The Utter Routing of the Whole Army of All the Independents and Sectaries, Pages 299-401 (1 of 3)

The Utter Routing of the Whole Army of All the Independents and Sectaries · Pages 299-401 (1 of 3)

p. 299The ſame may be ſaid of the other Ordinance of Excommunication, which cannot in any particular congregation be injoyed without it be Presbyterated, to uſe their owne expreſſion; that is to ſay, except it have their Presbyters and Elders, and Church Officers within it ſelfe annexed to it: for they amongſt the Independents, that hold that excommunication muſt be inflicted by the votes of the whole Congregation, underſtand it then onelyonly to be a compleate and formed Church, and to be an entire and a whole congregation, when it conſiſts of their Elders & their other Officers, as well as of the people, and affirme, that the people without the Elders cannot excommunicate any, nor the Elders without the people; and they of the Independent party on the other ſide (for they doe not all agree amongſt themſelves in their Church government) which hath retarded the bringing in of their new nodle, leaſt that by it they ſhould looſe many of their Diſciples and Followers which they well know would ſoone breake of, if they ſhould not humour them in their new mould; and therefore they cunningly juggle with the people and faine pretences, when indeed if they had meant Chriſtianly and honeſtly, they would long ſince have brought in their new noddle of church government; but fearing what would inſue, and which would not be for their p. 300profit and honour, they have hitherto made delayes to the great diſturbance of Church and State, and the ſeducing of many; but I ſay thoſe of the congregationall way, that hold that this Ordinance of Excommunication belongs unto the Elders onelyonly, and put it into their hands, excluding the people from their votes, and that for many inconveniences as they ſuppoſe which are not yet removed, for all that, as will by and by appear, yet I ſay on all ſides they agree, that without the Presbyters conſent none can be excommunicated be they never ſo ſcandalous, ſo that ſo long as any congregation is without their Presbyters and Officers they cannot injoy this Ordinance alſo, neither can they ordaine them within themſelves without help from other Churches, as I ſaid before, and therefore they want this Ordinance till their new ſupply, and that they muſt crave from other churches when their officers are dead, and therefore of neceſſity they muſt ſtill be Dependent; but now let it bee granted, that when their church or congregation is againe recruted and made up againe, or presbyterated and compleate in reſpect of both Officers and Members, and that it conſiſts of ten, twenty or thirty, or it may be of a few more, which is a pretty full church and congregation amongſt them, what inconveniences, and them of dangerous conſequence, would forth with inſue upon it; yea under how intolerable a yoake of ſlavery would many oppreſſed Chriſtians by this meanes groan under, when at any time they are unjuſtly and wrongfully injured by them? for there is no appeale from them to any other Court or Church-Tribunall for redreſſe or reliefe: let them be never ſo much wronged, or injured, or damnified by them; For if the formidable ſentence of excommunication paſſe once againſt any perſon, be it right or wrong, they throw and caſt him out of communion not onelyonly amongſt themſelves, but the whole viſible catholick Church, and deliver him up to the devill; therefore if this ordinance of excommunication be once inflicted upon any Member by the whole congregation (as ſome of the II-dependents would have it) or by two or three Presbyters only as others contend, the miſery and grievance is never the leſſe, nor the inconvenience (and that of dangerous conſequence) the leſſe avoidable as will dayly appear: for if all the congregation paſſe this ſentence, many of the Members who have their votes, are private men, and for the moſt part unlearned and unexperienced, through want of p. 301yeares, parts, education and breeding, and not able to underſtand the nature of the allegations and probations, they being many times ſo intricate, ſo that they can never be able to apply the rule unto the caſe for the inflicting of a juſt cenſure, and may be in danger alſo to bear a peculiar hatred or ill will unto their perſons, and ſo apt to be ſwayed by their paſſion to do unjuſtice, or may be over-awed by fear or threatnings of ſome other in the congregation who are the enemies to the party in queſtion, ſo that they being powerfull men, rich in eſtate amongſt them, and they being poor and indigent people whoſe dependency may be upon them as they are either children, ſervants, workmen or tenants, of which moſt of the congregations conſiſt, and they daring not diſpleaſe them, eſpecially if they be their friends, as many times it happens for all or any of theſe reſpects, I ſay they going with the ſtronger ſide may paſſe this ſentence of excommunication againſt him moſt unjuſtly, as it often happeneth; & this muſt go for currant if the moſt voices carry it, and from them the party unjuſtly dealt with hath no appeal: but if they be obſtinately bent againſt him, muſt live and dye in this condition under this heavy doome, which I beleeve in every underſtanding mans judgement will ſeem an intolerable inconvenience, for there is no appeale from them. On the other ſide be it granted that the Elders onelyonly of this particular congregation have the power of excommunication in their hands, they are not ordinarily above two or three, and many times none of the learnedſt, wiſeſt and honeſteſt men that ever were borne, and therefore are lyable and in danger of the ſame temptations that the other were, becauſe of particular relations, and their dependence on their congregation for their maintenance and ſupport: who they ordinarily dare not diſpleaſe: for they know the fickleneſſe of the people and how little a thing will diſguſt them and alienate their affections from them, which would be a cauſe alſo of withdrawing their contributions and ſupplies by which they ſupport themſelves and their families, and commonly when any rich and great man falls of from a Miniſter though he be never ſo faithfull and diligent in his place yet he will withdraw many, yea of themſelves the unſtable people will take occaſion by others example to ſlight and neglect their Miniſters as hourly experience teacheth us; for, humor not them in every thing and they are gone. Yea but publickly or privately reprove them for their malverſation or for any erroneous opinion p. 302they hold, and they will become your ſecret, if not your open enemies, and upon the leaſt occaſion be ready to ſide with any to do their Miniſter a diſpleaſure, which when their Miniſters well know, they are very fearfull of offending any, eſpecially their more wealthy and abler Members; beſides we know upon what ſlender occaſions differences many times do ariſe amongſt neareſt friends, when it concernes their profit or reputation, or their judgement in things of their eſtates or religion; for if you jumpe not with them in their opinion in all things, they ſtand at a diſtance; or hinder them in the leaſt thing but in their gain and profit, and they will beare a ſecret grudge unto a man and wait an opportunity to do him a diſpleaſure and to be even with him; and this every man knowes is the practice of moſt men; ſo that for any of theſe reaſons men will be ready to harbour a diſpleaſure againſt any Member, and if hee be called in queſtion for any conceived miſcarryage or ſcandall or for any different opinion, and this come once to banding and debate in the Church or Congregation, and there be ſiding on both ſides, and parties made on each ſide, ſo that they grow into a heat, the Miniſters and Presbyters in their ſeverall Congregations are by this meanes brought into many ſtraights, not knowing what many times to do, as not daring to diſpleaſe either ſide, which way ſoever their private judgment leads them; but ordinarily it is obſerved, That the Miniſters will go with the ſtrongeſt party and will gratifie that, and that for their own emolument and private intereſt; neither is this all, but the Presbyters and Miniſters themſelvs in their Churches many times are ſubject to the ſame paſſions and affections as I ſaid before, that other men are, and for ſome ſecret and private grudg againſt the perſon in queſtion they may uſe the extremity and pronounce the ſentence of excommunication againſt him, which when it is once paſt, there is now no remedy of appeal left unto him, be the unjuſtice or wrong never ſo great; and preſidents of this nature there are many to be met with in the congregationall Churches, as I ſhall if occaſion ſerve be able to prove. What a ſad condition therefore are ſuch poor oppreſſed men in when this formidable ſentence is once paſſed againſt them; and when it lies in the breſt of a two or three Presbyters amongſt them? and what a horrid yoke of bondage do miſerable men by this means by their voluntary ſubjection bring upon themſelves through their wilfull giddyneſſe, when they yeeld to ſo unwarrantable a government as to p. 303ſtand to the verdict either of a little ignorant congregation or of two or three men that are ſubject to the ſame temptations that other men are? and then to be without all help or hope of reliefe be they never ſo much injured by them.

But let it be ſuppoſed and granted that a ſlender Congregation of people or thoſe two or three Elders in every one of their Congregations were as fre from infirmities and temptations as Angels, which they are not, yet the weightineſſe and ſolemnity of the cenſure requires to be performed by a whole Councell and Colledge of Preſbyters and Elders of a combined Preſbytery which is Gods Ordinance, as I have abundantly evinced: ſo that it being paſſed not by the votes of a few people or by the voice of two or three Elders only; and they lyable to ſo many temptations alſo; but by the conjoynt agreement and conſent of a great Presbytery free from any ſuch temptations and exceptions, it may be done with the more adviſed and combined authority, and be more dreadfull to the party, and be the better accepted and ſubmitted unto without heart burning and grudging againſt either the Congregation or particular Elders, or fear of revenge.

