The Utter Routing of the Whole Army of All the Independents and Sectaries, To the reader

The Utter Routing of the Whole Army of All the Independents and Sectaries · To the reader

To the Ingenuous READER.

Chriſtian Reader,

WHEN it was but noyſed abroad, after my returne from my laſt impriſonment, that I was writing againſt Independency, it would exceed beliefe if. I ſhould relate the indignation of all that party, and their ſeverall expreſſions of the ſame againſt me, ſo that at that time there were no leſſe nor fewer ignominious calumnies caſt upon mee, nor more variety of virulent cenſures given out againſt me, then were uttered by them all to my diſparagement, upon the late comming forth, but of the Title and Frontiſpice of the enſuing Diſcourſe, many of them affirming, that I was a vaine glorious wicked fellow, that I was mad, that I was a baſe rogue, and that I deſerved hanging, and that I would never be quiet till I were hanged, with innumerable other unchriſtian expreſſion of like nature. So that it ſeems, it is a greater piaculum by farre now to write againſt the Independents and Sectaries then ſcandalum magnatum was a few yeares ſince.

Truly at that time, I could ſcarce paſſe by any of them (as I cannot at this day) without ſome contumely or other, all which I beare with patience. And amongſt others, I could never meet my Brother Burton, but he would alwayes after his ſalutation, in a deriding and ſcornefull manner, aske me, when my Book came forth, telling me that he expected ſome Monſter.

It ſeemes, he thought I was bringing forth ſuch a prodigious brat as he not long after laid at my doore, which though it were a Monſter indeed borne with teeth and nayles, and did nothing but ſcratch and bite me, yet comming from his loynes my Brother and quondam Fellow-ſufferer, I gave it entertainment, and for the love I beare to him, I have ever ſince danled it upon the knee of my election: Now as ſoone as I had ſatisfied his expectation, and ſent him my Booke ſo long looked for, he very liberally expreſſed his thankes for it, and his opinion concerning both it and my ſelfe, and that with many opprobrious words; amidſt others he aſſerted, I was craſed in my braine, and that I had need of ſome hellebore, and ſpake of me as an Apoſtate and a Perſecutor, who before he new my differing opinion from him, both prayed for me, and immoderately prayſed me, ſuch is the uncertainty of all that is under the Sunne, there being no ſtability in any creature; and withall, hee triumphed that he would give me a ſpeedy anſwer, making nothing of what I had written (as it is uſuall with all the Independents to vilipend and ſlight whatſoever the Presbyterians either ſpeake or write) and meeting with an other Independent not many dayes after, he told me that there were twenty pens at worke againſt me, and that I ſhould have my hands full. And howſoever it was ſome moneths before I heard from any of them in print, yet all that interim they whetted their tongues againſt me like ſo many Razors, Swords and Arrows to wound me in my reputation; yea, there was ſcarce a weapon in all the arſenall of calumny that they uſed not againſt me.

Now after ſome moneths one Hanſerdo Knollys comming to me, told me he had writ a moderate Anſwer unto my Booke, complayning that the Preſſes were all ſhut againſt them (though the whole Kingdome know, and their daily ſcriblings in print can witneſſe the contrary; whereupon, to take away (if it were poſſible) all occaſion of their calumnious tongues, I writ unto Reverend and Learned Maſter Cranford, intreating him that hee would for the ſtopping of all their mouths licenſe his Booke, which he willingly, to pleaſure me condeſcended unto, giving his reaſon withall in writing under his owne hand why he made ſuch a tranſgreſſion, the which Maſter Knollys concealed, wherein he dealt not candidly, for it gave great occaſion to the Sectaries to traduce Maſter Cranford not a little. And after this was printed, came forth an other Pamphlet by one I. S. called Flagellum Flagolli, or Doctor Baſtwicks quarters beaten up, which was the cauſe of the Title and Inſcription of this Booke; and I being not many weeks after at Westminſter, ſome asking me there why I had not yet replyed unto them, I anſwered not in a triumphing manner (as my brother Burton relateth) but merrily, yet in reſpectful terms, that I underſtood my Brother Burtons Booke was comming forth againſt me, and when once that appeared I would anſwer them altogether. This is all as I remember was ſpake by me.

Now they having their Emiſſaries and Liſners in all corners, it ſeemes ſome of them over-heard that which was ſpoken by me, which they related to my Brother Burton in other language then I uttered it, the which provoked him a freſh (as he ſaith, page 1.) in ar…nam deſcendere, and to take both my bookes in hand, and ſo una fidelia duos parietes; and although he was diſſwaded from fowling his fingers with my Poſt-ſcript (as hee confeſſeth) yet being (as hee ſaith) bound by a double ingagement, the one for the cauſe, the other for his perſon, he haſted at length as faſt as before hee was ſlow to give me an anſwer to them both; and howſoever I had not ſo much as named him in either of my Bookes, but onelyonly ſent him them (he having deſired it) yet he being not capable of the good counſell that was given him by his friend, fouled not only his fingers with me, but the whole man, ſoule and body, picking a groundleſſe quarrell with me, telling me though I named him not, that I had vellicated him, and pluckt him by the very beard; and as the Prelate of Canterbury ſaid once, that when I writ againſt the Pope I meant him; ſo my Brother Burton imagined I meant him, becauſe in my Poſt-ſcript, pag. 44. I had theſe words, that not onelyonly the Novices, Younkers, and Freſh-water ſouldiers, but grave men in their great white-basket-hilted Beards with their ſwords in their hands came out to fight againſt their brethren for their Independency, &c. which merry expreſſion of mine, though I ſpake in the number of multitude, he applying unto himſelfe, affirmes, that I meant him, as if there had beene none amongſt the Independent in white-basket-hilted▪beards but himſelfe, which moved him to great choler and indignation againſt mee, and ſo inraged him, that he ſheweth nothing but paſſion through his whole Booke (as will eaſily appeare to every one that readeth it) in the which he tels mee that the Wiſe man ſaith, Prov. 20. ver. 29. & 16. 31. the beauty of old men is their gray head, yea a crown of Glory being found in the way of Righteouſneſſe, which I ſhall ever aſſent unto; but if a gray head be found in the way of error, Schiſme and Vnrighteouſneſſe; then that place is not for his purpoſe. Now I ſhall referre theſe two Queſtions or Queries to the judgement of all ſolid Chriſtians.

Firſt, Whether or no my Brother Burton be found in the way of Righteouſneſſe?

Secondly, Whether Independency be the way of Righteouſneſſe?

And to begin with the firſt; in the ſecond page of his Booke he promiſeth me, that I ſhall not find with him ſo much as a white staffe to lift up against me, and yet in the ſeventh pag. he comes out againſt me with Phocions black Hatchet, which is his Pole-axe, with which he fals upon me ſoule and body, cleaving both my head and heart, ſparing no part of me; and in the ſame ſecond page he promiſeth me that he will anſwer me in the words of truth and ſoberneſſe, and in the ſpirit of meekneſſe and love.

Theſe are his words; who would not thinke, that ſhould heare him ſpeak, but that he herad the ſweet voice of Iacob? yet if hee looke but into his Booke, before he commeth halfe way to the concluſion, he will ſoone ſee the rough hands of Eſau, and well perceive that he anſwers me in the words of error and paſsion; and in the ſpirit of bitterneſſe, inſolency, and hatred, and that he hath learned that Leſſon well Calumniare audacter, aliquid haerebit, calumniate boldly, ſomething will ſticke, which he hath done with as much acrimony, as I thinke any man ever did againſt a Brother, and quondam Fellow-ſufferer, all which foreign hard and harſh termes; I can no leſſe then ſpread before the Lord, the Righteous judge ever remembring Regium est male audire cum bene feceris. Now whether or no my Brother Burton in breaking thus his promiſe with me in all reſpects, and dealing ſo unrighteouſly and injuriouſly with mee, though he come out in his beautifull Gray Head, be found in the way of Righteouſneſſe, and be one of thoſe men Solomon ſpeaketh of, I referre it to the judgement of the Learned.

But before I paſſe on to my ſecond Querie, I ſhall take liberty to make uſe of ſome of Reverend and Learned Maſter Calamies words for the more corroborating the judgement of the Reader concerning this firſt queſtion: He in his just and neceſſary Apology against my Brother Burtons unjuct invective concerning Truth ſhut out of doores, page 2. hath this expreſsion concerning my brother Burton. His words (ſaith he) are ſwords and ſpeares, rather then words. Hee fights with his heeles, rather then with his head, and kicks rather then argues, and whips rather then anſwers. Scarce any man ſince Montagues Appeal hath written with more bitterneſs. I may ſay of him as Dr Rivet doth of Biſhop Montague, Non poteſt vir ille ſine convitiis quenquam a quo diſſentit vel in leviſsimis nominare, Rivet. Apol. this man cannot ſo much as mention any one from whom he differs in opinion, though it be but in the ſlighteſt matters, without reproach. And as Plato ſaid to Diogenes, when hee trode upon the pride of Plato, thou treadeſt upon my pride with a greater pride: So (ſaith Maſter Calamy) doth Mr Burton tread upon me, and whatſoever is blame-worthy in me, with a pride more then epiſcopall; and ſurely if to be railed upon and reviled be ſufficient to bring a man into diſcredit, then I muſt be eſteemed as the dung, off▪ſcouring, and filth of the world, &c.

Thus that learned man truly ſpake of my brother Burton, whoſe faculty chiefly lies in abuſing moſt men that differ from him, though but in the leaſt things.

But what Mr Calamy ſays of him, may alſo truly be ſaid of Cretenſis and all thoſe of that fraternity, whoſe words are ſwords and spears, who all fight rather with their heels, then with their heads, and kick rather then argue, and whip rather then anſwer. Whether therfore ſuch men as my brother Burton and his complices, though they come to us in gray heads, be found in the way of righteouſneſſe, when their dealings are ſo palpably unjuſt, and their opinions ſo ſchiſmaticall, hereticall and erroneous, I leave it to the judgement of all ſuch as know what the way of righteouſneſſe is.

And now I come to my ſecond quaerie: viz. Whether the way of Independency be the way of righteouſneſſe?

My brother Burton writing in the name of all the Independents, pretends unto the people, and would make the world beleeve, that they are all Dependent upon Gods Word for all their proceedings, and affirmes moreover in the fifth page, that all their new gathered Churches and ſeverall Congregations are all Dependent one upon another, both which aſſertions of his are moſt falſe, as will evidently appear to all thoſe that know their practices and will vouchſafe but to read the inſuing diſcourſe, where they ſhall find, that they have neither precept nor preſident for their way of Independency in all Gods holy Word, and that there is not ſo much as one example in all the ſacred Scriptures for any of their new practices▪ wherein they differ from us; and which is more that they all of them withhold the truth from the people in unrighteouſneſſe: How then can the way of Independency bee the way of righteouſneſſe, when it is a deviation from that way, as by their practices will be evidenced; therefore for the confirmation of what I have now ſaid, I will briefly examine ſome of their proceedings, and firſt whereas my brother Burton affirmeth that all their Churches are Dependent one upon another.

