
upheld
and
governed
ONLY
by
the
Scepter
of
his
Spirit
and
Word
,
and
not
by
the
authority
,
vertue
or
wisdome
of
any
humane
power
.
Thus
Dr.
Bastwick
,
and
that
after
all
his
bitter
reproaches
cast
upon
his
Independents
,
who
hang
all
that
which
he
calls
Independency
upon
this
sole
hinge
;
namely
,
That
Christs
Kingdome
and
Empire
,
is
a
spirituall
and
heavenly
Kingdome
,
no
terrene
and
fading
Monarchy
;
and
is
upheld
and
governed
ONLY
by
the
Scepter
of
his
Spirit
and
Word
,
and
not
by
the
authority
,
vertue
or
wisdome
of
any
humane
power
.
Now
if
Dr.
Bastwick
will
hold
to
his
words
and
writing
,
he
must
needs
confesse
,
that
Christ
is
no
titular
or
Pageant
Prince
(
as
before
)
but
reall
and
indeed
:
And
therefore
his
Kingdome
is
not
to
be
governed
according
to
the
various
and
variable
laws
and
customes
of
earthly
Kingdomes
,
Common-wealths
,
Countries
;
but
by
the
Only
Scepter
of
his
Spirit
and
Word
;
Otherwise
the
spirituall
Kingdome
and
the
temporall
must
be
confounded
together
,
and
become
one
kingdome
,
and
then
must
either
the
spirituall
become
terrene
and
transitory
,
or
else
the
temporall
become
eternall
,
and
so
make
up
one
Babylan
,
Roma
aetern●
,
confusion
and
blasphemy
.
And
for
a
close
,
to
satisfie
my
brother
Prynnes
Question
,
What
I
mean
by
so
much
asserting
Christs
Kingly
office
,
as
sole
Head
,
Governour
,
Law-giver
of
his
Churches
,
I
mean
,
hee
is
the
sole
immediate
King
.
And
the
proofs
are
from
solid
Scripture
,
the
sole
rule
of
faith
:
As
Isai.
8.
20.
and
29.
13.
Hos.
5.
11.
Matth.
15.
6
,
7
,
8
,
9.
Mar.
7.
7.
And
our
brother
confesseth
these
Scriptures
but
in
part
,
by
joyning
thereto
the
laws
and
customes
of
Kingdoms
and
Common-weals
,
as
a
partiall
rule
,
if
not
rather
paramount
to
the
sacred
,
Canon
;
as
Rome
acknowledgeth
the
Scripture
to
be
the
rule
of
faith
,
but
partiall
,
joyning
thereto
her
own
traditions
;
and
so
●
thereby
,
as
the
Pharisees
of
old
,
make
the
Word
of
God
of
no
effect
,
through
humane
Traditions
,
Lawes
,
Decrees
,
Customes
,
Manners
of
men
,
Prince
and
People
,
Protestants
and
Papists
,
as
well
under
Queen
Mary
and
her
Parliament
,
as
under
Queen
Elizabeth
and
hers
;
and
so
Regis
ad
exemplum
:
as
the
Prince
and
Pope
,
or
State
is
affected
,
well
or
ill
,
Christs
Kingdome
,
must
Chameleon-like
,
change
both
complexion
and
constitution
.
And
if
this
satisfie
not
my
brother
,
let
him
be
pleased
to
reade
over
my
Vindication
once
again
,
wherein
he
may
cleerly
see
,
how
the
Scripture
all
along
sets
up
Christ
as
the
only
Governour
and
Law-giver
of
his
Church
,
excluding
all
humane
Wisdome
and
Power
,
from
intermeddling
in
the
regulating
of
his
Kingdome
,
by
mans
Lesbian
Rule
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A78034e-390
2
Sam.
20.
9
,
10.
*
See
the
Postscript
,
pag.
44.
Prov.
20.
29.
&
16.
31.
*
Jude
5.
Rev.
12.
1.
Pag.
16.
Pag.
18.
Cicer.
Orat.
pro
L.
Murena
.
Act.
24.
25
,
26
Joh.
18.
28.
Mat.
10.
17
,
18
Pag.
8.
1
Cor.
14.
33
▪
Platina
:
in
vita
Bonifacii
3.
*
1.
Cor.
12.
Page
98.
To
the
second
Question
.
Page
14.
Psal.
18.
Acts
3.
22
▪
Acts
2.
*
Esa.
56.
3.
Turpius
ejicitur
,
quàm
non
admittitur
bospes
.
Page
100
1
Cor.
1.
2.
Page
105.
Acts
10.
Page
115.
Homily
,
second
Sermon
for
Whitsunday
.
Page
118.
*
1
Cor.
5.
4.
1
Sam.
19.
Acts
19.
2.
*
Act.
5.
28.
Ibid.
*
Page
139.
*
Page
144.
*
Page
149.
Page
149.
*
Isa.
58.
2.
Postsc
.
Page
68.
Ibid.
pag.
68.
Ibid.
Ibid.
Psal.
57.
4.
Jer.
18.
18.
Gal.
4.
*
Relation
of
a
Conference
.
Epist.
Dedic.
Ibid.
Defence
,
pag
4.
*
Postsc
.
41.
*
Postsc
.
12.
32.
34.
36.
38.
Page
54.
Ibid.
58.
Defence
p.
30
Postsc
.
61.
Pag.
66.
69.
Pag.
43
,
44
,
45.
Page
21.
Page
ibid.
Postscript
,
pag.
43
,
44.
Rev.
12.
10.
Eusebius
Eccles.
Hist.
Bon
face
8.
Acts
15.
*
D.
B.
In
his
Independency
not
Gods
Ordinance
,
p.
149.
Acts
5.
38
,
39
,
40
,
31.