But will ſome ſay, How if this whole Colledge of Elders ſhould erre in their conſure and do iniuſtice, for ſome of the above mentioned reaſons, what remedy or reliefe then has the iniured perſon offended by their cenſure? For anſwer, he hath the benefit of his appeale to a higher Presbytery or Claſſis; & if wronged there, he hath the benefit yet of appeal to a higher Presbytery and Claſſis; and if he have no releife there, yet he hath the benefit of an appeal to a Synod, which is Gods Ordinance alſo; ſo that he hath ſtill hope of reliefe and he ſtill in Gods way; and ſo long as there is hope and he takes a right courſe, he needs not diſpair, and if at one time he finde not redreſſe in one Presbytery nor in one Synod and Councell, he may in another; it is good ever to wait upon God in his Ordinances; for in ſo doing we have a promiſe of a bleſſing, and here is alwayes comfort and expectation of reliefe, and this is not onelyonly Gods method, but the cuſtome of all Nations and Kingdomes for the well ordering and governing of them and for the redreſſing of grievances and abuſes; and i… there can no juſtice be had by this his endeavour in no Court, this ſtill doth uphold a drooping ſpirit and comfort him that he hath uſed all lawfull meanes and doth for ever commit himſelf and his wayes to God, who is a reliever of the p. 304oppreſſed, and a revenger of the wrongs and injuries done unto his Elect, who hath ſaid, Luke 18. ver. 7, 8. Shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? I tell you he will avenge them ſpeedily. So that there is mercy with him that he may be feared, and therefore I ſay, There is ever hope in the uſe of lawfull meanes, and in all their juſt appeals. But grant there be no juſtice on earth to be found in any Courts, and that there were ſuch an univerſall corruption amongſt all judges both Eccleſiaſticall and Temporall, which were great uncharity to ſuppoſe, much leſſe to ſay, Yet, I ſay, the people of God when they are unjuſtly oppreſſed ſhall ever be able to ſolace themſelves in this, That there is forum poli, as well as there is forum ſoli, that there is a Court in heaven as well as there are Courts on earth; there is a great tribunall before which all men must one day appear, to give an account of all their unrighteous dealing on earth, the thought of which will ſupport the moſt drooping and oppreſſed ſpirit: which not withſtanding doth not alwayes caſt away his confidence, as long as there are any Courts and higher councells to appeal to here in this world, which all thoſe that ſubmit themſelves to the Presbyterian Government are like to enjoy; whereas thoſe of the congregationall way and that ſtand for the II-dependent Government deprive themſelves of, and not onelyonly bring themſelves under an unſupportable ſlavery, but would ſubjugate the whole world to the ſame bondage and tyrannicall uſurpation, Which the Lord preſerve his people from, and put it into the hearts of the great Councell of the Kingdome, and all cordiall and underſtanding men to oppoſe with all their might, as they love the peace of Church and State, and the eſtabliſhing of the true religion in theſe three Kingdomes, and the propagation of the Goſpell to the worlds end; all the which the whimſicall opinion of Independency will hinder, which indeed tendeth to no other end but to bring in an Anarchy and a confuſion of all things, and the ſetting up of Athiſme or a Pantheon of all Religions, to the great diſhonour of God and the diſturbance of our Church and State, and the alienating of the nigheſt allyes one from another, and to the diſtraction of all men, as our ſmall and little experience of that way hath by wofull tryall and dayly experience taught us.

And this ſhall ſuffice to have ſpoke of the ſecond branch of their definition in diſcovering the abſurdities of it, and the impoſſibilities p. 305of attaining ſuch a church as that ſets down, and the great inconveniences, with the unſupportable bondage that would neceſſarily enſue upon it to all ſuch as ſhould ſubject themſelves to ſuch a Government as the Independents would bring into the world.

I now come to the third part of their definition, viz. Their particular explicite holy Covenant, which they not onelyonly call the form of a Church, but make it an holy Ordinance, which it cannot be for the reaſons above ſpecified, as having no warrant from God our father, nor no example in any of the primitive Churches, who had no other but the generall Covenant, which all the Presbyterians allow, as it is authorized by God himſelfe, though they reject that particular explicite Covenant brought in by the Independents, as being an humane Ordinance, which all Chriſtians in Gods ſervice ought to abhor, as not commanded and injoyned unto them by the King of his Church Chriſt Jeſus, whoſe voyce onelyonly they are bound to hear, and who alone they are to ſet up as King upon his Throne, who is their Lawgiver and mighty Councellor, and the ſole governour of his Church and Kingdome. And ſhould it be accorded and granted to the Independents, That this their particular explicite Covenant were indeed the forme of a Church, as they would perſwade the people, then all the primitive and Apoſtolicall Churches, as well as all the reformed Churches at this day in the world beſides their own congregations, were not true formed Churches, which were a great wickedneſſe and impiety to aver and maintain.

But beſides this their unwarrantable Covenant which they make the forme of a Church, they require of all ſuch as will enter into Church fellowſhip with them, many other pretty things, which they hold not onelyonly requiſite, but Gods Ordinance alſo; as,

Firſt, That they ſhould walk ſome weeks, moneths, and perhaps years, with them for a proof of their converſation, and for the tryall of their behaviour and manners, and except they can pleaſe the whole church, there can be no admittance at laſt.

Secondly, after their good liking of their carriage, they injoyn them to make a publike confeſſion of their faith; and if that diſlikes them, they cannot be admitted.

Thirdly, after this, they require of them to bring in the evidences of their true converſion, as the time when, the place where, and p. 306the manner how, all which if the congregation approve not of as ſufficient, they cannot be yet admitted.

Laſtly, they that are to be admitted, muſt have the conſent and approbation of the whole congregation both of men and women, or elſe by their Charter they cannot be admitted into Church-communion with them. All theſe things as I am able to prove, they require in ſome of their Congregations, before any can be admitted as joynt members amongſt them; never a one of the which conditions or injunctions not withſtanding hath either precept or preſident for it in all Gods holy Word. And therefore it is an unſufferable flavery that they impoſe upon the people, beſides this their particular explicet covenant, which they make the form of the Church, which ſhould they onelyonly require, without any of their o'her grolleries, were a bondage too unſufferable; for in that their Covenant, as I have been informed by ſome of them, when in familiar manner, and in the time of our friendſhip, I deſired to know the method of admitting of their joynt members, and eſpecially what the Covenant imported, and what they promiſed in it, and what by it they were tyed unto, and for anſwer they replyed, that three things were contained in this their holy explicite Covenant.

Firſt, That they promiſe and by this Covenant binde themſelves to each other in all Church fellowſhip, as to be helpefull one to another in all things, and eſpecially to their Pastors, and to ſtand one by another without deſertion of each other, and that in the greatest dangers and difficulties, and to yeeld obedience and willing ſubjection and conformity not onelyonly to thoſe truths that are now imbraced and entertained amongſt them, but alſo willingly to ſubmit themſelves to all ſuch New Light for the future, that God ſhall by his Word and by the Ministry of their Paſtors diſcover unto the Church. This as I have been informed by the Independents, is the firſt thing they require of thoſe that are to be admitted as members, and which they promiſe and Covenant to performe.

The ſecond thing contained in the Covenant, is, That if they be ſingle perſons either batchelors or maidens, widdows, or widdowers, they may not marry without the conſent of the Church.

The third thing contained in this their holy Covenant, is, That they may not remove their habitations and dwellings, though never ſo advantagious unto them for their traffick and tradings, into any remote place from them, without the conſent of the Congregation, and p. 307ſome other things there are compriſed under this Covenant, which they keep among themſelves as arcana regni as ſecrets of their Kingdome, all the which if they be ſeriouſly looked into, contain in them ſo many myſteries of Iniquity; yet all of them exceedingly advantageous unto themſelves, they all tending to the ſtrengthning of their partie, and the more corroborating their combination, as thoſe that are judicious have well obſerved.

But were there no other ſlavery and bondage, in their whole religion, but this of their covenant and of the appertinances belonging thereto, as amongſt others, their blind obedience, there was never yet a greater yoak of ſervitude put upon poor people under Antichriſt himſelf; and the truth is, as the Papiſts oft times, ſcoured over old holy dayes with new ceremonies and ſolemnities, and put them upon the people to be obſerved as new ones; even ſo the Independents furbuſh over old errors with new varniſh, to make them more ſpecious to the deluded people, and bring them in as new truths, and ſet them up as new Lights, when they are nothing elſe but ancient errours, and very Popery it ſelfe in a new attire, as is apparent to any that will not wilfully put out their eyes. In the time of the Prelates raign, every ceremony they brought in was excepted againſt as a human tradition, and that worthily: and every invention and tradition of man was rejected as Popery, and will-worſhip was abhorred as Antichriſtian; and to ſerve God by the precepts of men, and by a ſervice eſtabliſhed onelyonly by humane authority, was rejected as a thing diſpleaſing unto God, and thought unſufferable; and to have Prelates ſet over them to Lord it over Gods heritage was thought the higheſt point of tyranny; and for the removall of them root and branch with all their trumpery and appertinances, all the Independents themſelves, with the whole city and the greateſt part of the Kingdome, petitioned the great Councell of the Kingdome; and not onelyonly ſo, but many of them have ventured their lives in the juſt defence of their Chriſtian libertie, and have offered their eſtates and expoſed themſelves and theirs to greateſt dangers in this good quarrell, which will ever be to the immortall honour of them all to all ſucceeding ages, and they will be an example to other Nations to do the like. Yet behold every one of theſe things revived now and brought in amongſt the ignorant people, and contended for with all ſeverity and eagerneſſe, as for the Oracles of God, notwithſtanding p. 308ding they are but the inventions of men, there being neither precept nor preſident for them in the whole Word of God, nor any practiſe of them in any of the Apoſtolicall and Primitive Churches: and therefore it doth neceſſarily follow, That their whole ſervice and Diſcipline with all their concomitants are but their own appointments, for which there is no warrant or pattern in the whole Word of truth; and as for their Miniſters and Paſtors, both in New England & in their new Congregations here they Lord it over the poor people, in as high a manner (as can be proved) as ever the lordly Prelates did, in reſpect of their ſupercilious behaviour; and yet the people ſwallow all theſe things as Gods Ordinances, and bind themſelves by their unholy Covenant to obſerve them, which in any underſtanding mans judgement, that knows what his Chriſtian l…berty is, and in the which he is commanded to ſtand faſt in, Gal. 5. ver. 1. is the moſt intolerable yoak of bondage which the world yet ever ſaw.

And thus having briefly diſcovered ſome of the errors of their definition and ſhewed the abſurdities of it, and the inconveniences of ſuch a Church as they would have, and evinced alſo, that according to that, there has never yet bin a true formed Church on earth, and that all the congregationall Churches, if they will be included within the compaſſe of that diſcription, they muſt neceſſarily be Dependent; I will now come to my laſt and main concluſion, which is to prove that none of the Churches of the Congregationall way are true Churches, as not conſiſting of all viſible Saints, and therefore not to be communicated with in holy things: which I ſhall do from their own argument. For thus they diſpute againſt us.