This I ſay is moſt falſe. For all their proceedings in their ſeverall congregations are carryed on in an arbitrary way; whatſoever they publiſh in their writings and pretend to the people (as all the learned and thoſe that are acquainted with their method well know); So that it lies in any one of their Churches breaſts, and is at their pleaſure, whether they will ſo much as confer or conſult with each other; and if they do at any time vouchſafe one another that courteſie, yet it is ſtil voluntary whether they will give each other an account of either their cenſures or proceedings (for they all pretend as abſolute a ſoveraignty and juriſdiction within themſelvs ſeverally as any free-ſtates or common-wealths) & have no authority one over another, neither can they appeal for any reliefe if wronged, one to or from another: And if any Member in any one of thoſe Churches, or any one of thoſe Churches divided amongſt themſelvs, or upon ſome eminent received wrong ſhould fondly complain to another neighbour Church, that Church hath no power to relieve them no more then one private man can relieve another if he ſhould be appealed to by another; And if that Church ſhould deſire an account of the other Churches proceedings, that Church may refuſe it, if it pleaſe them. But if to gratifie their deſire, that Church ſhould vouchſafe to condeſcend ſo far unto the other Church, as to give them a reaſon of their proceedings; all this is but gratis, and out of their good nature; they have ſtill no power to call that Church in queſtion that hath done the wrong, if that Church ſtands upon its points and priviledges, and ſaith that they have nothing to do with them. And what then is to be done in this caſe? Then forſooth, they will withdraw communion from that Church, which, ſay they, is the higheſt cenſure any one Church can proceed to againſt another Church. Is not this, I pray, fine Dependency? What more unrighteous dealing can be found in the world then this of the Independents, to profeſſe themſelves Independents, and yet to pretend a Dependency? And when that comes to the tryall, they have no more reall Dependency one upon another, then we have with them? Yea, what a great unrighteouſneſſe is this to pretend a Dependency one upon another and a communion amongſt their new gathered Churches, when it is well known there is no more union and communion, nor true friendſhip amongst them then was between Herod and Pilate, they refuſing the right hand of fellowſhip each to other in many of them? Yea they are deadly enemies one to another, as can ſufficiently be proved (although they all agree together to perſecute the Presbyterians, as Herod and Pilate did well accord to perſecute Chriſt); For I my ſelfe have heard the Independents proteſt againſt the Browniſts, Anabaptiſts, Antinomians, and Seekers, and many other of the new fraternities, proclaming them all Sectaries: And on the other ſide, I have heard thoſe ſeverall ſocieties rail againſt all the Independents, eſpecially thoſe Homothumadon diſſenting brethren in the reverend Aſſembly, ſaying, that they had a better and a more charitable eſteem of any of the Preſbyterian Miniſters then of them, and they do unanimouſly accuſe all the Miniſters of New-England of as great tyranny as the Prelates: And it is well known, that many of the Independent congregations here amongſt us have their different laws and cuſtoms, every one of them diſſenting more or leſſe from each other in their ſeverall new gathered Churches; yea they are ignorant of each others practices: For my Brother Burton and I. S. know not that the women in ſome of their congregations have their voices there; and yet it can be proved, that they alſo have Peters keyes at their girdles as well as any of their Preſbyters: And therefore their new Churches are not Dependent one upon another, as my brother Burton aſſerteth Page the fifth, when as they all of them exerciſe an abſolute ſoveraignty amongſt themſelves Independent: What unrighteouſneſſe then is this in my brother Burton and in all the Independents to affirme that in all their Churches there is a Dependent Independency, or an Independent Dependency, which is but a contradictory bull at beſt, at the baiting whereof a man, if he regarded not miſpending his time, might make far better ſport, then he did ſome years ſince, in baiting the Popes Bull.

The truth is, as their Religion is but a meer Babell, ſo all their language is confounded, and they are divided in their opinions, principles and practices, they being all really Independent: And therefore whether the way of Independency be the way of righteouſneſſe, where they are ſo unrighteous in all their proceedings, and when they ſay one thing and do and practice another, and when they withhold the truth from the people in unrighteouſneſſe, as all the Independent Predicants do, I refer it to the wiſdome and judgement of the godly and conſciencious Reader. But the unrighteouſneſſe of their way will yet more perſpicuouſly appear if we but look into ſome other of their practices, which I ſhall by and by inſtance, the very conſideration of the which (the better to ſtirr up thy attention) makes me boldly to conclude of them all, That whatſoever they pretend and whatſoever ſhews of ſeeming holineſſe they hold out to the world, they are unſound, root and branch; and neither the godly party, nor the praying people, nor the only Saints, but the moſt phariſaicall brood that ever yet appeared in the world, and more injurious to Chriſt the King of his Church and to his royalty, and to all his holy, faithfull Miniſters and Servants, then ever the Pope or any of the Prelaticall party were, and more malicious and treacherous to the Saints, and truly godly and precious ones, and more oppoſers of all Reformation, then ever the Cavaliers were; and many of them greater enemies to Church and State, and the welfare of both, then either Strafford or the Prelate of Canterbury.

And as for the Independent government, as it is moſt certain it hath neither precept nor preſident for it in all Gods holy Word, ſo it is far more tyrannicall and lordly then that of the Pope or Prelates tending to nothing but an Anarchy and confuſion in Church and State: And therefore that they with all their trumperies and deſperate practices, with all their unrighteous dealing, ought to be abhorred and abominated, whatſoever ſeeming ſanctimony they make ſhew of, by all ſuch as truly fear God and wiſh the peace of Zion and the good of the State and Kingdomes in which they live.

Now they that have a deſire to ſee this charg made good againſt them, ſhall find it with the whole impeachment fully proved and made evident in the following diſcourſe.

But in the interim it will not be amiſſe to produce ſome few inſtances more of their practices for the proving of their Independency not to be the way of righteouſneſſe.

If a man but look upon their ſuperlative pride, eſpecially the conceit they all of them have of their own holineſſe and ſanctity we ſhall find that it exceeds that of the very Scribes and Phariſees, for all the Independents and Sectaries ſtile themſelves the holy people, the godly party, the praying people, the generation of the just, the Saints; yea eſteeming the very retrimentitious part of them (to ſpeak in their own dialect) Saints, calling their moſt blaſphemous opinions and practices, the infirmities of the Saints, in the mean time excluding the moſt godly Presbyterians from thoſe titles, calling them the Antichriſtian brood, the enemies of Jeſus Chriſt and his Kingdome, the ſons of Beliall, and what not? all which dealing with their brethren is not the way of righteouſneſſe: yea in their very prayers to God, they like the Phariſees boaſt of their own knowledge, ſlighting and vilifying all their Presbyterian brethren, diſdaining ſo much as to pray for them; yea in their publike Aſſemblies, and in their publike prayers they have been heard contemptuouſly to ſpeak of thoſe in authority aſſerting that they were not worthy of the prayers of the Saints, and it is well known that many of them will neither publickly nor privately joyn with their Presbyterian brethren in any duty of piety accounting them all as an Antichriſtian and unſanctified generation of men, and all this out of a ſtrong and confident perſwaſion of their own holineſs & out of an uncharitable opinion of their brethrens impurity, then the which ſtrain of pride, the very Phariſees never exerciſed a greater; all which practices of theirs ſufficiently declare, that the way of Independency is not the way of righteouſneſſe: for greater unrighteouſneſſe there cannot be then this, as will by and by appear.

But I will now come to ſome inſtances.

Not long ſince at a great entertainment and feſtivity on the Lords day, when they were all met together, one of the Homothumadon brethren, a great man amongſt them, beginning the duty of the day, in his Prayer before his Sermon, ſpeaking unto God by way of complaint againſt the Presbyterians, ſaid unto Him with many tears, Lord, they (meaning the Presbyterians) hate us becauſe we know more of thee then they do; but we beſeech thee Lord give us ſtill to know more of thee, and let them hate us more, if they will.

But before I come to ſpeak of this their prayer, and of ſome other paſſages of their other good prayers, I ſhall take the liberty here to ſay ſomething of the difference between theſe mens practices, and the old Puritans of ENGLAND; and ſo much the rather I do it, becauſe they would perſwade the world that there is little difference between them and the old Puritans; yea one of their Itinerary Predicants not long ſince preaching in a publike Aſſembly, affirmed that there was no other difference between the Independents at this day and the old Puritans of ENGLAND but that the Independents were over-grown Puritans; which I conceive, he meant in this ſenſe, that the Independents outſtripped them in all duties of piety and charity, and in all comely, ſeemly, orderly, and temperate walking in an unblameable converſation before God and men: This, I ſay, I conceive to be his meaning by the word overgrown: for I would not willingly put a worſe interpretation upon his expreſſion, and underſtand by overgrown, that he meant they were become monſtrous (Which notwithſtanding too too many of them are); therefore if his words be taken in the better ſenſe, by overgrown he underſtands that the Independents have attained unto a higher degree of perfection then ever the old Puritans had attained unto, and that they now walke more cloſely in the way of righteouſneſſe then ever they did.

I will firſt therefore ſet down ſome of the practices of the old Puritans, with the paths and wayes of righteouſneſſe they walked in, omitting many things for brevity ſake though worthy of eternall memory and our everlaſting imitation.

For the old Puritants of ENGLAND, as thoſe that have read their writings and knew their practices and were familiarly acquainted with them, they can teſtifie of them, that they were an humble, ſelf-denying people, ever groaning under that burden of the remnant of ſin, crying out with the Apoſtle Paul Rom. 7. Oh wretched man that I am, who ſhall deliver me from this body of death? they never dreamed of a perfect holineſs, nor never thought themſelves more holy then others; or preſumed to call themſelves Saints; and if that title had at any time been given unto any of them by ſuch as truly honoured them for their ſingular graces, you ſhould ever hear them complain of their imperfections, and with the Apoſtle, Phil. 3. ver. 8, 9. counting all things loſſe for the excellent knowledge of Jeſus Chriſt, eſteeming all their righteouſneſſe but dung, that they might win Christ and be found in him not having their own righteouſneſſe, &c.

Now they that are acquainted with the Independents doctrine, words, and practices, hear them talk of nothing but of their own ſanctity, and of their perfection, ſaying God can ſee no ſin in them; and although ſome of them do not profeſſe ſo much in words, yet in deeds they allow of that doctrine, proclaming themſelves to be the only Saints, the holy people, and the godly party, the generation of the juſt, and ſeparate from their brethren as impure creatures: Therefore the Independents do not walk in that old way of righteouſneſſe the old Puritans of ENGLAND walked in, who made no ſeparation in the worſt times from the publike Aſſemblies, or ever refuſed to pray with their Chriſtian brethren; and therefore in this point they have not outſtripped them nor overgrown them; from which I boldly conclude, that herein that Predicant did abuſe the world, in ſaying that there is no difference between the Independents and the old Puritants of ENGLAND; For the old Puritans were humble, ſelf denying men, and the Independents are phariſaicall boaſters of their own holineſſe and ſanctity; and therefore in this, their way is not the way of righteouſneſſe, but a great aberration from it.

Again, the old Puritans of England, though never ſo learned, and never ſo ſufficiently furniſhed with all accompliſhed abilities of divine knowledge, which many of them by their indefatigable pains, ſtudy, and induſtry, and by their prayers unto God night and day, and by their continuall waiting upon the Ordinances, and Gods bleſſing upon all their endeavours, had attained unto, ſo that they were taken notice of by all men, both in the Univerſities and amongſt all the learned, to be incomparable men, many of the which I could name, yet not any one of them ever preached either in publike or private without great ſtudy and prayer, yea and without a ſpeciall call; and they alwayes with Saint Paul, exerciſed their Miniſtery in fear and much trembling, 1 Cor. 2. ver. 3. ſaying with him, 2 Cor. 2. 16. Who is ſufficient for theſe things? Thoſe holy and godly Puritans, though tranſcendently learned, yet were always converſant in all holy duties, eſpecially in preaching and prayer with fear and trembling, thinking themſelves never ſufficiently enough provided for, for thoſe duties. And truly Saint Paul's example is worthy alwaies to be looked upon, who though he were immediately inſpired by God himſelfe and had alwayes the aſſiſtance of his ſpirit, and ten thouſand times more learning then all the Independents put together, yet he preached alwayes with fear and trembling, and cryed out who is ſufficient for theſe things?