Thoſe Aſſemblies (ſay they) or Churches, in which the Members are not viſible Saints, called out of the world and united together into their ſeverall Congregations by an holy Covenant to worſhip the Lord and to edifie one another in all his holy Ordinances, they are no true formed Churches according to the New Teſtament forme, and ought not to be communicated with in holy things, but are to be ſeparated from, unleſſe they will be made companions with ſuch kinde of Saints as Job would not ſet with the doggs of his flocke, being tagg ragg, with whom godly ſoules can no more converſe then with heathens.

But, the Parochiall Congregations through the whole Kingdome p. 309are ſuch. Ergo, they are not true formed Churches after the New Teſtament forme, and ought not to be communicated with, unleſſe &c. This is the Il-dependents doctrine they teach their Diſciples concerning our Churches, as appeareth in all their Pamphlets, as in that of I. S. and my brother Burtons eſpecially, and this is one of the capital arguments which they uſe, to maintain their ſeparation from us; and upon which they ground the gathering of their new Congregations, the futility and vanity of the which every one that ſhall but vouchſafe to read this book ſhall finde in many places diſcovered. I will therefore in this place, make uſe of the ſame againſt themſelvs to prove that their Churches and new gathered congregations are not true formed Churches after the New Teſtament forme, as not conſiſting of all viſible Saints, and therefore not to be communicated with in holy things as the ſeverall inſuing arguments will declare: which I deſire the Independents themſelves would without any prejudice ſeriouſly conſider and ponder, that they may the better diſcern into the errors of their wayes, and in time repent of all their unrighteous and uncharitable dealing towards their brethren. I thus argue.

Thoſe Churches and Congregations, the Members of the which are not viſible Saints, called out of the world and united together into their ſeverall Aſſemblies by an holy Covenant to ſerve the Lord in all his holy Ordinances, but are joyned together in a wicked conſpiracy and combination againſt the people of God and his Ordinances and to hinder the reformation of the Church: they are no true formed Churches after the New Teſtament forme, and the Members of them are not true viſible Saints and therefore ought not to be communicated with in holy things, but to be ſeparated from. But all the Churches of the Congregationall way are ſuch: Ergo, they are not true formed Churches after the New Teſtament forme; and therefore by their own doctrine, not to be communicated with in holy things, but to be ſeparate from, and that for the ſame reaſons the Il-dependents falſly pretend they ſever themſelves from our publique Aſſemblies.

The Major of this Syllogiſme is their own, and therefore they cannot gainſay it; the Minor therefore being proved, the concluſion will neceſſarily inſue. And as for the Minor, I thus evince it.

Thoſe Churches and Congregations whoſe Members are raylors▪ p. 310révilers, ſlanderers, covenant-breakers with God and man, ordinary lyars, notorious calumniators and falſe accuſers (ſuch as in holy Scripture are called foreign Devils) heretiques, open ſeducers and cauſers of diviſion and offences contrary unto the doctrine of Chriſt, ſuch as all Chriſtians have a ſpecial command to take heed of and to ſhun, and are prohibited to receive into their houſes or bid God ſpeed, or ſo much as to eat with, they are no viſible Saints nor good Damons: and therefore no true formed Churches nor to be communicated with in holy things.

But the churches of the congregationall way conſiſt of ſuch Members: Ergo, they are not viſible Saints, and therefore no true formed churches nor to be communicated with in holy things.

For the Major of this Syllogiſm, it is grounded upon Godsown word, and has its warrant for it as the inſuing places ſufficiently prove, Rom. 16. ver. 17, and 18. Now I beſeech you brethren (ſaith the Apoſtle) marke them which cauſe diviſions and offences▪ contrary to the doctrine which ye have learned, and avoyde them: 1 Cor. chap. the 5. ver. 11. But now I have writ unto you (ſaith Saint Paul) not to keep company, if any man that is called a brother, be a fornicator, or covetous, or an Idolater, or a raylor, or a drunkard, or an extortioner, with ſuch an one no not to eat. 1 Tim. chap. the 6. ver. the 3. and 5. If any man teach otherwiſe, and conſent not to wholeſome words, even the words of our Lord Jeſus Chriſt and to the doctrine which is according to godlineſſe, from ſuch withdraw thy ſelfe, and 2 Tim. chap. 3. ver. 1, 2, 3, 4, 5. In the laſt dayes (ſaith the Apoſtle) ſhall perilous times come: For men ſhall be lovers of their own ſelves, covetous, boaſters, proud, blasphemers, diſobedient to parents, without naturall affection, covenant or trucebreakers, falſe accuſers or make-bates, incontinent, fierce, deſpiſers of thoſe that are good, trayterous, heady, high-minded, lovers of pleaſures more then lovers of God, hauing a forme of godlineſſe, but denying the power thereof: from ſuch t…rne away; for of this ſort are they which creep into widdowes houſes and lead captive ſilly women laden with ſinnes, &c. Tit. 3. ver. 10. A man that is an hereticke after the firſt and ſecond admonition reject ſaith the Apostle, 2. John ver. 10. If there come any unto you (ſaith Saint John) and bring not the doctrine of Chriſt, receive him not into your houſe, neither bid him God speed: for he that biddeth him God ſpeed, is partaker of his evill deeds. And Gal, 1. ver. 8, 9. If we or an Angell p. 311from Heaven (ſaith the Apoſtle) preach otherwiſe then that which we have preached unto you, let him be accurſed; as I ſaid before ſo I ſay now againe, if any man preach unto you any other Gospell, then that you have received, let him be occurſed. Out of all the which places and many more that might be produced, we are taught to ſhun and decline the ſociety and fellowſhip of all ſuch Chriſtians as are corrupt in their doctrine or manners, and ſuch as either preach or practiſe otherwiſe then they have precept or example for in the holy word of God; eſpecially we are to have no communion with them, when they not only preach another way to Heaven then that which Chriſt and the holy Prophets and bleſſed Apoſtles have chalked out unto us and delivered unto the Church, but have joyned themſelves in a wicked and unwarrantable Covenant to perſiſt and continue in this practice; for they are no Saints: But ſuch are thoſe of the Congregationall way, whoſe Teachers and Members are combined together to perſevere in their wicked practices and courſes; and therefore by expreſſe command from Heaven we are to have no communion with ſuch unleſſe we will be found fighters againſt God, and partake in their puniſhments: And theſe places of holy Scripture with theſe reaſons ſhall ſuffice for the proofe of the Major propoſition.

For the Minor, that the churches and aſſemblies of thoſe of the congregationall way conſiſt of Raylers, Revilers, Slanderers, and covenant-breakers, &c. it is evident and well knowne to all ſuch as are acquainted with the practiſe of the Independents, and are verſt in their doctrine, and have read their Pamphlets, which conſiſt chiefly of errors, untruths, and right-downe raylings, as amongſt others, thoſe of my brother Burton, and Iohn Lilburne, not to mention the Pamphlets of all the other Independents, the very names of which would make a booke, in all the which there is little other but rayling and dangerous novelties. Some of my brother Burtons, and Iohn Lilburnes expreſſions, with an other or two more which write in the name of all the Independents, I will produce, that by the mouth of two or three of their witneſſes, the truth of their proceedings in their Raylings, Errors and Lyes, and bad practiſes may be yet more evident. My brother Burton in his Vindication hath theſe inſuing words againſt all the Preſbyterians, both Miniſters and people: and firſt againſt the Miniſters p. 312of whom hee ſaith, that they deny, diſclaime, and preach againſt Chriſts kingly Government over mens conſciences and churches, ſo that ſuch a converſion (as is wrought by them) comes not home to whole Chriſt; and ſuch with their converters, doe deny Chriſts kingly Government, or at leaſt, and beſt, they are converted but in part, and that maine thing is wanting, to wit, Chriſts kingly Office. And in his Vindiciae veritatis hee accuſeth mee, pag. 21. for taking Chriſts name in vaine, becauſe in my Booke I aſſerted that the Miniſters of the church of England ſet up Chriſt upon his Throne; which for mee to affirme, hee ſaith it is to take the name of Chriſt in vaine: his words are theſe.

And here ſaith he, I challenge our brother for taking Chriſts name in vaine, when inſteed of finding Chriſt ſet upon his Throne in their congregations, we find there no more but an Image, ſuch as Michal had made up inſteed 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 Crowne of Thornes, and in his hand a reed, ſaluting him with Haile King of the Iewes, with which title over his head they crucified him; therefore (ſaith he) thoſe paſſages quoted out of my Booke will ſtand good againſt their oppoſers. Theſe are his words againſt all the Miniſters of the Church of England. Now of all the people that are not of the congregationall way, and of their new Aſſemblies, my brother Burton in his Vindication hath theſe words, Wee exhort them (ſaith he) to ſet up Chriſt King in their hearts: Wee exhort them to become and profeſſe to be thoſe Saints of whom Chriſt is King, for hee is King of Saints, Revel. 15. 3. but they will not beleeve us (ſaith hee) they will not depend upon Chriſt as the only Law-giver and King over their conſciences. Now what would you have us to doe in this caſe? (ſaith hee) baptize the Infants of ſuch parents, as will not in this reſpect profeſſe or confeſſe Chriſt to be their King? why doe you not know (ſaith hee) that no Infants have any title to Baptiſme that are not within the Covenant viſibly? and how are they within the Covenant viſibly, but by vertue of their parents faith outwardly profeſſed? and what outward profeſſion of faith is there in their parents that refuſe Chriſt for their onelyonly King? that are aſhamed or afraid to profeſſe to be in covenant with Chriſt as their King? if therefore the parents profeſſe not, yea, refuſe thus to be in viſible covenant, can the children p. 313be ſaid to be in viſible covenant, and ſo to have a right in Baptiſme, the externall Seale of the Covenant? here is an obex, a barre put. Theſe are my brother Burtons owne words, which I have ſet downe at large, omitting many other ſuch expreſſions; the ſumme of them briefly is this; that all the Miniſters of the Church of England, that are not in their combination, doe deny, diſclaime and preach againſt Chriſts Kingly Government over mens conſciences and churches, and are no better then the perſecuting Jewes that made a mocke, ſcorne, and ludibry of Chriſt; and that all the people under their Miniſtry, are men unconverted, or at leaſt converted but in part, wanting the maine thing, to wit, Chriſts kingly office, men viſibly out of the covenant of grace, who have not ſo much as an outward profeſſion of faith, who deny Chriſt to be their King; to whoſe perſons and infants the very Sacraments and ſeales of grace, with all church communion, may and ought to be denyed. Now I referre my ſelfe to the judgement of all learned and impartiall Chriſtians, whether there can be uttered with the tongue or pen of men any more injurious, unjuſt ra…lings and revilings, or more untrue and falſe accuſations againſt their brethren? For all thoſe godly Chriſtians through the thr…e K…ngdomes can wit…eſſe the contrary, who by the p…eaching of the Word and Goſpel have beene converted by the Miniſtry of the chu…ch of England: Yea, the Independents themſelves, and my brother Burton, if they will no belye the truth, muſt acknowledge next under God their converſion to the Miniſters of the church of England: for none but converts and beleevers are to be admitted into their new congregations; and I never yet heard that the Independent Miniſters converted any, and therefore when my brother Burton accuſeth all the Miniſters and beleeving people of the church of England, to be enemies of the Lord Jeſus, when they all indeavour to ſet him up upon his Throne as King, it is a moſt horrid wickedneſſe in him, and thoſe of his party to beare falſe witneſſe againſt their Neighbours, and ſo to calumniate and revile the true ſervants of the Lord by which they come to take the Devils office upon themſelves, and become all of them falſe Accu…ers of the brethren, Raylers and Perſecutors, and Seducers, and therefore no Saints. Yea, it is ordinary with my brother Burton as can be proved, both to ſpeake and print untruths, and notorious falſehoods; but paſſing many of p. 314them by, in ſome of his laſt bookes, as Truth ſhut out of doores, and in this his Booke called Vindiciae veritatis, which may bee more properly ſtiled Vindiciae mendacii in the 24. page, ſpeaking there moſt maliciouſly againſt learned Maſter Edwards, and my ſelfe, hee ſaith, that hee by his pen and preaching, and that I by my pen, labour to take an order that the Independents ſhall have no Pulpits to preach in at all, Witneſſe (ſaith he) that late miſ-rule at your towne of Colcheſter upon your bookes, and T. E. his preaching; by which words of his, hee would make the deluded people beleeve that there was ſome great Perſecution ſtirred up at Colcheſter againſt ſome Independent Miniſters there, to hinder them from preaching in their Pulpits; which is a moſt notorious falſhood, the contrary of which is true; for the Independents made a miſ-rule in the very Church againſt Maſter Edwards, and openly reviled him in the congregation, uſing many rayling ſpeeches againſt him, and that againſt all the Laws of Chriſtianitie and civilitie, and had almoſt by their barborous carriage againſt him, rayſed a tumult in the Towne to the diſturbance of them all, had it not timely by the wiſedome of ſome beene prevented. So that it may eaſily be perceived, what the Independents would doe againſt the Presbyterian Miniſters, if the authority were once wholly in their hands, when they ſo timely begin where their faction is any thing powerfull; yet ſuch is the boldneſſe, or rather impudencie of theſe men, that when they are the only Perſecutors of others, and the Rayſers up of tumults and commotions againſt the faithfull Miniſters of the Goſpel, they falſely ſpread it abroad that they are perſecuted by us, and not ſuffered to come in our Pulpits, as my brother Burton doth here accuſe the good people of Colcheſter, and thoſe of Alderman-bury, as if they alſo had ſhut truth out of doors; when notwithſtanding it can by a cloud of witneſſes from Colcheſter bee proved that the Independents made the miſ-rule, and that my brother Burton ſhut himſelfe out of doores at Aldermanbury, and yet hee untruly accuſeth them of that crime of perſecution; and this is the generall practiſe of all the Independents, falſely to accuſe and calumniate their brethren; and my brother Burton and Iohn Lilburne are Maſters in this art, and therfore ſurely they can be no Saints, without Devils be Saints: for ſo the holy Scripture calleth ſuch: I have cited ſome of my brother Burtons expreſſions; I ſhall now ſet downe ſome of Iohn p. 315Lilburnes language, concerning both the Miniſters and beleevers of the church of England. In his Letter to my brother Prynne, to omit many of his rayling and violent calumnies there againſt the Miniſters, hee ſaith that they are the ſworne enemies of Ieſus Chriſt; yea, the profeſt enemies of their anoynted Chriſt, and in his one of his Pamphlets which he made in priſon, & which he lately againe ſet forth upon more mature deliberation, hee hath many moſt unchriſtian, bitter, and unſavery expreſſions, and ſo apparently untrue, that every child can ſay hee is a notorious calumniator and Lyer. Some of them I will here ſet downe: amongſt other things hee ſpeaketh of the church of England, and of the faithfull, hee thus uttereth himſelfe, affirming

That the Church of England is a true whoriſh Mother, and that they that are of her, were baſe begotten, and baſtardly children, and that ſhee neither is, nor never was truly married, joyned, or united unto Jeſus Chriſt in that eſpouſall band, which his true churches are, and ought to be, bnt is one of Antichriſts nationall whoriſh Churches and Cities, ſpoken of Revel. 16. 19. &c. That the Church of England is falſe and Antichriſtian; and as ſhee is a falſe and Antichriſtian church, ſhee can never make true Officers and Miniſters of Ieſus Chriſt; and abſolutely denies, that converſion and confirmation, and building up in the wayes of God, are wrought by the Miniſtry of the church of England; for how (ſaith he) can they build them up in that which they themſelves are ignorant of, and enemies unto? for as Jannes and Jambres withſtood Moſes, ſo doe theſe men alſo reſiſt the truth, &c. and further aſſerteth, that as hee hath taken paines by the word of God, and demonſtrable arguments grounded thereupon, to prove the church of England antichriſtian; ſo hee promiſeth to all the world, that hee will in the ſtrength of the Lord of Hoſts, for ever ſeparate from Church, Miniſtry, and Worſhip of England, and all and every one of them, as Antichriſtian and falſe: And concludes, that all the Miniſters of the church of England are not true Miniſters of Chriſt, but falſe and Antichriſtian Miniſters, and that our Religion neither is the true Religion, nor that it leads men the true way to ſalvation: And affirmes, that hee groundedly and abſolutely denies, that either the Church of England is or ever was a true Church; innumerable more ſuch ſentences might be produced out of this Pamphlet p. 361to this effect, and from many ſuch premiſes as theſe, hee exhorts all good people that are in the boſome of the Church of England, as they love their own inward peace, and spirituall joy, to withdraw their spirituall obedience and ſubjection from her. Now here againe I appeale to all judicious Chriſtians, what the Devill the Accuſer of the brethren could have ſpake more raylingly and falſely againſt the faithfull ſervants of God, both Miniſters and people, then what Iohn L…lburne in the name of all thoſe of his Fraternity hath uttered againſt them all. Surely, if any Enemies, Perſecutors, Raylers, and Revilers of the people of God, and falſe Accuſers ever lived upon the earth, they are thoſe of the congr…gationall way; and therefore they are no S…ints. Ye…, when they write moſt mildly againſt the Presbyterians, they call them Lyons, Beares, Wolves, Tygers, and in their ordinary language in towne and countrey, they never ſee almoſt any Miniſter paſſ… by them, but they call them Baals Prieſts, the lims of Antichriſt, the Antichriſtian brood, the Devils Miniſters, Presbytyrants, with a thouſand other words of con…umely; and of all their Presbyterian brethren, both Scots and Engliſh, they ſpeake of them moſt ſhamefully upon all occaſions, terming them ſonnes of earth, ſinners, carnall people, enemies of Chriſt Jeſus and his Kingdom; nay, they revile us in the open ſtreets when we paſſe by them; and all that I now ſay, the Independents themſelves cannot deny to be moſt truly related by mee; and their very bookes and all their Pamphlets are now in the hands of the people, and daily read by them, and they all can witneſſe for mee, that I have wronged them in nothing; by all which, that part of my Minor is ſufficiently proved, that all the Independents are notorious Raylers, Revilers, and falſe Accuſers, and therefore no Saints, nor good Daemons, but ſuch as ought to be ſeparate from and not to be communicated with in holy things, as not formed into a church or churches after the New-Teſtament forme, which ought to conſiſt of all viſible Saints.

And that they have cauſed diviſions and offences contrary to the doctrine of Chriſt, is alſo apparent, and that from the great rents, ſchiſmes and factions they have cauſeleſſely made amongſt their brethren in church and ſtate, having neither Precept nor Preſident in the whole Booke of God for any of their practiſes, and proceedings in their new congregations, and therefore this p. 317truth alſo being by the ſad experience of all men notoriouſly knowne, wee have a command to ſhun them and take heed of them, as of a company of Seducers and falſe Teachers, who ſo long as they perſevere and continue in theſe their ungodly wayes, they proclaime themſeves to be no Saints nor good Daemons, but a Generation of vipers and ſerpents, and ſuch as all godly ſoules ought to have no communion with, whatſover their pretences of holineſſe and ſanctity be.