Now if we compare the Independents and their Predicants with the old Puritans of England, we ſhall find the old Puritans alwaies and in all things imitating the example of holy Paul and the other Apoſtles in their Miniſtery, which they had a command to follow, Phil. 3. ver. 17. who intruded not themſelves raſhly upon the Miniſtery, as the falſe Apoſtles and Seducers uſually did, and as all the Independents and Sectaries daily do; they cryed out who is ſufficient for theſe things? and how can any preach except he be ſent? Rom. 10. ſaying No man taketh this honour unto himſelf, but he that is called of God, as Aaron, Hebr. 2. 4. Thoſe old Puritans were all men of Saint Paul's ſpirit, they durſt do nothing without a call, nothing without great ſtudy, nothing without their parchments and books, imitating Saint Paul in this, who would alwaies have his parchments with him (that is his books) bring me my parchments, ſaith he; they preached not without fear and trembling; this was the continuall practice of the old Puritans, they could never be ſeen in a Pulpit before they had ſome dayes prepared themſelves by prayer and ſtudy; and yet after all this, they would then cry out, Who is ſufficient for theſe things? Whereas all the Independents and Sectaries aſſert, that every man may preach, and every man of them is ſufficient, and many alſo hold that women may preach; yea and to manifeſt that they are all ſufficient for theſe things, and for the diſpenſing of the great myſteries of Heaven, which the very Angels deſired to pry into, they run through Town and Country, and whereſoever they come get up into the Pulpits and preach with ſuch impudencie, impiety and blaſphemy, as it is not lawfull to name, their very doctrines being ſo deſtructive to all piety, goodneſſe, and good manners, and Ruffian▪like they go in their hair and apparrel, and ſo inſolent and proud they are, that one would rather take them for Luciferians then Saints; and ſuch unbeſeeming expreſſions they have in their prayers to God, as would terrifie a truly conſciencious and godly man to hear them, as not long ſince one of them in London publickly ſpeaking unto God in his prayer, ſaid, Right Honorable Lord God, which kind of expreſſions as they are blaſphemous, ſo ridiculous expoſing Religion and the ſacred Ordinances of God to ludibry and deriſion. But yet this is the dayly practice of the Sectaries through the Kingdome, far different from that of the old Puritans of England, and therefore in this point of fear and reverence, and of an holy awe of Gods divine Majeſtie and a reverend adoring of the miniſtery and myſtery of the Goſpell, the way of the Independents is not that either of the holy Apoſtles or of the old Puritans, there being as vaſt a difference between them, as between light and darkneſſe; and therefore the way of Independency in this particular alſo is not the way of righteouſneſſe, but the way of rebellion and impudency.

Againe, the old Puritans of England had all of them a reverend opinion of all in authority, and did ever beleeve that there was no power but of God, and that all powers were ordained of God, Rom. 13. and they beleeved that every ſoule ought to be ſubject to the higher power, and that whoſoever reſiſted the power reſisted the Ordinance of God, and for that their Rebellion they ſhould receive to themſelves damnation, and they ever believed that every ſoule ought to be ſubject unto authority, not onelyonly for wrath, but alſo for conſcience ſake; this was the Doctrine of the old Puritans of England; and their practice in yeelding continuall obedience to them, and praying for them is knowne to all men; yea, they did acknowledge, that as all power was given unto Jeſus Chriſt in Heaven and Earth, Matth. 28. Pſal. 2. ſo they did beleeve that all power in Church and State was derived from him, as the head of all Principalitie and power, who had ſaid, Prov. 8. 15. 16. By me Kings raigne, and Princes decree justice; by me Princes rule and Nobles, yea, all the Iudges of the earth, &c. this doctrine the old Puritans of England had learned and taught and were obedient unto, as having precept upon precept for it, as from the words above quoted out of the thirteenth of the Romans, ſo out of 1. Pet. chap. 2. verſe 13, 14. who ſaid ſubmit your ſelves to every Ordinance of man for the Lords ſake, whether it be to the King as ſupreme, or unto Governors, as unto them that are ſent by him for the puniſhment of evill Doers, and for the prayſe of them that doe well; for ſo is the w…ll of God, that with well doing, yet may put to ſilence the ignorance of fooliſh men. The old Puritans of England had fully learned this Leſſon of obedience to all authority, both civill and Eccleſiaſticall, being commanded to obey them that have the rule over them, and to ſubmit themſelves unto them, as who watched over their ſoules, as thoſe that were to give account, &c. Hebr. 13. 17. and this doctrine they did inculcate inceſſantly unto the people; and for the government Eccleſi…ſticall the old Puritans of England did beleeve it was that Presbyterian Government that is now contended for by all the Presbyterians, as is to be ſeene at large in the learned Workes of that ever to be honoured Maſter Cartwright in his diſputations againſt Biſhop Whitgift, who for his zeale to that government was called the Father of all the Puritans. They alſo did beleeve that all government, both Eccleſiaſticall and Civill, was radically, originally, and inherently in God, and Chriſt, and from them derived to the Kings, Princes, Nobles and Iudges of the earth, and to all the true Miniſters of the Goſpel in his Church, who all have their authorities immediatly from God, and by whom alone according to the Holy Scripture they rule and command; they never durſt be ſo blaſphemous as to rob God of his honour and glory, and the Kings, Nobles, and Judges of the earth, and the Miniſters of the Goſpel of their ſeverall powers, ſaying, that Kings and Nobles, and the Rulers of the earth, and Miniſters in Chriſts Church and Kingdome were the creatures of the people, and that the people were the ſoveraigne Lord, both of Kings, Nobles, Parliaments, and Miniſters, and that the authority which they exerciſed was inherently in the people, and that they might give it and depoſite it into whoſe hands they pleaſed, and where they luſted, and call any of their Rulers and Governours to an account, and appoint them their times and ſeaſons when they ſhould meet, and tell them what they ſhould doe, and diſplace them at pleaſure as they ſhall thinke fit; all theſe Leſſons of Blaſphemy the old Puritans of England were ignorant of, which learned neſcience of theirs is commendable: They had beene better taught from all the Holy Prophets, and bleſſed Apoſtles, who both by precept and example have inſtructed the people of God in all ages to yeeld obedience to thoſe that were Governors over them, as wee may reade through all the Holy Scripture of the Old Teſtament, where we find what reverence even Father Abraham, the Father of the faithfull, ſhewed unto all Kings, under whoſe government he lived in the time of his Peregrination, and where wee reade alſo what reverence Ioſeph yeelded unto Pharaoh, and how Iacob his Father demeaned himſelfe with all the Patriarks to Pharaoh, and thoſe that were over them in authority, and how Ieremiah behaved himſelfe to the King in his time, and how the three Children and Daniel carried themſelves to the very Kings of Babylon, though heathen Princes, never ſpeaking unto them, nor comming before them but with all reverence, deprecating all evil from them upon all occaſions, & praying for their welfare; yea, Chriſts example ought to be for our imitation, who opened not his mouth; the ſame we find in all the Apoſtles, whenſoever they were brought before authority, with what ſweetneſſe of language they carried themſelves towards them, and what reverent expreſſions they uſed to all in authority, though never ſo wicked, when they were brought before them; yea, if they had fayled but in the leaſt expreſſion, how ſoone they would recall themſelves; for when Ananias commanded them that ſtood by Paul to ſmite him on the mouth, Act. 23. and he in paſsion beholding his injuſtice, ſaid, God ſhall ſmite thee thou painted wall, when it was replyed unto him, revilest thou Gods High Priest? Paul ſtands not upon the juſtification of his words, but meekly anſwers, I wist not brethren that it was the High Priest; for it is written (ſaith he) Exod. 22. 27. thou ſhalt not ſpeake evill of the Ruler of the people; Paul had learned his Leſſon well, and ſoone recollected himſelfe, acknowledging his error that he had deviated from the rule which is there recorded for all mens imitation in after times to the end of the world, to ſquare their lives and obedience by; they are not by that to ſpeake evill of the Ruler of the people, whether he be Eccleſiaſticall or civill; and if they may not ſpeake evill, then they may not reſiſt their authority, and unihilate their power, which is the extremity of evill and rebellion; yea, all men are forbid ſo much as in their Bed-chamber to curſe or think evil of thoſe in authority; how much more are thoſe then blame▪worthy, that not only think evill, but ſpeak evill; yea, write and publiſh evill againſt Kings, Nobles, and Judges of all ſorts, both civill and Eccleſiaſticall, and diveſt them all of their authority, ſpeaking evill of Dignities, and aſſuming the Soveraignty of them all to themſelves, & that from God him…elfe, calling themſelves the ſoveraigne Lords of them all, giving them Lawes to rule by, and denying them their due reverence in the face of the Kingdome, as lately ſome of the Independents and Sectari…s have done, both to the Houſe of Lords and Commons? Surely ſuch mens damnation ſleeps not, whatſoever they pretend, and how highly ſoever they carry themſelves, and by whom ſoever in theſe their evill doings they are ſupported, backed, and ſeconded: For Saint Peter in his ſecond Epiſtle, that knew very well the mind of God concerning ſuch men, in the ſecond chapter ſaith this of all the wicked, verſe 9, 10▪ 11, 12. &c. The Lord knoweth how to deliver the Godly out of temptations, and to reſerve the unjust unto the day of judgement to be puniſhed, but chiefly them that walke after the fleſh, and deſpiſe Dominion and Government, whom hee cals preſumptuous, ſelfe-willed, that are not afraid to ſpeake evill of Dignities, which the very Angels (ſaith hee) though they were greater in power and might, would not doe againſt the Devill being in authority, though it were uſurped; but thoſe as naturall brute beasts made to be taken, and destroyed, ſpeake evill of things they understand not, and ſhall utterly periſh in their owne corruption, and ſhall receive the reward of unrighteouſneſſe. Here is a fearfull Doome pronounced againſt all ſuch people as ſpake evill of Dignities; and Saint Iude likewiſe in his Epiſtle ſeconds Saint Peter, verſe 8▪ 9, 10, &c. calling ſuch men as deſpiſe authority, and ſpeake evill of Dignities, filthy Dreamers; and compares them to brute beaſts, and unto Cain, and unto Balaam, and unto Corah, Dathan and Abiram, pronouncing woe unto them all, and proclaiming them ſpots and deformities in all companies and ſocieties, calling them moreover clouds without water, creatures empty of all goodneſſe, trees whoſe fruit withereth, yea, without fruit, twice dead, here in this world in their ſinnes and trespaſſes, and eternally in the world to come, and as if hee could never have ſpake enough of ſuch men as deſpiſe Dominion, and ſpeake evill of Dignities, hee cals them raging waves of the Sea, foming out their owne ſhame, wandring ſtars, to whom is reſerved the blackneſſe of darkeneſſe for ever, againſt whom he ſaith, the Lord will execute judgement for all their ungodly deeds, and for all their hard ſpeeches, ſtiling them Murmurers, complayners, whoſe mouths ſpeak great ſwelling words, having mens perſons in admiration becauſe of advantage, deſiring all men to remember the words of the Holy Apoſtles, and of our Lord Jeſus Chriſt, who fore-told the people of God, that there ſhould be ſuch Mockers in the last times, who ſhould walke after their ungodly luſts, and that they might the better take notice of them and know who theſe men both Chriſt and the Apoſtles ſpake of, he ſaith they were ſuch as ſhould ſeparate themſelves, ſenſuall, not having the spirit; he deſcribes them to be an unſanctified race of men, whatſoever ſeeming holineſſe they make a ſhew of, and ſuch as ought to be avoyded and ſhunned of all ſuch as deſire to pleaſe God and avoyd that condemnation that was denounced againſt all ſuch as deſpiſed dignities and reſiſted authority; and even as the Lord by his ſervants commanded the people to ſeparate from the company of Corah, Dathan, and Abiram, and to goe from their tents leſt they were involved in the ſame miſeries and calamities that were coming upon them for their rebellion againſt Moſes: ſo ought all the people that indeed do truly fear God decline the companies and ſocieties of all ſuch as now oppoſe authority and make themſelves the ſoveraign Lords of the Kings and Rulers and Judges that God hath appointed over them: for ſurely a greater unrighteouſneſſe cannot be perpetrated againſt God, then thus ſuperciliouſly to trample upon authority, and to deſpiſe thoſe that are over them, which is the dayly practice of the Independents and Sectaries; all which unrighteouſneſſe the old Puritans of England were not guilty of having been better taught; and therefore in this part of duty the Independents are different from the old Puritans of England, who walked not in this way of unrighteouſneſſe; and therefore the Sactaries have not outſtripped them in this point of obedience to authority, but they are indeed overgrown, and are become monſtrous in their rebellious practices: Yea, ſo far they are from reverencing thoſe in authority, as they are grown to that height of pride and unrighteouſneſſe, as many of them will not ſo much as pray for the very Parliament or the Aſſembly either privately or publickly, as can ſufficiently be proved by ſuch as are acquainted with them and their practices: for not long ſince in a great Aſſembly and Congregation of Independents; one of their Predicants being in prayer, after he had put up many petitions and requeſts in behalfe of their fraternity, thus expreſſed himſelf, ſpeaking unto God, Now Lord (ſaith he) we ſhould come to pray for the Parliament and Aſſembly, but they are not worthy the prayers of the Saints; and ſo with diſdain he paſſed them by as unworthy of their prayers, then the which what could be ſpake more wickedly and contrary to the practice of all the old Puritans of England, who in all their prayers and ſupplications private and publick, ever with tears prayed for all in authority; I affirme that this practice of the Independents is not onelyonly one of the higheſt ſtrains of all unrighteouſneſſe, and contrary to the practice of all the old Puritans of England, but contrary to all the practice of all the Saints that ever yet lived in the world, and contrary to all the commands of God both in the Old and New Teſtament. For we have read how earneſtly Moſes prayed for the rebellious Iſraelites, wiſhing himſelfe rather to be blotted out of the book of life then that the Lord ſhould deſtroy them; and ſo did Paul wiſh for his Countrymen the Jews: Samuel alſo when the people deſired him to pray for them, 1 Sam. 12. v. 23. God forbid (ſaith he) that I ſhould ſin againſt the Lord in ceaſing to pray for you &c. So that the holy Prophet makes it a ſin in either Miniſters or people not to pray for their brethren, and eſpecially thoſe in authority: for this was the practice of all the Prophets; the Lord told a heathen King that Abraham his ſervant ſhould pray for him; yea father Abraham prayed for the very Sodomites, and the Kingdoms in which they dwelt, Gen. 18. And the people of Iſrael when they were in captivity in Babylon, had a command from God himſelfe to pray for the welfare of very Babylon and the Princes of the ſame; and we have read what ſupplications Daniel, Ezra, and Nehemiah put up in behalfe of thoſe heathen Princes under which they lived, as well as for their own Countrymen. And Saint Paul gives it in charge to all Miniſters and people, 1 Tim. 2. to pray for all men, ver. 1, 2. I exhort (ſaith he) that firſt of all ſupplications, prayers, and interceſſions, and giving of thanks be made for all men: For Kings, and all that are in authority, that we may lead a peaceable and quiet life in all godlineſſe and honeſty: For this is good and acceptable in the ſight of God our Saviour. So that here there is not onelyonly an exhortation to all Chriſtians in generall, but in ſpeciall to Miniſters to pray for all men: but primarily for thoſe in authority; and reaſons & grounds are alſo given by the Apoſtle of incouragement to this duty: viz. becauſe that it is a good and acceptable thing in the ſight of God, tending alſo for the peace, quiet, and tranquillity of them all; and which is more, to all godlineſſe, which is the glory of all peace; and therefore that they ought to pray for thoſe in authority.