And that they are notorious covenant breakers, it is moſt evident and apparent to all that will not wilfully ſhut their eyes; for they have entred into a ſolemne covenant and oath, and that made in the preſence of God, to labour for a through reformation of Religion in the Kingdome of England, and Ireland, in Doctrine, Worſhip and Diſcipline, according to the word of God, and the example of the beſt reformed Churches; and in expreſſe words alſo, they have vowed and covenanted in the preſence of Almighty God, the ſearcher of all hearts, with a true intention to performe the ſame, as they ſhall anſwer it at the great day, that they will without reſpect of perſons indeavour the extirpation of Popery, Prelacy, Superſtition, Hereſie, Schiſme, Prophaneneſſe, and whatſoever ſhall be found contrary to ſound doctrine and the power of godlineſſe, leſt they partake in their ſinnes, and thereby be in danger to receive of their plagnes. They▪ have vowed alſo, with all faithfulneſſe to indeavour the diſcovery of all ſuch as have beene, or ſhall bee Incendiaries, Malignants, or evill Instruments by hindring the reformation of Religion, dividing the King from his people, or one of the Kingdomes from an other, or making of any factions, or parties amongst the people contrary to th…s league and covenant. And all the Independent Miniſters in the Reverend Aſſembly did faithfully promiſe unto their brethren, and under their owne hands by writing confirme it, that they would preach ſuch doctrines publickly only as tended to Faith, Repentance, and Salvation, and that they would not trouble the people with any of thoſe controverſies concerning Diſcipline and Church-government, till they ſaw what Plat-forme of Diſcipline the Parliament and the Aſſembly ſhould ſet downe; and ſolemnly promiſed alſo by ſuch a time to bring in their modell; and others of the Miniſters of the congregationall way when they came out of New-England, entring into ſerious diſcourſe with ſome of their brethren the Miniſters p. 318of the Church of England, that had ſuffered much under the Prelates tyrannie, and that indeed had indured the brunt, and undergone the heate of the day of their cruelty and perſecution, and of whom they had experience for their faithfulneſſe and conſtancy in the truth; I ſay ſome of theſe fugitive Miniſters after their returne, entring into communication with them, and demanding of them what Diſcipline and Government they intended now in place of the Prelaticall uſurpation to eſtabliſh and ſet up, for anſwer they told them, that their indeavour God aſſiſting them, ſhould be to ſet up a Government according to the word of God as nigh as they could, after the example of the beſt reformed churches, in Scotland, France, Germany, and Low-countries; whereupon they immediately replying, ſaid, if this be indeed your reall intention, then in the preſence of God wee give you the right hand of Fellowſhip, reſolving to ſtand to you and by you faithfully unto the death. All that I now relate can be proved by an Iliad of witneſſes.

Notwithſtanding all theſe Covenants, Promiſes, and ſerious ingagements, and that in the preſence of God, they have all of them blake all theſe covenants and promiſes, made both to God and man, and have violated them all and every one of them, and have not only neglected to bring in their modell of government, though promiſed by them, and againe and againe urged to it, but made factions, rents and ſchiſmes in the Church, and preached up the congregationall way, and brought an odium and hatred of the Presbyterie amongſt the people, and moſt ſhamefully continually inveighd againſt their brethren the Presbyterians, and all their proceedings: and have laboured alſo with all their might and power to hinder the reformation of Religion, and to breake the union betweene the two nations, Scots and Engliſh, and to bring in a toleration of all Religions under the name of liberty of conſcience, which tendeth to nothing but profaneſſe and all licentiouſneſſe, which is againſt the power of godlineſſe, and againſt their ſolemne vow and covenant made before God and men; and therefore all they that doe theſe things, as all the Il-dependents daily doe, they are no Saints in Gods Dialect, nor good Daemons, but a Generation of wicked and ungodly men, with whom all good Chriſtians ought to have no communion with in holy things, as not being churches after the New Teſtament form. p. 319But will ſome ſay, though ſome of the Independents ſhould bee guilty of all theſe crimes, yet they are not all to be condemned as equally guilty. For anſwer, here I ſhall make uſe of my Brother Burtons Learning, pag. 16. where indeavouring to make all the Conformiſts guilty of Perſecution, hee hath theſe words, the most of the Conformists (ſaith he) if not all, have had their hands leſſe or more, either by acting or aſſenting, or by ſilence or connivence in the perſecution of thoſe godly Miniſters and people which ſtood out against the Antichriſtian uſurpation over their conſciences, inferring from thence that they were equally guilty.

I have made choyce of his words, though it bee a truth and doctrine ſet downe in holy Scripture, and confirmed by the light of nature, and by the practiſe of all nations, both Jewiſh, Chriſtian and Heatheniſh, who adjudge Conſentors, Connivers, and Abettors, and all the complices in any treaſon, conſpiracy, wickedneſſe and malefice as equally guilty as the Actors, Plotters, or Contrivers, as all Hiſtories both divine and humane doe declare; and for ſome examples out of holy Scriptures wee find that although Iezabel was by name the principall agent in killing and perſecuting of the Prophets, yet all the Iſraelites are accuſed as guilty, becauſe they connived and aſſented by their ſilence unto their death; and therefore the holy Prophet ſaith, they have ſlaine thy Prophets, and have brake downe thy Altars; and ſo all the Jewes are adjudged guilty of the death of Chriſt, as well as Herod and Pontius Pilate, as conſenters and allowers of it; and ſo Chriſt himſelfe accuſeth all the Jewes as guilty of the death of all the holy Prophets, in that they allowed of their Fathers doings, by building the Monuments of the Prophets, by which their action our Saviour ſaith that they allowed of their doings, and in expreſſe words chargeth them as equally guilty; the ſame hee ſaid of them concerning the death of Iohn the Baptiſt, ye ſaith hee have done to him whatſoever ſeemed good unto you; whereas it is related in the Goſpel, that it was Herods act, who only is ſaid to have commanded that Iohn ſhould be beheaded; yet this wickedneſſe is laid upon all the Jewes as connivers, and by their ſilence conſenters unto it; and Paul in like manner accuſeth all the Gentiles in the firſt chapter of the Epiſtle to the Romans, and all the Jewes in the ſecond chapter, of all thoſe ſinnes hee layes to their charge, though they were not many of them actors and committers p. 320of theſe haiuous crimes, but in that they connived at them, and by their ſilence allowed of them or hindred them not, or by puniſhing the offend…rs prevented them not, which was the ſin of old Ely in not puniſhing his ſonnes for their wickedneſſe; So that by all theſe examples out of the word of truth and by my brother Burtons own words and learning, it is apparently evident tha… all ſuch as by their ſilence connive and aſſent unto any wickedneſſe, perſecution, rayling, or covenant-breaking, they are as …q…ally guilty as the actors and contrivers: Now when all the I… ▪ …pendents as well Miniſters as people in any of th…ſe way…s or in all of them are guil…y of rayling, reviling, ſeducing, and Covenant-breaking and making diviſions contrary unto the Doctrine of Chriſt, and of hindring Reformation, and of breaking the Union between the Nations of England and Scotland in as much as in them lies, it followeth th…y are neither viſible Saints nor good Daemons; and that thoſe Churches that conſiſt of ſuch Members, are not true formed Churches after the New Teſtament forme; for they are to conſiſt of viſi…le Saints, and therefore they ough… to be ſeparated from; and all good Chriſtians ought to have no communion with ſuch Churches in holy things▪ as being mixt Congregations and tagg ragg, and ſuch Saints as …ob would not ſet with the doggs of his flock. And this ſhall ſuffice to have ſpoke for the proof of my fi…ſt Argument.

My ſecond Argument is this:

Thoſe Congregations and Aſſemblies whoſe Members contrary to the example of all the holy Prophets and Servants of God, who were ever humble in their own eyes, continually, falſly, and phariſaically and upon all occaſions boaſt themſelves of their owne righteouſneſſe (ſo much condemned in holy writ) calling themſelves the pretious and holy ſervants of God, the godly party, the praying people, the onelyonly men of Gods right hand, the Saints, the generation of the Juſt, hating and deſpiſing their poor brethren, and are ever plotting againſt them, accounting them as Heathens and Infidels, and departing from them as more holy then they; all ſuch, I ſay, are neither viſible Saints nor good Daemons, as being by Chriſt himſelfe and the holy Scripture condemned and therefore are not true Churches after the New Teſtament …orm▪ whoſe Members ought to be all viſible Saints; but are mixt Congregations with whom truly godly ſouls ought not to communicate in holy things.

p. 321But all the Congregations and Aſſemblies of the Il-dependents are ſuch as conſiſt of ſuch Members: Ergo, they are neither viſible Saints nor good Daemons, and therefore ought not to be communicated with in holy things, but to be ſeparated from, by all the truly godly ſouls.

For the Major propoſition no man can deny it, now if the Minor be confirmed, then there is no man that will doubt of the truth of the concluſion; for that will neceſſarily inſue from the premiſes.

The parts of the Minor are theſe: The firſt, That it was ever the practice of all the holy ſervants of God, to be humble in their owne eyes.

The ſecond, That God did ever condemne ſuch as juſtified them▪ ſelves and boaſted of their own righteouſneſſe.

The third, That the Il-dependents do both falſly and phariſaically boaſt themſelves when they call themſelves the pretious and holy ſervants of God, the godly party, the praying people, the onelyonly men of Gods right hand, the Saints and the Generation of the juſt.

The fourth, That they do despiſe their Chriſtian brethren and ſeparate from them as being more holy then they; By all which they declare themſelves to be neither Saints indeed nor good Daemons, nor a Church or Churches after the New Teſtament forme, and therefore ought to be ſeparated from.