And this exhortation of the Apoſtle, all the old Puritans of England did ever moſt diligently obſerve and follow, praying for them that were in authority night and day; whereas the Sectaries were never in private heard pray for either King, or Parliament, or the Scots, or Aſſembly. How wicked a thing therefore is it in the Independents and Sectaries, and what a part of unrighteouſneſſe is it in them, dayly to omit this duty, who will neither pray with their brethren nor for them, but ſeparate from all their ſocieties as from a people unholy? yea how impious and rebellious a thing is it in them, againſt both God and all authority, to ſay, and that in a diſdainfull manner, even in their publike meeting places and congregations, that neither the Parliament nor Aſſembly are worthy their prayers? yea it is well known and can be proved, that they pray againſt them and the King himſelfe, and that not onelyonly privately, but in their congregations publikely.

Surely if either the Parliament, or Aſſembly, or the Preſbyterians were as bad as the Kings of Babylon, or the perſecuting Jews, yet they ought to be prayed for; For we have a command to pray for all men, yea for our enemies, and thoſe that perſecute us and revile us; and we have Chriſts example for it, who ſaid, Father forgive them, they know not what they do, ſpeaking of thoſe that perſecuted him, which Saint Stephen imitating, ſaid, Lord lay not this ſin to their charge; ſupplicating likewiſe for his enemies. And ſo Saint Paul prayed for all thoſe that forſook him when he appeared before Nero.

Now when the Independents and Sectaries tranſgreſſe thus againſt precept upon précept, and againſt the example of all the holy Prophets, and Chriſt himſelfe, and his bleſſed Apoſtles and Martyrs, and dayly by theſe their practices fight againſt God himſelfe, and are in every thing ſo unlike the old Puritans of England, it is manifeſt that they have not outgrown them in this point of duty, and that the way of Independency is not the way of righteouſneſſe, but the way of error and open rebellion againſt God; ſo that thoſe glorious titles they aſſume unto themſelves, of being the onelyonly holy and praying people, and the Saints, and but the old Puritans of England overgrown, do not belong unto the Independents and Sectaries when they are ſo like the devill in all their practices: For it is ſufficiently known & can be abundantly proved, that many of the Independents & Sectaries wil neither pray with the Preſbyterians nor for them, no nor for King and Parliament, nor for the Aſſembly, nor for the Scots; yea if need be, it can be proved, that they have prayed, and that publickly, againſt them all: yea their dayly Pamphlets witneſſe what good affection they have towards them all, whoſe chiefe imployment it is (except it be now and then by the way of ſlattery when they coaks the Parliament a little to gain their favour, that by their party in the houſe they may do the more miſchiefe againſt the Presbyterians); I ſay, except it be at ſuch a nick of time, the whole imployment of all the Sectaries generally is abominably to abuſe them and to raile and revile both the Houſe of LORDS and COMMONS and the Aſſembly, and the Scots, and the City, and for the King they cannot hear of his very name with patience; I can ſay thus much of them, and men alſo of good rank and reputation, that I never have heard more reviling ſpeeches in my life againſt any men then they have uttered in my hearing, and in the audience of many, and that at the Parliament door; affirming openly, that they were more tyrannicall then either Strafford or the Prelate, and greater perſecutors then thoſe of the High Commiſſion Court, and this was the general language of all the Sectaries through the Kingdome, within this twelve Moneths, indeed ſince the recruiting of the Houſe and ſince by that means they have ſtrengthned their party, and they have of late ſhewed leſſe favour to the Presbytery and the City, they have not been altogether publickly ſo boyſterous in their expreſſions, yet notwithſtanding privately amongſt themſelves they can ſpeak daggers both againſt many worthy Members in the Houſe of Commons, and againſt many of the Lords, and againſt the City, and againſt the Scots, and eſpecially againſt the Aſſembly; all the which they traduce at pleaſure, with moſt of the proceedings of the Houſe of Commons, if at leaſt they do not humor them to their deſires and deſignes; yea many of their printed Pamphlets can witneſſe for me that I wrong them not, and amongſt others thoſe that were writ by John Lilburne, who is but the mouth of the reſt, who dares ſpeak out what the other Sectaries dare but mutter, and therefore he is adored and exceedingly animated and countenanced by them all, and ſuperlatively cryed up as the onelyonly man of courage and animoſity amongſt all thoſe of that fraternitie, and he makes all the Lords but Prerogative and King creatures, and the very Houſe of Commons but the creature of the people, who may call them to an account when they pleaſe, and therefore (for all their flatterie in their Petition) it highly concerns the Great Councel and the whole kingdom, timely to look into their proceedings, & their clandeſtine machinations, leſt that in recruting of the Parliament they doe ſo ſtrengthen their faction, that in fine they deſtroy not only the Parliament it ſelfe, but the whole Kindome, and make themſelves ſoveraigne Lords indeed (as they pretend they are) over both the King and Parliament, and all the people, and ſo become really our Lords and Maſters, ſo that whereas formerly this nation was called the Popes and Prelates Aſſes, we may now juſtly be called and termed the Independents Mules, a monſtrous brood indeed; for it is ſufficiently knowne, and can be proved, and that by good witneſſe that it is their maxime, that the Saints only ought to rule the world, and to have the ſword in their hand, aud they prove this their Doctrine out of the 149. Pſame, where the Prophet ſaith, v. 5, 6, 7. &c. Let the Saints be jeyfull in glory, let them ſing abroad upon their beds; let the high prayſes of God be in their mouth: and a two edged ſword in their hand to execute vengeanee upon the Heathen, and puniſhments upon the people, to bind their Kings with chaines, and their Nobles with fetters of Iron, to execute upon them the judgement written; this honour have all his Saints; prayſe yee the Lord.

Upon this place of Holy Scripture they ground their opinion, that the Saints only ought to rule the Earth; now they account none Saints but themſelves, and all the Presbyterians enemies of Jeſus Chriſt; yea, they have beene heard ſay when they are amongſt themſelves, where they may ſpeake freely, that they ſee no reaſon why the Saints may not compell any nation by the ſword to come under obedience to Chriſts Kingdome. So that howſoever they challenge liberty of conſcience now, ſaying that conſcience is a tender thing, and that it ought not be forced; yet if they but once get the day, they will give no toleration I beleeve to any Presbyterians; yea, I am moſt aſſured, had but the Parliament voted for Independency as they did for the Presbyterie, they would have found Scripture enough then by which they would have proved that the Chriſtian Magiſtrate might have forced any to come under obedience to Chriſts yoake, and then the example of Nehemiah would have beene exceedingly urged by them all, who ſeeking a through Reformation, would not ſuffer ſo much as the language of Aſhdod to be ſpoke within his juriſdiction, but conſtrained them all to imbrace the true Religion, and ſweare by God, that is to ſet up Gods true worſhip; this example of Nehemiah I am confident would have beene urged, and that eagerly by them all, who at their firſt comming over from their pretended baniſhment (I meane the Homothumadon Brethren, and thoſe of New-England) as long as they had any hopes of ſetting up their Independency were very frequently heard ſpeake of a through Reformation, and alwayes commend noble Nehemiah for his zeale that hee would not ſuffer any falſe worſhip in Ieruſalem; but ſince they perceive their hopes are fruſtrate, now they labor for a toleration of all Religions, which both God, noble Nehemiah, and Ioſhua, & all the Holy Prophets, Chriſt and his bleſſed Apoſtles continually were diſpleaſed with, and denounced judgements againſt; all which holy Lawes now they deſire may be diſpenſed with to gratifie them with a ful toleration of all religions, or at leaſt with an indulgence for their new-fangled Independency, which by all their indeavours they make way apace for: and howſoever it was thought a thing worthy of death in Strafford and the Prelate of Canterbury, that they but laboured to alter the Lawes of the Land, and the Religion that was eſtabliſhed by publick authority, and for the which they both ſuffered, the very Sectaries and Independents themſelves being the principall Agents to bring them both to their end, who by their tumultuous and diſorderly running up daily to Weſtminſter, were never ſatisfied in craving juſtice at the Parliament againſt them, ſaying, that as reſolution was the life of action, ſo execution was the life of the Law and juſtice, and would never be contented and appeaſed till they had obtained their deſires againſt them, and only for this very cauſe as they pretended, that they indeavoured to alter the Lawes of the Land, and the Religion eſtabliſhed by publick authority; and many of our Fugitives were as eager in that buſines as any of the reſt, ſome of them ſtanding upon the Scaffold to ſee the execution of them, and rejoycing at the juſtice done upon them; and yet behold the very ſame men, are all of them guilty of the very ſame crime that they dyed for; yea, of a farre greater; for the Prelate and the Earle of Strafford were adjudged for but indeavouring to alter the Religion and Lawes eſtabliſhed in the Kingdome; but all the Sectaries and Independents they have really altered Religion, and have ſet up many new Religions, and that without any authority; yea, they have altered both Law and Goſpel, rejecting all the Holy Scriptures, and making nothing of the glorious Word of God, as can be proved, and they have not only eſtabliſhed by their ſole authority divers Religions amongſt us that were never knowne before, but they proclame all the Preſbyterians enemies of the Lord Jeſus Chriſt, and the ſons of Belial, and eſteeme of them as ſo many Infidels in no wiſe to be communicated with in holy things. And for the fundamentall Lawes of the Land, they not only ſpeake againſt them as a yoake of tyrannie and bondage unſupportable to be borne, but they write whole bookes againſt them, deſiring they may be altered, notwithſtanding all men injoy their lives and eſtates by them; yea, they write not only in general againſt all the laws of the land, but againſt the very Ordinances of Parliament, daily publiſhing Pamphlets againſt all their proceedings, and eſpecially they have taken great paines to diſmount the Ordinance of Tythes eſtabliſhed both by Law and a particular Ordinance of Parliament, they would faine ſtarve the Presbyterians, preaching and practiſing hourely againſt the Covenant, and many knowne Ordinances: for whereas it was by Ordinances injoyned that none ſhould preach publickly, but ſuch as were authoriſed, and thought fit for the ſoundneſſe of their Doctrine, and for the ſufficiency of their parts and abilities; and that nothing ſhould be printed but by authority; notwithſtanding theſe Ordinances, the Sectaries and Independents both preach & print whatſoever they pleaſe to the ſeducing of the people, and for the perverting and corrupting of religion, and diſturbance both of Church and State; and whereas by an Ordinance of Parliament, the manner of government conſiſting of the three States, King, Peers and Commons, hath been againe and againe confirmed, & eſtabliſhed with the ſitting of the Reverend Aſſembly of Divines, and the ratifying of the Directory, and for the eſtabliſhing of the Presbyterian government, nevertheleſſe they write againſt them all, eſpecially the King, Peers, and Aſſembly, making nothing of them; no nor of the …ouſe of Commons it ſelfe, if at any time they diſpleaſe them, but they daſh them all a peeces, ſubverting the whole government at once, proclaming the people the ſoveraigne Lords of them all; and ſome of them have beene ſo temerarious, as they have abuſed the whole Parliament to their faces; firſt the King, then the Houſe of Commons, and then the Houſe of Lords, ſlighting their authority and power, affirming that they could not ſo much as commit any freeborne ſubject to priſon which every Juſtice of peace or Conſtable may doe; yea, it is well knowne that in inſolency they have exceeded all Delinquents that ever appeared before the great Councell of the Kingdome; ſo that it may be ſpake to the honour both of Strafford and the Prelate of Canterbury, that they both of them behaved themſelves with far greater modeſty and reverence towards both Houſes then many of the Sectaries have done, for they ever yeelded due honour and reverenciall reſpect unto them all, both with bowed knees, and gracefull and ſeeming language; which thoſe paultry Fellowes out of an inſulting impudency denied them, deſpiſing Dignities and Dominions; and theſe creatures have had their complices to applaud them in theſe their Rebelliouspractiſes, yea ſome of them have beene ſo bold as to petition the Parliament in their behalfe, though they could not be ignorant how unchriſtianly, unreverently, and undutifully they behaved themſelves before them, which was the greateſt affront that was ever offered to any Parliament, and the greateſt breach of the priviledge of Parliament that hath beene knowne in any nation; and yet all theſe things have beene perpetrated by the Independents and Sectaries, all which graceleſſe proceedings the old Puritans of England abhorred, as the way of unrighteouſneſſe. This alſo can be proved that many of their Independent itinerary preachers run from place to place, preaching againſt the Nobility and Gentry, againſt the Citie, and againſt the Reverend Aſſembly, againſt the Directory, againſt Tythes, againſt the Presbytery; yea againſt all that is called authority, and againſt all our gallant, renowned, and valiant presbyterian ſouldiers, ſaying in their Sermons, come out yee old baſe drunken whoremaſterly rogues, ſhew what you have done for the ſafety of the Kingdome, aſcribing all the glory of thoſe noble victories to their owne party. Truly if I ſhould make but a repetition of the very contents of their prayers, Sermons and diabolicall practiſes, and ſet downe but the very heads of them, it would fill a mightie volume, by all which it would evidently appeare that they are greater Delinquents againſt the Religion and Lawes eſtabliſhed by publicke authority, then ever Strafford and the Prelate were, and greater Malignants to the State then ever the Cavaliers were, yea, greater enemies to all Reformation in Religion then ever appeared in the world before they were hatcht, and which is not the leaſt thing of admiration and wonder in all theſe creatures, they are fledge in wickedneſſe as ſoone as they are diſcloſed. Truly, theſe their practiſes manifeſt unto the whole world that they are not the onelyonly Saints, nor the old Puritans of England over-growne; for it is notorious that all of them abhorred all theſe their ungodly proceedings, and therefore the way of Independency is not the way of righteouſneſſe, but the open way of ſinne, hereſie, and apparent Rebellion.

But I will yet in a few things more compare the old Puritans of England, and the Sectaries and Independents together, before I come to ſpeake of the prayer of that Homothumadon brother, I firſt made mention of. It is well knowne, that the old Puritans of England were all of them very zealous for the ſanctifying of the Lords day, and their whole imployments on that day ſufficiently declared to all thoſe that were familiarly acquainted with them, that they were heavenly minded men, and ſuch as were truly mortified, and dead unto the world, who denyed unto themſelves uſually thoſe ordinary neceſſaries on that day, that at other times they would more freely partake in; they dreſſed but little meat on that day, no more then very neceſſitie called for, not out of any penuriouſneſſe, but for this end, that their ſervants might be eaſed from all toyling workes, that they might the better attend upon the duties of the day; and they were eſpecially carefull, that both they and their children, with the ſtrangers that were within their gates, ſhould ſanctifie that day; they left none of them to ramble whether they pleaſed, they had well learned that Leſſon, that they and their men-ſervants and maid-ſervants, with the ſtranger within their wals ſhould keepe holy the Sabbath day, and did both by themſelves and with their families take order, that no duty of the day ſhould be omitted, the whole day being taken up either in prayer or meditation, or reading of the holy Scriptures, or hearing the Word, or repeating of Sermons, or ſinging of Pſalmes, or inſtructing and catechiſing their Families, or in the works of charity, or viſiting the ſick, or in holy conference, or in reading godly books, or in performing of ſome duty or other that might bring glory to God, and honour to their holy profeſſion, and their houſes were generally ſo well ordered, and all things carried in ſuch comelineſſe and decencie, as he that had beene brought up in profane company, and had accidentally lighted into owne of their houſes, would as much have wondred to ſee the excellent carriage of all things there, as the Queene of Sheba did to behold the ordering of Solomons houſe. I may truly ſpeake this to their immortall praiſe, that I never ſaw in their Families the leaſt diſorder on thoſe dayes; nor never ſaw a Feaſt on that day, though at other times they were very free in their entertainments, and much given to Hoſpitalitie, and nigardly in nothing, and commonly they cauſed their Table-cloath to be ſpread on the Saturday before they went to bed, and they were carefull that all that were well in the Family ſhould go to Church with them, and they had a ſingular care that all their ſervants might have no hindrances or impediments by any worldly imployments that might in the leaſt diſturbe them or dictract them from the duties of the day; all theſe things I can witneſſe with thouſands more beſides my ſelfe, were the practices of the old Puritans of England, and this was the way of Righteouſneſſe that they walked in, for the ſanctifying of the Lords day.

Now if the practice of the Independents and Sectaries about this buſines and point of obedience be looked into, there will be found a vaſt difference betweene them and the old Puritans of England; for it is well knowne that they ordinarily make all their greateſt entertainments on that day, as that I ſpake of before for inſtance, (and many more that I could mention) where the whole Church was feaſted to no ſmall diſtraction to their poore and godly ſervants, that were taken up with more attendance that day, then Martha was on an ordinary day in entertaining of Chriſt himſelfe, which not withſtanding hee then blamed in very godly and beleeving Martha, who had learned to give Chriſt an honourable confeſſion of her faith concerning her beliefe in him; and doubtleſſe if Martha were then blamed by Chriſt, and had from him a reproofe for her too much care about many things in entertaining himſelfe; I beleevee the Independents and Sectaries will receive but little thankes at his hand for profaning his owne day, and cauſing others to doe the ſame, and for their thus breaking and violating his holy Lawes, and hindring of his ſervants by their needleſſe entertainments, from the duties of pietie and holineſſe that he requires at their hands on thoſe dayes, and he will ſay to them at the laſt judgement, as for theſe their diſorderly walkings, ſo for their new and needleſſe traditions, who required theſe things at your hands? nay, did I not forbid theſe things will the Lord ſay? Truly it is moſt notorious that the Sectaries and Independents are very looſe in the ſanctifying of the Lords day; and although many of them before they fel into the way of Independencie were very conſcionable obſervers of that day, and were greatly diſpleaſed with the King for granting but a toleration for ſports on that day, and could then ſay, that very ſinne alone had beene enough to bring downe the judgements of God upon the whole Land, yet ſince they turned Sectaries, they can now not only feaſt and ryot on that day, but if need be work on the ſame in their ordinary imployments, as can be proved, and many of them that were then great zealots for the performances of all duties of holineſſe that day with all their Families, now regard not that day no more then an other, nay, they let their ſervants and children goe whether they pleaſe, leaving them all to the liberty (as they ſpeake) of their owne conſciences, and it is ordinarily obſerved, that all the Independents and Sectaries in the Armie, and through the whole Kingdome will frequently journey on that day, and for the Homothumadon Predicants, they are trundled about on the Lords day in their Coaches with foure Horſes, needleſſely diſquieting both men and beaſts that they have a command to give reſt unto. A Tumbrell or a Dung-cart were fitter for theſe proud and profane Fellowes to be carried about in; and if they will not leave theſe their licentious courſes, and ſurceaſe thus to profane the Lords day, I ſee no reaſon but that the Magiſtrate ſhould take ſome order with them, and puniſh them for profaning it, it being not only againſt the Lawes of God, but contrary unto the Lawes of the Land. It may be that is one of the Lawes that the Sectaries would have abrogated and made null; for moſt certaine it is their practiſes are both contrary to that Law, and the knowne Law of God, and the practiſe of all the old Puritans of England, and therefore the way of Independency in this point alſo is not the way of Righteouſneſſe, but of profaneſſe and licentiouſneſſe, neither are they overgrowne Puritans in this.