I ſhall now prove all theſe parts in order beginning with the firſt, by which the concluſion will be the more obvious to every judicious Reader, and I hope, to many of the Il-dependents themſelves if they will ſeriouſly and without partiality weigh all things: And for the evincing of that, I will begin with Abraham the Father of all the faithfull, who ſaith, Gen. 18. ver. 27. Behold now I have taken upon me to ſpeake unto the Lord, which am but duſt and aſhes. Here we ſee Abraham had no high though…s of himſelfe, nor of his own righteouſneſſe, which example of his was left to all his children in ſucceeding ages, to teach them to eſteeme meanly of themſelves and not phariſaically to boaſt of their owne holineſſe. Jacob likewiſe in 32. of Geneſis ver. 9, 10. ſpeaking unto the Lord ſaith, O God of my Father Abraham, and God of my Father Iſaac, &c. I am not worthy of any the leaſt of the mercyes and of the truth which thou haſt ſhewed unto thy ſervant, &c. Here likewiſe we ſee what a low eſteem he had of himſelfe. The ſame we finde in Ezra p. 322the 9. ver. 6. who in the name of all the people, ſaid, O my God I am aſhamed and bluſh to lift up my face to thee, my God: for our iniquities are increaſed over our heads and our treſpaſſe or guiltineſſe is grown up to the heavens, &c. And ſo in the ninth of Nehemiah, ver. 1. &c. The children of Iſrael were aſſembled with faſting and with ſackclothes and with earth upon them; they were all in a poſture of humility as the whole Chapter declareth. Job alſo that righteous and upright man, in the 42. chapter ver. 6. ſaith, Wherefore I abhorre my ſelfe, and repent in duſt and aſhes. He had no bigg thoughts of himſelfe and his own holineſſe. The ſame we ſee in Iſaiah that great and holy Prophet, who in the 64. chapter ver. 6. in the name of all the people of God in his age he ſaith, But we are all as an uncleane thing, and all our righteouſneſſes as filthy raggs, and we all do …ade as a leafe, and our iniquities like the wind have taken us away, &c. They had no proud conceipts of their own righteouſneſſe, nor vaunted not of their holineſſe and ſanctity. Neither was Daniel in any other poſture, though a man greatly beloved of the Lord, chapter 10. ver. 11. Yet he in the 9. chapter in the name of all the people humbly proſtrated himſelf, Seeking unto the Lord by prayer and ſupplication with faſting and ſackcloth and aſhes. Saying, O Lord the great and dreadfull God, &c. We have ſinned and have committed iniquity, and have done wickedly and have rebelled, ver. 3, 4, 5, &c. And ſo we might run through all the Old Teſtament and finde all the Prophets and holy men of God ever confeſſing their own vileneſſe, and never boaſting of their own righteouſneſs. The Publican alſo and the Prodigall had learned this leſſon, the one of which ſaid Luke 15. ver. 19. I am not worthy to be called thy ſonne: the other ſtanding afar of, Luke 18. ver. 13. would not ſo much as lift up his eyes unto Heaven, but ſmote upon his breſt ſaying, God be mercyfull unto me a ſinner. All the faithful, and truly holy people, and godly party, both under the Old and New Covenant, had learned this leſſon of ſelf-denyall; and Paul acknowledged himſelfe the greateſt of all ſinners, crying out of himſelfe, Rom. 7▪ O miſerable man that I am, who ſhall deliver me from this body of death! They had no overtowring conceipts or thoughts of their own holineſſe and righteouſneſſe, nor never boaſted themſelves that they were the onelyonly holy people and the generation of the Juſt: That was the practice of the Juſticiaries, yea of the hypocrites and wicked under the Law and of the Phariſees in the time p. 323of Chriſt, as we may ſee in Iſaiah 65. ver. 5. who ſaid, Stand by thy ſelf, come not neer to me, for I am holier then thou, &c. The Phariſee alſo ſtood and prayed thus with himſelf; God, I thank thee, that I am not as other men are, extortioners, unjuſt, adulterers, or even as this Publican; I faſt twice a week, and I give tythes of all that I poſſeſſe, &c. By which it may evidently appear, that thoſe that boaſt themſelves of their own righteouſneſſe and holineſſe treade not in the ſteps of father Abraham and all the truly holy Prophets and people of God in all ages, but in this their ſo doing they deviate from …heir example, and imitate the example of the wicked Phariſees and old Juſticiaries, and therefore are juſtly to be blamed and found fault with as tranſgreſſors againſt both the precept of God, and example of Chriſt (who ſaid) Learn of me for I am humble and meek, Mat. 11. & againſt the Preſident of all the faithful w^ch is the ſecond part of my Minor, which is to prove, That God did ever condemn ſuch as juſtified themſelves and boaſted of their own righteouſneſſe, as is manifeſt from that place in Iſaiah above quoted in the 65. chap. ver. 5. where the Lord ſaith, that ſuch as gloryed they were more holy then others, were as ſmoke in his noſe and fire that burneth all the day. And in the 16, of Luke ver. 15. He ſaid unto the Phariſees, Ye are they which juſtifie your ſelves before men, but God knowes your hearts; for that which is highly eſteemed amongst men, is abomination in the ſight of God. And in the 18. of Luke the place above cited ver. 9. He in a Parable reproved certain which truſted in themſelves as being righteous, and deſpiſed others. And told them plainly ver. 14. That the Publican that meanly eſteemed of himſelfe, went down to his houſe juſtified rather then the other; For every one (ſaith Chriſt) that exalteth himſelfe, ſhall be abaſed, and he that humbleth himſelfe ſhall be exalted. Yea, it is the command of Chriſt Matth. 16, to all ſuch as will be his Diſciples ver. 24. That they ſhould deny themſelves and take up their Croſſe dayly and follow him: Now ſelf-denyall and boaſting of their own holineſſe cannot ſtand together, for Saint Peter in his firſt Epiſtle chap. 5. commands all Chriſtians to be ſubject one to another, and to be clothed with hum…lity, ſaying, That God reſiſts the proud, and gives grace to the humble; Humble your ſelves therefore (ſaith he) under the mighty hand of God, that he may exalt you in due time. The ſame leſſon doth Saint James teach us chap. 4. v. 6. And if we look through the whole Scriptures we ſhal find, That God p. 324looketh unto thoſe onelyonly that are of a poor and contrite ſpirit, and that tremble at his word, Iſaiah 66. ver. 2. The ſame alſo the Lord ſaith Iſaiah the 57. v. 15. Thus ſaith the Lord the high and holy One, that inhabiteth eternity, whoſe Name is holy, I will dwell in the high and holy place, with him alſo that is of a contrite and humble ſpirit, to revive the ſpirit of the humble, and to revive the heart of the contrite ones. David had learned this leſſon alſo, who in the 51. P ſalme ſaith, A broken and a contrite heart O Lord thou wilt not deſpiſe. But for all ſuch as phariſaically boaſt themſelves of their own righteouſneſſe God will deſpiſe and reſiſt: eſpecially when they come far ſhort of the Phariſees righteouſneſſe who faſted ordinarily twice or thrice a week, and gave tythes of all they had, and were very bountifull and charitable to the poor and did many other things praiſe worthy, whereas all the Il-dependents are ſo far from giving tythes of all they have, as they would not willingly that any other ſhould give them writing books to the contrary and that bitter ones; and for the many other acts of holineſſe in the Phariſees, as faſting & deeds of charity, the world knows they are not ſo frequent in them towards their poor brethren that diſſent from them: but in running from ſea to land, and from one place to another to make Proſelytes and ſeduce the people, they are very like the Phariſees, and in boaſting and glorying of their own righteouſneſſe, in this they …qualiſe if not exceed the Phariſees and Juſticiaries of old, and if they repent not, God will have a controverſie againſt them, for God reſiſts the proud and will give grace unto the humble, and in the 30▪ of the Proverbs ver. 72. God ſaith there, That there is a generation pure in their own eyes, and yet they are not purged from their filthyneſſe: Gods people were ever humble, but the Il-dependents are not, as will by and by appeare in the ſequell.