But ſeeing I have upon this occaſion, began to compare the old Puritans of England with the Independents and Sectaries, who their Predicants aſſert are but the old Puritans over-growne, that is, Chriſtians in all respects, tranſcending them in all duties of piety and godlineſſe, and in all offices of Love and Charity towards others, and in the whole frame of their lives and converſations, and for their uprightneſſe and honeſty in their dealings, and for their ſincerity in all their actions, and for their moderation in the temperate uſe of all the creatures, and for their humble walking towards others. I ſhall briefly here ſet downe the practices of the old Puritans concerning ſome of theſe particulars, and parallel them with the proceedings of the Independents and Sectaries of our times.

It is ſufficiently knowne, that the old Puritans of England ever loved and honoured all the Orthodox, faithfull, painefull, and diligent Preachers of the Word of God through the Land, whether Conformiſts or non-Conformiſts, and they never thought they could yeeld them reverence enough, and were willing at any time to the uttermoſt of their abilities to relieve and ſupply them with all neceſſary accomodations, for the ſupport of themſelves, and their Families, and they were ſo farre from taking from them any thing, or hindring them of their dues, either in reſpect of honour, or maintenance; that they would run and ride in their behalfe for the maintaining of their reputations and livelyhoods, and if at any time they had beene oppreſſed by the power and tyrannie of the Prelates in any Court, or by any wicked enemies of the Church, they had the aſſiſtance, and ever the good word of the old Puritans, and their prayers, and their purſes to ſupport them, and ſustaine both them and their Families; they were never knowne to deſert them, or to give them an ill word; and this was the carriage of the old Puritans of England towards their godly and painfull Miniſters of all ſorts, and they never favoured any hereticall, and ſchiſmaticall Teachers, and this was that way of Righteouſneſſe they walked in.

Now if we looke upon the practices of the Independents and Sectaries they are chiefeſt enemies of all the painefull and godly Miniſters through the Kingdome, and the only friends of all Seducers, ſchiſmaticall and hereticall Preachers, ſo that it is well knowne, they doe not only reproach, and abuſe them in words, calling them Baals Prieſts, the limbs of Antichriſt, and the Devils Miniſters, and a thouſand ſuch ignominious names, but ſo perſecute them in word and deeds that they cannot ſafely dwell by them where there is any number of the Sectaries; yea, there is ſcarce a Committee through the Kingdome where they have not perſecuted their moſt faithfull Miniſters, yea it is their chiefe deſigne to take away their Tythes from them, and to deprive them of their Livings, by which they ſhould ſupport themſelvs, and their poor Families, and they have made the lives of many of them ſo irkeſome unto them, and ſo wearied them with their calumnies and carriage towards them, that though they highly honoured them before they turned Sectaries, yet after that, they became their mortall enemies, and for no other reaſon but that they continued ſtill to preach thoſe orthodox doctrines they had formerly taught, & inveighed againſt the dangerous and blaſphemous opinions that were now preached up every where by the Seducers of theſe times, & for this cauſe alone, and for no other ground they have wearied many of them out of their very lives, and forced others to leave their places of their habitations; many preſidents of this kind I could produce, but one I cannot but inſtance, and that is of one Maſter Beton of Rye, in Suſſex, a moſt painefull, orthodox, and laborious Preacher, and a man of no ſmall fame, as well for his godly life, and diligence in his Miniſtry, as for his ſingular knowledge in Hebrew, and all the orientall tongues, and yet this man every way ſo unblameable and accompliſhed, did the Sectaries joyning with all the Malignants of that place, drive from his habitation there. The ful ſtory of that particular buſineſſe would make a pretty larg book, which would ſad the hearts of all ſuch as are truly godly, to hear that any that pretend unto Chriſtian Religion ſhould practiſe ſo contrary unto all Chriſtian principles and the practice of the old Puritans of ENGLAND; and yet what thoſe Sectaries of Rye with their complices have done againſt that godly and learned Miniſter, is generally practiced by all the other Sectaries and Independents through the Kingdome, as can ſufficiently be proved, who generally implacably hate thoſe that they have formerly loved, and have ſtill a cauſe to honour; as who next under God have been a means of their converſion, if ever they were really converted: So that in theſe their proceedings, they are not the old Puritans of ENGLAND overgrown, which walked in the way of righteouſneſſe in honouring their faithfull Miniſters according to Gods command, 1 Theſſ. 5. and Heb. 13. Which way the Independents do not walk in, but in the contrary way of malice and hatred towards them, as all their practices proclame: Therefore inthis reſpect alſo the way of Independency is not the way of Righteouſneſſe.

And as for their charity and practice of love, and their integrity and ſincere dealing towards their brethren, the old Puritans of ENGLAND were famous for their re…dineſſe to pleaſure them in any thing, who would at any time ride, …un, or go, to do any neighbour that dwelt peaceably by them a good turn, yea though they differed ſome thing from them in judgement; whereas it can be proved that the Independents will take great and dangerous journeys to do any of their Preſbyterian brethen m…chi…fe, to defame and traduce them, and to hinder their preferment; yea and they will do it to ſuch alſo as they ſeem to be very loving, and ſhew an outward kindneſſe to: And yet at that very infrant of time they moſt faune upon them, they will fearfully betray them; yea it is well known, that ſome of the Independents have betrayed their own fathers, their masters, their moſt familiar friends and acquaintance after they have turned from the Treſbyterian way to that faction, eſpecially they uſe exceedingly to hate ſuch as they profeſſed greatly to love, if they have found them rigid, as they ſpeak, or unmoveable in their Religion, and would not connive at their Independent wayes.

I could ſay much upon my own experience, how many of the Sectaries ſeemed not a little to honour me, and ſpake as well of me as of any man living, before they ſaw they could not prevaile with me to be of their mind, nor to favour them in their erroneous opinions; but as ſoon as they perceived that I was immoveable in my reſolution, their love turned into implacable hatred, as it is well known. And I am confident there might be thouſands of preſidents produced of the like nature, many of which I know; yea I may truly ſay this, that I have not known any Presbyterian now living that was formerly familiarly acquainted with any that afterward turn'd Sectary or Independent (notwithſtanding whatſoever courteſies they had formerly received from them) that have not either betrayed him or done him ſome ill office afterward, or at leaſt would never do him the leaſt kindneſſe, though he were in need, or ſhew him any favour; So that in this point of love and charity, they walk not in the way of the old Puritans, who were kind to all men and ſincere towards thoſe they had familiarly converſed with, it never being known that they betrayed any of them or did them any ill offices; and therefore in this point alſo, the way of Independency is not the way of righteouſneſſe nor the way of the old Puritans of ENGLAND, but the way of treachery, unthankfulneſſe and unrighteouſneſſe.

But to inſtance the practices and wayes of the old Puritans in a few things more, and then to compare them with the wayes of the Independents and Sectaries.

The old Puritans of ENGLAND, as all can witneſſe that knew them, were all of them generally men no way addicted to the pleaſures of the world, and in their apparell and outward garbe commonly they were ever out of faſhion: It was, to my knowledg, counted a great ſin amongſt them, to exceed in apparrell, or to be faſhionably clad, or to go with long hair, or Rufſian▪like, or to be ſeen in gorgeous attire; You ſhould rarely or ſeldome behold any gold or ſilver lace on any of their apparrell, except they had been of noble Parentage, or of ſome very great and rich Families, or in ſome eminent place of authority, and that was alwayes very sparing; and for cuffs at their hands, not one of a thouſand of the old Puritans were ever ſeen in any; and if they at any time upon any feſtivity, or at any ſolemn entertainment, or upon ſuch like occaſion appeared in any, they were commonly ſuch little ſucking ones as a man could ſcarſe diſcern them.

Now if you look upon all the Independents generally through Town and Country, though they were never born to any eſtates, nor were of any repute, till that out of the ruines of the Kingdome by their Sectariſme and indirect dealings they have attained to ſome wealth; You ſhall find them the only gallants of the world, ſo that one that ſhould meet them would take them for Roarers and Ruffians rather then Saints; Yea you ſhall find them with cuffs, and thoſe great ones, at their very heels, and with more ſilver and gold upon their clothes, and at their heels (for thoſe upſtarts muſt now be in their ſilver ſpurs) then many great and honourable perſonages have in their purſes; ſo that thoſe that behold them, if they knew them not, would take them to be the Gentry and Peers of the Kingdome rather then a company of obſcure fellows, in ſo much that ſome taking notice of the great change in this Kingdome ſaid not long ſince, that Gentlemen and Noblemen were become beggers, and beggers were become Lords and Gentlemen.

Truly the like pride in apparell was never ſeen amongſt ſuch as made profeſſion of Religion before theſe our times; Whereas the old Puritans of ENGLAND, both men and women, were all modeſtly cladd and attired, and went very plain, and thought it rather a ſcandall to Religion to be attired or cladd in the leaſt manner after the faſhion of the Court, then for an honour to their profeſſion; and I have known them blame thoſe that abhorred all pride as much as any men did, and onelyonly for that they went handſomely cladd and apparrelled, although it were onelyonly for the gracing of their profeſſion, as they then told them, for the which they were at that time ſufferers.

So that if thoſe people were now alive, thoſe old Puritans, and ſhould ſee our Sectaries and Independents who predicate themſelves to be the onelyonly Saints, thoſe good old Puritans would lift up their hands with admiration, and ſay, as one of New England ſaid not long ſince ſeeing a brother of his coming over thither very gallant whom he had known live in a meaner condition, that in beholding him he thought he ſaw one of the ſeven wonders of the world, and profest that he believed they would ere long grow mad with pride in Old ENGLAND, ſaying moreover that in his time (he having then been but ten years in New England) he that ſhould have been ſeen go in thoſe faſhions the Sectaries and Independents uſually and daily now go in, would have been thought to have had little Religion in him, and he exceedingly marvelled at the liberty all thoſe of the Congregationall way now take, ſaying, that he much ſuspected their ſincerity that now made that a vertue and counted that an honour to Religion which the old Puritans of England deemed a diſhonour to God, and a diſgrace and diſhonour to their holy profeſſion. So that in this point alſo, the practices and way of the Sectaries is not the way of the old Puritans of England and the way of righteouſneſſe, it being the way of vanity and the world, and contrary unto the command of the Apoſtle Saint Paul Rom. 12. ver. 2, 3, 4.