The third part now to be proved: viz. That the Il-dependents do both falſly and phariſaically boaſt themſelves when they call themſelves the pretious and holy ſervants of God, &c. Now that they boaſt and glory of their own holineſſe, and that they are the onelyonly people, and the godly party, all that are acquainted with their language and have heard their Sermons, and have ſeen their books, can bear witneſſe with me of the truth of that I now charge them with, neither can the Il-dependents themſelves deny it. And that they falſly glory and boaſt of their own righteouſneſſe, holineſſe, and ſanctity, is my taske now to prove, which by the grace of p. 325God I will do running through all and every ſeverall branch of their gloriations. And to begin with the firſt, when they call themſelves the onelyonly pretious ſervants of God, and the godly party, in this their glorying, I ſay, they as falſly as Phariſaically boaſt, which will evidently appear, if we duly examine who in Gods dialect are a holy people and the onelyonly holy ſervants of God. In the 1 of the Corinthians chap. 7. ver. 34. The Apoſtle there deſcribes who are the holy people, they (ſaith he) are ſuch, as care not for the things of the world, but for the things of the Lord, how they may be holy in body and ſpirit; They were ſuch, as being bought with a price, ſtudyed, how they might glorifie God in their bodyes and in their ſpirits which were the Lords. 1 Cor. 6. ver. 20. And how they might cleanſe themſelves from all filthyneſſe of the fleſh and ſpirit, perfecting holineſle in the fear of God. 2 Cor. 7. ver. 1. The holy ſervants of the Lord, are ſuch as preſent their bodies a living ſacrifice, holy, acceptable unto God as their reaſonable ſervice, and that from the conſideration of Gods great mercyes unto them. Rom. 12. ver. 1. They preſſed toward the mark to the high calling of God in Jeſus Chriſt. Phil. 3. 14. Whoſe converſation was in Heaven. ver. 20. Thoſe Saints minded not earthly things, but being contented with food and rayment, they eſteemed godlineſſe the greateſt gain. 1 Tim. 4. Gold and ſilver (ſaith Peter) I have none. Acts 3. He ſtudied onelyonly to be holy, and regarded not the world. The life of all the godly and holy party was above in heaven, according to that of Solomon Prov. 10. They were not groveling upon the earth, nor regarded not the things of this life, they were changed from that they were before, they were now no longer conformable to this world, but they were transformed by the renewing of their mind, that they might prove what is that good, that acceptable will of God. Rom. 12. ver. 2. According to that of Paul, Eph. 23. 24. They were renewed in the ſpirit of their mind, they had put on the new man, which after God is created in righteouſneſſe and true holineſſe, Yea they were renewed in knowledge after the Image of him that created them. Coloſſ. 3. ver. 10. In a word, all the truly holy and godly party have an univerſall change wrought in them, their underſtandings witts and affections are changed they are all heavenly, the whole frame of their lives and converſations are changed, they are all heavenly; ſo that they by all their actions declare they are ſuch as really minde nothing but heavenly things, they are mortified p. 326men, they ſeeke not great things, nor they intangle not themſelves with earthly buſineſſes, they onelyonly mind heavenly things, where Chriſt ſitteth at the right hand of God, Coloſſ. 1, 2, 3. No ſooner was Levi called from the receipt of cuſtome, but hee relinquiſhed and left the world and followed Chriſt. The ſame did Zacheus, diſtributing that hee had liberally to the poore, and manifeſting to the world, by giving full ſatisfaction to all men that could ſay they were damnified by him, that now hee minded nothing but heavenly things, the things of the Lord, how he might be holy in body and ſpirit which were the Lords; and this was the practiſe of all the holy ſervants of God in all ages, they were heavenly minded, lowly, humble, meeke, they were of one mind, having compaſſion one of an other, they loved as brethren, they were pittifull and courteous, they rendred not evill for evill, or rayling for rayling, but contrariwiſe bleſsing, knowing that they were thereunto called, that they ſhould inherit a bleſsing, they refrayned their tongues from evill, and their lips ſpake no guile, they eſchewed evill, and did good, they ſought peace and enſued it, 1 Pet. 3. verſe 8 9, 10, 11. they loved without diſſimulation, they abhorred that which was evill, and cleaved to that which was good, in honour they preferred one an other, Romans 12. verſe 9. in Lowlineſſe of mind they eſteemed of others better then themſelves, Phil. 2. ver. 2. 3. they wete all heavenly minded men, who regarded no worldly things, neither doe we ever reade in all the ſacred Scriptures, that any of the holy Prophets or Saints of old, were taken up with the world, or aſpired to the Honours and Dignities of the ſame, but choſe rather to ſuffer affliction with the people of God, then to injoy the pleaſures of ſinne for a while; yea, they eſteemed the reproach of Chriſt greater riches then all the treaſures of Egypt, they choſe rather to wander about in deſerts, in ſheeps skins, and goats skins, naked, deſpiſed, and contemned, in the caves and dens of the beaſts of the earth, then to dwell in the greateſt affluency of worldly things, they ſlighted all the world, and all the Glory of it, & expoſed themſelves to any miſeri…s and hazards, rather then in the leaſt worldly pleaſure to inſnare their affections in things below, as the eleventh chapter of the Hebrew…s doth fully declare.

Now if wee looke upon the generality of the Il-dependents, wee ſhall find them void of all the above-named gra…es, as being men moſt addicted to the world and worldly things, and that p. 327when ſhee is in her old age, ſo that it is ordinarily obſerved, that howſoever they call themſelves the holy people and godly party, there is none more covetous, none are more taken up with the pleaſures and bravery of the world, none more envious and malicious, none more proud, haughty, & ſupercilious, none more greedy and having then they, & none more worldly; ſo that ye ſhal find them at the receipt of cuſtom through the kingdom, meer Toule-gatherers, which was amongſt the Saints of old counted a trade incompatible with holineſſe and godlineſſe; for Publicans generally were all eſteemed the worſt and wickedeſt of men; yet I ſay, the Independents at this day for the univerſality of them, are taken notice of for their worldly mindedneſſe, ſo that through the whole Realme you ſhall find them in all the Exciſe offices, in all the cuſtome houſes, and in all the gainefull places and imployments by Sea and Land, in all the Committees, in all gainefull offices in the Army, and through all the Courts of the Kingdome; neither are there any that aſpire more to all places of honour in all parts of the Land then they, and make more uſe of their friends, by running, riding and letters, for the hindring of any other but themſelves, in attaining places of Dignity and Emolument whereſoever they are vacant, as daily experience teacheth us, and as it can be proved by a cloud of witneſſes; yea, ſo notorious are their covetous and ambitious deſignes to all men, that the very Malignants can ſay, that they have got all the rich plunder into their poſſeſſions, and have made themſelves wealthy with the ſpoyles of others, and eſpecially thoſe that came out of New England have beene taken notice of amongſt others to have bought things plundered of mighty worth, at ſmall rates, and have ſent them over thither, in ſo much that the very Cavaliers, and Gentlemen of good ranke and place have told mee, that if ever they got the day, they would make a voyage into New-England, to demand their plundered goods of them. And it is well knowne, what vaſt ſummes of money they have gathered through the Kingdome of godly people, under pretence of relieving the poore Saints there, and for the ſending over boyes, and young children, and ſo they have all of that party beſtirred themſelves in getting of monies under the pretext of good uſes, and buying of plundered Goods, as if they had ſtudied nothing but the getting of earthly things; ſo that whereſoever there is any money ſtirring, or any gainefull offices, thither p. 328doe the Independents fly, like a company of flyes upon a gald Horſes backe: yea, their very Miniſters have got all the gainefull Lectures through towne and countrey, many of them having two or three very profitable ones at once, the leaſt of which by report, would maintaine two or three Families, when as many more learned then themſelves cannot get bread to put in their childrens bellies, ſo that they are generally cryed up, and other godly and painefull Miniſters are deſpiſed through their calumnies and craft; ſo that all men may eaſily perceive, that the world and they are very good friends, whereas the holy people of old cared not for the things of the world; and for bravery and gallantry, & all manner of voluptuouſneſſe they exceed all men; yea the very Daughters of Ieruſalem never minc'd it more, Iſay the 3. then the Independents wives and daughters doe, nor never injoyed greater pleaſures then they, in ſo much that it is one of the infallible notes of the Il-dependents, both men and women, to exceed all others in bravery and delicacy; never was there ſuch a gallant Generation of Saints ſince the world began; yea, their very Miniſters, and their Dames go rather like Ruffians, then the holy & mortified people of God, & matrons of old, in ſo much that ſome of the Il-dependents themſelves were heard ſay, when my laſt booke came out in my owne defence againſt Iohn Lilburne, where I made my ſelfe merry with them, at the which ſo many of them ſtormed againſt mee with indignation, at that time I ſay, ſome of the Independents were heard to ſay, that what Doctor Baſtwicke had writ merrily was too too true: for the truth is ſay they, they are too much given to their pleaſures, and to good cheere, & many of them are abominably proud and covetous, and gaping after honours and riches, and are ſo unbridled in their expreſſions, and ſo diſorderly in their carriages, and many times ſo inſolent in their behaviours, as they juſtly give offence and ſcandall, both in word and deed, to many that otherwiſe would have harboured better opinions and conceits of them; and that that I now ſay, and a great deale more, can be proved; and amongſt other things they related, that they being preſent at the Committee of examinations, never ſaw any man more injuriouſly abuſed by any then I was; in ſo much, that they admired my patience, I could carry my ſelfe at that time ſo calmely towards them. So that if need be, I ſhall be able to produce good witneſſes from amongſt the Il-dependents themſelves, that by p. 329their teſtimony ſhall make good this my charge againſt them for their worldly mindedneſſe, and extreme pride and inſolency, and their unchriſtian dealing towards their brethren; I ſhall not want the witneſſes alſo of ſome, and they of good quality, that have fallen off from walking with them, who are ready to atteſt, that the ſole and chiefe moving cauſe of their diſliking their companies, was for the very reaſons I have now ſpecified, who will affirme, that they could not continue in ſo coſtly aud chargeable a Religion, they having found a cheaper way to Heaven, it will alſo be proved, that whereas many before they came acquainted with them, and to be of their Fellowſhip, they could for three or foure hundred pounds a yeare maintaine themſelves and their families, and doe a great deale of good to many diſtreſſed people, and indigent and perſecuted Chriſtians; but ſince they grew into acquaintance with thoſe of the congregationall way, what with the entertainment of them and their party, and preſents, and what with their frequent relieving of thoſe of that Fraternity, it hath ſtood them in eight hundred, nine hundred, a thouſand pounds yearely; yea, ſome times more, ſo that it has beene admired how they have ſubſiſted: and it is well knowne, that one of their chiefe deſignes is to get into their ſocieties, the chiefeſt and richeſt people every where, and especially the more honourable women, by meanes of which, they exceedingly ſtrengthen their party: for thoſe poore creatures not diving into the ſubtilty of their proceedings, and being carried on with a blind zeale, conceive they can never doe too much for them; and therefore upon all occaſions, ſtirre up their Huſbands and friends to advance the cauſe (as they call it) and to the uttermoſt with their power and purſes to promote it; and hence ariſe thoſe factions on all ſides, every one of them in their particular places ſeeking the maintenance of their party; hence it is, that▪there are ſo many dayes amongſt thoſe of the congregationall way, ſet apart, for the ſeeking of God (for that is their language) for the gaining of ſome great & wealthy perſonages into their new gathered Churches, which they call the converſion of them, when indeed it is nothing but the perverting, and miſleading of them into the by-wayes of their errors. I could if need were, inſtance many a Godly Family, that were knowne to bee of approved Integrity, Piety and Holineſſe, before theſe men appeared in the world, and yet are now reputed the holy people and Saints, and onelyonly for being of the congregationall p. 330way. The truth of this thing is ſo apparent, as ſome of the Independents themſelves have uttered it, that they well perceive, that many of their Miniſters ſeeke themſelves, whiles they pretend they ſeeke the good of others; yea, they ſeeke the world whiles they perſwade others to abandon it. Saint John ſayes, 1 Epiſt, Love not the world, nor the things that are in the world; for he that loves the world (ſaith hee) the love of the Father is not in him. It is an impoſſible thing in Gods Dialect to ſerve two Maſters, they cannot ſerve God and Mammon: for the friendſhip of the world is enmity with God, ſaith Saint Iames. Now then when it is evident by all the practiſes of the Independents, that they for the greateſt part of them gape after the world, and are chiefly imployed in thoſe things that worldly men are taken up in, as in biting and devouring one an other, in hatred, variance, emulations, wrath, ſtrife, ſeditions, hereſies, envyings, &c. It is manifeſt they are not the only holy & ſpirituall people, if Pauls doctrine be true, Gal. 5. ver. 15. 20, 21. and that the Independents are too too buſie in theſe imployments, daily and ſad experience teacheth us, neither is there any truly iudicious and impartiall Independent, that can gaineſay what I now write. Beſides, the holy people of old, as Abraham, Jacob, Ioſhua, Cornelius, &c. were ſuch as with their whole houſes ſerved the Lord, they would have none in their Families but ſuch as were of one and the ſame Religion, they would neither connive at, indulge or tolerate any Religion in their houſes, but that God had appointed, as all the holy Scriptures teſtifie, they at their upriſing, and lying down, at their goings out and comings in, Deut. 6. and Deut. 11. inſtructed their children and families in the ſtatutes and commandements of the Lord; they with their Men-ſervants, and Maid-ſervants, and the ſtranger within their Gates, Exod. 20. tooke care that all of them under their roofes ſhould ſanctifie the Sabbath, and keepe all the commandements of the Lord; they thought it their duty and their place, to ſee that they ſhould ſerve the Lord with one ſhoulder, and with one lip, they left them not every one to the liberty of his owne conſcience, but according to the expreſſe rule exacted obedience from them, to the commandements of the Lord: and this they eſteemed to bee the holineſſe well pleaſing unto God, not their owne fained conceits. Now in this thing alſo moſt of the Il-dependents are fayling in their duty, as can be proved, who leave their Families to their owne p. 331Genins in the ſerving of God, ſo that they may goe whether they pleaſe on the Lords day, and bee of what Religion and Sect they like beſt; and therefore they follow not the example of the Godly Party, and holy Saints, and ſervants of God of old. In all theſe regards, and many more that might be ſpecified, it is apparantly evident, that thoſe Churches of the congregationall way doe not conſiſt of all Saints, as being but mixt aſſemblies as well as the congregations of their brethren that they ſeparate from, and therefore they are not the only holy people, as not being crucified unto the world, and the world to them, as the holy people of old were, when they are wholy for the world; and this ſhall ſuffice to have ſpake concerning the firſt title they dignifie themſelves with above their brethren, calling themſelves in all their preachings and writings the holy people, and godly party, whereas the truly holy people and Godly Party were ever humble in their owne eyes, and thought baſely of themſelves, counting themſelves wretched and miſerable ſinners.