Again whereas the old Puritans of ENGLAND had their fare, diet, and houſhold▪ſtuffe, how rich in eſtate ſoever they were, according to their ſeverall degrees, were it a Yeoman or but an ordinary Gentleman, or a Knight, they ever obſerved their rank; whatſoever, I ſay, or how great ſoever the eſtates of each of them were; the Yeoman had his houſe furniſhed and fared like a Yeoman and not like a Gentleman; the Gentleman he alſo fared like a Gentleman, and had his houſe furniſhed accordingly, and not like a Knight; the Knight in like manner fared like a Knight, and had his houſe furniſhed according to his rank, and not like a Lord; All the old Puritans of ENGLAND every one of them out of conſcience obſerved and kept their rank, and lived and fared according to that degree and order God had placed them in this world, and uſed their ſuperfluity for the clothing of the naked, and feeding of the neceſſitated, and relieving of the poor, many of the which rich Yeomen, Gentlemen, and Knights I could name, ſome of the which to my knowledge layed by yearly out of their eſtates and revenues ſome two hundred pounds, ſome three hundred, yea ſome five hundred pounds all their life time, which they ſent to the godly Ministers here and there diſperſed through the Kingdome to be diſtributed amongst the poor and neceſſitated Chriſtians in thoſe parts, and this was the practice of the old rich Puritans of ENGLAND; yea, many of them maintained a preaching orthodox Minister in ſome blind corner of the Kingdome at their own charges; others of them alwaies entertained one ſilenced Miniſter or other, or took poor neceſſitated Christians children into their Families and bred them as their own: I can ſpeak much to the praiſe of God and to many of their immortall honours upon my own experience concerning the charity of the old Puritans of ENGLAND, who ever kept their ranks, whatſoever their wealth and riches were, and would never exceed in houſhold-ſtuffe, in fare, or diet, whatſoever their hoſpitality was; which notwithſtanding was many times very great; and this order and decency they obſerved out of conſcience, and that they might the better relieve the neceſſities of others; and this was the way the old Puritans of ENGLAND, to my knowledge, walked in, and this was the way of righteouſneſſe as approved on and commanded by God himſelfe, and yet the old Puritans of ENGLAND knew their Chriſtian liberty and what right they had to the creature, as well as any Sectary or Independent in our times.

Now if we compare the Independents and Sectaries, in reſpect of this cuſtome, with the old Puritans of ENGLAND, we ſhall not find them the old Puritans of ENGLAND overgrown, that is, to exceed them in all theſe graces of charity, wiſdome, moderation, frugality, and orderly walking every one according to that rank and ſtation God hath placed them in: for the Sectaries have all of them changed this ancient cuſtome and way of righteouſneſſe, and are all run, as in their opinions, into the way of error, ſo in this, into the by▪path of luxury and ſenſuality: So that the Sectaries generally, although the greateſt part of them through the Kingdome as it is well known, are ſuch as are but newly ſprung up out of the ruines of the State, and that were never borne to any thing, yea many of them, before the troubles of the Kingdome, having ſcarce bread to put in their mouths; yet now are grown to ſuch a height of pride and luxury and ſumptuoſity, that you ſhall find their houſes furniſhed rather like Noblemen and Peers, then ordinary men; and ye ſhall ſee more plate in their dwellings, and all things with more bravery and elegancy, then in the pallaces of the Grandees of the Earth; and their fare and dietis ſo delicious, and ſet out with ſuch curioſity of cookery and all things correſpondent to it, in reſpect of all ſorts of wines and dilicacies and whatſoever rarities the ſeaſons and time of the year will afford, as they exceed the very Princes of the world, by report of thoſe that have been at their entertainments; ſo that Dives in all his glory exceeded them not. Yea, it is well known and can be proved, that many of them that were never born to three halfpence a year of inheritance, nor never were worth any thing but what they have got in theſe troubleſome times by the ruines and miſeries of others, that theſe very fellows are taſters to all the Noblemen and Peers of the Kingdome: And their very Predicants are grown ſo dainty that they muſt be ſerved before the Lords and mighty rich men in all markets; for they will outbid the greateſt of them for the ſatisfying of their pallates: So that whatſoever rarities, according to the ſeverall ſeaſons of the year, whether from ſea or land, are ſtirring, they are ordinarily the men that have the firſt guſto of them; So that they exceed the daintyeſt and moſt delicate Dames and Ladies, by the relation of thoſe that are acquainted with their diets; ſo that all fine things are taſted and eat in their houſes before they are ſo much as heard of in Noblemens Families, whereas the old Puritans of ENGLAND denyed themſelves all theſe things, who were uſually, according to the proverbe, the firſt that were laſt ſerved.

This I have heard affirmed by great Gentlemen and travellers, very gallant men, that were ſometime very intimate with the Sectaries and Independents, whoſe familiarity they made uſe of onelyonly to pry into their ſeverall humours, and whom the Sectaries had ſome hope to have gained to their party; and therefore ſpared not in their entertainments; theſe very Gentlemen, I ſay, have aſſerted unto me, that whatſoever things were thought ſome ten years ſince to be rarities in all Princes, Dukes, Marqueſſes, and Noblemens houſes, and were rarely to be found in any other places, they met dayly with them in every ordinary Independent and Sectaries houſe upon all occaſions; So that they vowed unto me, they thought them the onelyonly Helieogabaliſts in the world, and the greateſt Senſualiſts; and they obſerved that generally there was more luxurious entertainments now amongſt them in theſe times that called for mourning and faſting, then ever were in the richeſt Subjects houſes in the times of the Kingdomes proſperity; So that if ever there were a generation of men in the world that in their fulneſſe of bread and in their felicity forgot the afflictions of Joſeph, they were the Independents and Sectaries who are alwayes feaſting, which was one of the principall cauſes, as they profeſt unto me, that made them beleeve they were not the onelyonly Saints, their actions being ſo unſaint-like; which made them alſo pry farther into their dealings and proceedings, which they found to be altogether contrary unto the royall law of Love: for as they ſaid, all their charity was ever limited within the confines of their own fraternity, and to ſuch onelyonly as were either of their party or they had hopes to gain; in all which things they are different from the old Puritans of ENGLAND, who walked in that way of righteouſneſſe which teacheth every man a moderation and right uſe of the creature, and to keep within their bounds, and to extend their charity towards all, especially towards the poor and indigent; and not to ſpend all upon themſelves in luxury and vanity, and that at ſuch times as call for mourning and faſting, and when there are ſuch multitudes of diſtreſſed godly families as are drove from houſe and home and have been made a prey to the ſpoilers, whom the Sectaries will ſee lie famiſhing in the ſtreets, rather then they ſhall receive the leaſt reliefe from them, unleſſe they will become of their fraternity, which many of them to my knowledge out of meer neceſſity were forced to be, or elſe they could not have had the leaſt reliefe from them, which is not the way of righteouſneſſe, and that way God hath chalked out through his holy Word for all his Saints and Servants to walk in, ſaying, that they ſhould always have the poor amongſt them, and that their charity ſhould be extended to all; and therefore commands all his ſervants Mat. 5. ver. 48. to be perfect as their heavenly father is perfect, and ver. 44, 45, 46, 47. injoyning them, That they ſhould love their enemies, and bleſſe them that curſe them, and do good to them that hate them, and pray for them that despightfully uſe them and perſecute them. And telling all his ſervants, That by their ſo doing, they ſhall ſhew themſelves to be children indeed of their heavenly father, who makes his Sun to riſe on the evill and on the good, and ſendeth rain on the just and on the unjuſt; ſaying, If you love them only that love you, what reward have you? Do not even the Publicans the ſame? And if you ſalute your brethren only, what do you more then others? Do not even the Publicans ſo? And then the Lord ſet before all his people his own example for their imitation, to teach them to do good unto all; and this was the way of righteouſneſſe the old Puritans of ENGLAND walked in, doing good to all; which the Sectaries have quite forſaken: For it can ſufficiently be proved, that all their charity is confined to thoſe of their ſeverall ſects: So that if at any time they have been ſent unto and ſolicited by ſuch as knew how wealthy they were, and able to relieve others, and how ready alſo and open▪hearted and handed they had formerly been (which was their praiſe and honour) to the relieving of any that were in neceſſity, eſpecially if they were godly; thoſe men, I ſay, having no ability to relieve them, they being themſelves poor, yet with ſpeciall recommendations, as perfectly knowing them to be ſuch as feared God, ſent them to ſuch of the Sectaries as they knew were very able, and at that time very free to all thoſe that were neceſſitated of their own party, yet could not obtain the leaſt reliefe from them in the behalfe of others, though withall they made known unto them, that thoſe they commended unto their charity had formerly relieved many, and were now brought to that great poverty, that they had not bread to put in their own mouths nor their childrens bellies, through the cruelty & robbery of their barbarous enemies, and were eſcaped only with their lives; I ſay, notwithſtanding all the importunity of thoſe that ſolicited thoſe Sectaries, and notwithſtanding the great indigency and preſent neceſſity they were all in, they could not extort the leaſt reliefe from them, it being replyed and anſwered, that they had enough to relieve of their own, telling them, that they ſhould go to thoſe that were of their own party, and to the Collectors in every pariſh; ſaying, that they muſt have a care of ſuch as were in Church fellowſhip with them; and thus they have ſhut up all bowels of compaſſion to all thoſe that are of a different opinion from themſelves, eſpecially to all thoſe that are of the Presbyterian way, as can be proved by innumerable witneſſes. Yea, they are come to ſuch a height of indignation againſt the Presbyterians, and ſo far they are from relieving any of them, as they will wiſh their ruine, and this is the way the Sectaries now walk in, which is not the way of righteouſneſſe nor of the old Puritans of ENGLAND; for the way of righteouſneſſe is, that they ſhould love their enemies, and do good to them that hate them.