Neither doth the other title truly and onelyonly belong unto them, when they call themſelves the praying people: for our Saviour hath ſaid, Not every one that ſaith Lord Lord, ſhall enter into the kingdome of Heaven, but hee that prayeth according to his will, for ſo Saint Iohn aſſerteth, in his firſt Epiſtle, chap. 5. verſe 14. this is the confidence wee have in him, that if wee aske any thing according to his will hee heareth us. So that it is not the meere praying of any people that will procure audience from God, but the praying according to Gods will; for Chriſt hath ſaid, Matth. 6. that men are not heard for their much babbling, for that is a thing diſpleaſing unto him, but in that they pray according to his direction and will; ſo that of neceſſity it followeth, they onelyonly are the praying people properly ſo called, that in all their ſupplications and requeſts follow the rule ſet downe by Chriſt himſelfe the only Prophet of his Church, and who knew beſt what the will of God was, and what the meaning of the Spirit of God was; for he onelyonly it is, that muſt helpe our infirmities in prayer, for wee of our ſelves know not what to ask, Rom. 8. It wil not be amiſſe therefore briefly to run over ſome of thoſe Petitions, that the Lord hath ſet downe for an everlaſting rule for all the truly praying people, to ſquare their prayers by, the which whoſoever in prayer ſwarveth from, they cannot properly be called the truly praying people.

p. 332Our Saviour teacheth us, Matth. the ſixth, verſ. 9▪ 10▪ … 13▪ ſaying, when ye pray, ſay Hallowed be thy name. So that they that pray aright deſire that the name of God may be glorified, and in ſo praying they deſire that whatſoever hinders the glorifying and hallowing of Gods name, may be taken away and removed; now the toleration of all Religions under pretence of liberty of conſcience, which all the Independents not onelyonly pray for, but with all their might labour for, will not make for the hallowing and glorifying of Gods name, but greatly to his diſhonour, and the unſanctifying of his holy name, and be a meanes of bringing in of profaneſſe and atheiſme, and all manner of abominations, and damnable hereſies, as the very connivence at them already teaches all men: therefore they that pray, that as there is but one God, one truth, and one true Religion, ſo that no other may bee tolerated, pray according to his will, and are the onelyonly true praying people; and thoſe that pray for liberty of conſcience, and the toleration of them all, as the Independents doe, are not the onelyonly true praying people, whatſoever they pretend unto the deluded world, for they pray not according to Gods will.

Againe, the truly praying people are taught to ſay thy Kingdome come, in which Petition they are inſtructed to pray, not onelyonly that the Kingdome of Glory may come, but the Kingdome of Grace, viz. that the Goſpel may be everywhere publiſhed, preached and ſet up; and to that end that God would ſend faithfull Labourers into his Vineyard and Harveſt; and in ſo praying, they earneſtly deſire, that whatſoever hinders the preaching of the Gospel, as the toleration of all Religions doth, may be taken away; now the Independents pray for a toleration, and for liberty of conſcience, and labour as much as in them lyes the hinderance of ſending faithfull Labourers into Gods Harveſt, and much diſcourage thoſe that are already ſent▪ and hinder alſo the ſetting up of that Diſcipline and Government that would moſt make for the advancement of Chriſts Kingdome, and for the coming of the ſame; therefore they are not the truly praying people, for they pray not according to Gods will.

Againe▪ the true praying people are taught to ſay thy will bee… done on earth as it is in heaven, and in their ſo praying they are inſtructed to pray for the removall of all ſuch things as are againſt the good will and pleaſure of God, and doe hinder the doing of p. 333his will. Now God hath revealed in his will, that as there is but one God and one Mediator, ſo there is but one Faith, one Baptiſm and one Religion, and that all the people of God ſhould bring up their children and families in the nurture, knowledge and fear of this one and onelyonly true God▪ as Abraham, Jacob, Joſhua, and Cornelius, and all the faithfull and dear ſervants of God in all ages have ever done, and that they ſhould inſtruct their children and houſholds in the Statutes and Commandments of the Lord at their lying down and riſing up, at their goings out and commings in: Deut. 6. & Deut. 11. and Eph. 6. v. 4. And that both they and their men-ſervants and maide ſervants, and the ſtranger within their gates, ſhould ſanctifie Gods Sabboths and keep all his Commandments, Exod. 20. And this is the duty of all parents and maſters of families, and this they are for ever tyed unto by the revealed will of God, and that they ſhould not ſpare their nigheſt allies and kindred that ſhould labour or indeavour to bring in any other Religion then that God hath appointed in his holy and bleſſed word: Den. 13. and this they that pray aright and according to Gods will, pray may be done to the end of the world, and that both they and their families and all the families of the earth may continue to inſtruct their houſholds and families according to the commandments of God which is his revealed will, and that whatſoever ſhall hinder the doing of this will of God may be removed abominated and abhorred, as the toleration of all Religions will do, and that pretended liberty of conſcience, as hourly experience teacheth us; for by this both the duties of the firſt and ſecond tables are neglected on all ſides: for neither fathers nor maſters of families can performe or diſcharge their duties, if a Toleration of all Religions ſhould once be ſet up; for then both ſervants and children, and the ſtrangers within their houſes, ſhould every one of them be left to the liberty of their conſciences without control…, ſo that they may go whither they will, and imbrace what Religion or Hereſie they pleaſe; and therefore it concernes all men more earneſtly to pray for the ſetting up and eſtabliſhing of the onelyonly true Religion, and the rooting out of all falſe and erroneous Religions; for in this they do according to Gods will: And they onelyonly that thus pray, are the true praying people; But the Il▪dependents pray that there own wils may be done, & not Gods will; for they pray for a Toleration of all Religions, and that againſt the revealed will of God who p. 334hath declared his will to the contrary: Deut. 13. Yea Chriſt himſelfe in his Epiſtles to the Church of Pergamos and Thyatyra: Rev. 2. ver. 12. &c. 18. ſheweth his high diſpleaſure againſt them for but ſuffering and conniving at thoſe falſe doctrines that were taught amongſt them. Yea in this bleſſed prayer of Chriſt we are taught to pray not only that the will of God may be done on earth, but he farther addeth by way of example and for a patern of our imitation, that it may be done on earth as it is in heaven: Now all thoſe that are Chriſts Diſciples, know, that there is but one Religion in Heaven, and one way of worſhip there, as there is but one God; they therefore that pray for a Toleration of all Religions as the Il-dependents do, are not the onelyonly true praying people, ſeeing they would have the will of God otherwiſe done on earth then it is done in heaven; for in heaven there is but one Religion; and therefore they pray contrary to the will of God when they pray for liberty of conſcience and a Toleration of all Religions.