Now all the Independents ſay that the Presbyterians hate them, for ſo in their very prayers they intimate to God himſelfe, that I may now returne to that prayer I formerly mentioned made by the Homothumadon Brother at the great Veniſon Feaſt on the Lords day in one of the grand Sectaries houſes, where all their Church was entertained: He in his prayer ſpake unto God in this manner, Lord (ſaith he) they (meaning the Presbyterians) hate us, becauſe we know more of thee then they doe; we beſeech thee Lord give us to know yet more of thee, and then let them hate us more if they will, &c. Here we ſee they complaine unto God himſelfe (though falſely) that we hate them; now if they walked in the way of Righteouſneſſe that God hath appointed them to walke in, they ſhould doe us good and pray for us, and not be ſo uncharitable as to pray againſt us, and to requite evill for evill, which is the way they walke in, and which was not the way of the old Puritans of England, who had better learned their Leſſon of love and charity. But now to conſider this prayer a little, and ſome other of their expreſſions, and the high prayſes that upon all occaſions they give of themſelves, by all which it will yet the better appeare that they are not the old Puritans of England over-grown in goodneſſe, and exceeding them in ſelfe-deniall, and in all points of piety, godlineſſe, and charity, and in truth and righteouſneſſe; for this very prayer of theirs, with their other ſpeeches and practices, proclame to the world the quite contrary; for I affirme, firſt that the old Puritans never magnified their owne graces: And ſecondly, that both this prayer and many of their other prayers to God, & prayſes of themſelves, are both untrue, Phariſaicall and uncharitable; for the Presbyterians doe not hate them, as they falſely accuſe them, but it is they that hate the Presbyterians, as all their words and actions, and Pamphlets can teſtifie. The Presbyterians as they are bound, hate all falſe wayes, but they hate not the perſons of any, that is the practice of all the Sectaries, as it is well knowne. But whereas this Homothumadon Brother ſaid, that they knew more of God then the Presbyterians, it is moſt falſe; for all the workes and writings of the Presbyterians in all the Reformed Churches can prove and witneſſe the contrary, ſo that the Sectaries are all of them beholding to the learned Workes and Writings of the Presbyterians for all that is in any of them worthy the name of knowledge, out of whoſe learned Bookes they have ſtole it; and I undertake it, and ſhall ever by the grace of God be able to make it good, that in all their preachments they deliver nothing that can deſervedly be called truth, but it hath beene taught by the Presbyterians before they were borne, and that far better then any of them can teach it; and it is moſt certaine that there is more knowledge in ſome one of Calvins Workes, as that of his Inſtitutions, then is in all the Independents and Sectaries put together, which very Booke alone, with the Holy Scripture had it beene diligently read and ſtudied by the people, the Independents and Sectaries, with all their plots and devices could never have gained an hundred Proſelytes. Yea, if young Divines would but well reade and ſtudy learned Mr. Calvins Workes, and but Gualter Tigurinus his Writings, with Peter Martyrs, and Zanchius, paſſing by thouſands of other moſt learned and orthodox Divines, I ſay if they would but diligently reade and ſtudy theſe I have now named, the Independents would never be able with all their skill to ſeduce any one of them. Or did but ordinary Chriſtians now adayes, reade but Calvins Inſtitutions, and but Maſter Perkins upon Iude, with the Holy Scripture, they would quickly relinquiſh all their Independent companies, and their new gathered Churches, and would ſoone perceive that the Sectaries know not more of God, and of Jeſus Chriſt then the Preſbyterians doe; and if poore deluded ſoules would but carefully and ſeriouſly reade the learned Writings of our owne countrey men, as the Workes of Reverend Maſter Richard Rogers, of Maſter Dod, Maſter Iohn Rogers of Dedham, Maſter George Walker, Maſter Bolton, Maſter Iackſon of Woodſtreet, Maſter Scudder, Maſter Bal, or any one of a thouſand of our godly Divines that have writ before theſe Sectaries appeared in the world, they would find that for all both Theoricall and Practicall Divinity, they knew as much of God, yea farre more then any Independents and Sectaries in the world: And yet this is the daily language of the Sectaries, both in their prayers and in their prattle, that any one of their congregationall way, knowes more then a thouſand Presbyterians; yea, they have beene often heard ſay, that every boy and woman in their ſociety can confute any Presbyterian; and upon all occaſions they ſay that they never heard ſo much of Jeſus Chriſt before theſe Sectaries appeared, affirming, that free grace was never ſo richly taught, as it is now by the Independents, when notwithſtanding it is moſt certaine that for all ſaving knowledge whatſoever can be taught or ſpake concerning the knowledge of God, and of Jeſus Chriſt, wherein conſiſts life eternall, Iohn 17, it hath beene a thouſand times better taught, and farre more orthodoxly by the Presbyterians then the Sectaries can teach it; and therefore when they ſay, that never ſo much of Jeſus Chriſt and of free grace was taught before theſe times, it is not only injurious to all the Proteſtant Divines at home and abroad, and exceedingly derogatory to them all; but to all the holy Prophets and bleſſed Apoſtles which have taught us as much concerning God and Jeſus Chriſt, as in the wiſdome of God himſelfe was thought fit for mortall men to know of God and Chriſt, whether wee ſpeake either of the divine Eſſence of God, or of the perſons of the bleſſed Trinity, or of the glorious Workes, names, titles and attributes of God, or whether we ſpeake of both the natures of Ieſus Chriſt, the divine and humane nature, or of the hypoſtaticall union of them both, or of what Chriſt hath either done or ſuffered for us, or of his offices, either Kingly, Prieſtly, or Propheticall, or of whatſoever is neceſſarily to bee knowne for our ſalvation: I ſay and affirme, that whatſoever is requiſite for our learning, is abundantly and clearly ſet downe in the Holy Word of God, by the holy Prophets and bleſſed Apoſtles, and hath faithfully and orthodoxly beene taught and delivered by our holy, godly, painfull, and learned Presbyterian Miniſters in all the Reformed Churches beyond the Seas, and in theſe Churches of England, Scotland and Ireland, and that far better, and more ſoundly and ſolidly then ever it was or can be taught by any Sectaries; for it is well knowne, that our religious Presbyterian Miniſters had as much of the aſſiſtance of the holy Spirit, as ever any Sectaries had, and far more learning then they are either capable of, or can attaine unto; and therefore it is not truly nor humbly ſpake by the Independents, continually to ſay they know more of God then they, and to aſſert that Jeſus Chriſt, and free grace was never ſo much, and ſo well taught, as by the Sectaries; and yet theſe are their daily brags and boaſts, and by the which they with-draw multitudes of ſimple people to their Predicants and Tub-men, and then under pretence of preaching Jeſus Chriſt and free grace, they teach their errors and hereſies, and vent all their blaſphemous doctrines, and deſtructive opinions amongſt them to the deſtroying of their poore ſoules. But ſhould I grant unto theſe men (which were wickedneſſe in me to doe) that they did truly and indeed preach Jeſus Chriſt and free grace, yet to ſay that they preached them more clearly, more fully, and better then ever they were formerly taught, is not farre from blaſphemy, and exceedingly injurious and derogatory to the holy Scripture; for all knowledge that wee are to take notice of concerning God and Chriſt, is ſhut up and contained in the holy Scriptures, out of whoſe confines we are not to ſeeke for any knowledge concerning either God or Chriſt; for wee have a ſpeciall command given us by Chriſt himſelfe, Iohn 5. to ſearch the Scriptures, and we are ſent to Moſes and the Prophets by Father Abraham, Luke 16. 29. and in the 8. of Iſaiah, wee are ſent to the Law and the teſtimony, ſo that they that ſpeake not according to that word, it is becauſe there is no light in them; and Saint Paul in the 1. of the Galat. 8, 9. ſaith that if an Angel from Heaven ſhould teach us any other doctrine concerning Ieſus Chriſt then that which wee have heard, and learned in the holy Scriptures, we ſhould count him accurſed; and therefore if the Sectaries and Independents teach but according to the holy Scripture, then all they teach concerning Chriſt and free grace was taught long before any of the Sectaries were borne, and all they ſay boaſtingly vaunting of this their owne knowledge and preaching, and of theſe their new wayes, they are not the way of Righteouſneſſe, which teaches all men meanly and humbly to think of themſelves, and in honour to prefer others before themſelves, Rom. 12, ver. 10. and in lowlineſſe of mind, to eſteeme others better then themſelves, Phil. 2. verſe 3, 4. and this is the way of Righteouſneſſe God hath appointed his people to walke in, and this was the way the old Puritans of England kept in, who never boaſted they knew more of God and Jeſus Chriſt then their Chriſtian Brethren, as the Independents and Sectaries daily doe, which is the very height of Phariſaicall pride in them to aſſume theſe Prerogativesunto themſelves, and to receive them from others as to be the only Teachers and Preachers of Ieſus Chriſt and free grace, and to be the moſt illuminated and eminent Saints and ſervants of Chriſt, and the moſt excellent lights, which titles are given lately to the Homothumadon diſſenting brethren by one of the Sectaries in a frothy Pamphlet, called Independency no Schiſme, in a pretended anſwer to Maſter Iohn Vicars, who hath writ nothing concerning them but what is Vox populi, and moſt of it knowne to all men to be true: Yea, they are growne to that height of pride and impudencie that they vent their ſingular knowledge of divine myſteries above others, as we may ſee in Saint Dels Epiſtle to the Reader before his Sermon, (where he ſpeaketh) of the great familiarity he hath with Ieſus Chriſt, and of ſome rare knowledge that hee hath received from him of the mind and boſome of the Father, &c. theſe are his own words, and he eſteems of his Presbyterian brethren as of the off-ſcouring of the world, ſaying, that he was counted worthy to be taken into ſome Fellowſhip with Chriſt in his ſufferings, and to endure the contradictions of ſinners, and oft times to encounter the rage and madneſſe of men, yea and to fight with men after the manner of beaſts, altogether brutiſh and furious. This high eſteeme S. Del hath of himſelfe, and counts all his Presbyterian brethren, though in all mens judgements that know them he writes againſt, far more pious and orthodox then himſelfe, but brute beaſts. Now becauſe theſe men talke ſo much of their ſingular knowledge before their Presbyterian Brethren, and of that great familiarity they have with Chriſt, and what tranſcendent knowledge they have received from the mind and boſome of the Father, it will not be amiſſe here to recite ſome paſſages of that ſeraphicall Doctors Sermons, he preacheth in the Army. I will take them out of the booke called the Vindication of certain Citizens, where page 9. they ſet downe certaine points of doctrine that Saint Dell taught in the Army in their hearing, viz.

1. That there are no more of a Church of God in a Kingdome, then there be ſuch as have the Spirit of God in that Kingdome.

2. Neither Old nor New Teſtament doe hold forth a whole nation to be a Church.

3. Whatſoever a State, an Aſſembly, or Councell ſhall ſay, ought not to bind the Saints, further then the judgement of thoſe Saints ſhall leade them.

4. The Saints are thoſe that are now ſtiled Anabaptiſts, Familists, Antinomians, Independents, Sectaries, and the like.

5. The power is in you the people, keepe it, part not with it.

6. The firſt party that aroſe againſt you, namely the prophane ones of the Land, are already fallen under you; and now there is an other party, Formalists and carnall Gospellers riſing up againſt you; but I am confident they ſhall all fall under you.

7. They are willing to become ſubjects, to make the Saints ſlaves, nay, they are all willing to become ſlaves themſelves, that they may tread upon the necks of the Saints.

Theſe points of ſublimated doctrine I find ſet forth publickly, and publiſhed by authority, as delivered by Saint Dell in one of his ſermons at the Army, which I had not put in to this my Epiſtle to the Reader, had I not ſome dayes after the publication of them inquired whether Saint Dell had anſwered to this accuſation againſt him, and underſtanding that he had replyed nothing to it (which he might have done in two houres, if he had beene innocent and not guilty) I tooke it pro confeſſo, knowing that the Preſſes are open for all mens juſt Apologies and defence, eſpecially when I find them open to all wicked and impious Pamphlets, and this as not all that made me beleeve the charge is true againſt him, but becauſe I have heard, and that from men of reputation, and worthy of beliefe, that it is ordinary with him and his complices to preach ſuch doctrines as theſe are, publickly and privately, and to maintaine them whereſoever he comes; all the which I ſhall ever be able God aſſiſting me to prove he never had nor received from the mind and boſome of God the Father, nor from Jeſus Chriſt, though he boaſts much of the Familiarity he hath with Jeſus Chriſt.

If this be the knowledge the Sectaries vaunt ſo much of, and if theſe be the things they pretend they have received from the mind and boſome of the Father, I muſt confeſſe in theſe their notions they out-ſtrip the knowledge of the Saints of old, and of all the holy Prophets and Apoſtles, and of the old Puritans of England, who were ignorant of them all, which was a learned ignorance in them, knowing that God the Father taught a far different doctrine to his people, as I ſhewed a little before, and ſhall more fully declare in the inſuing Diſcourſe. But this I will againe and againe aſſert, that neither the old Puritans of England, nor our godly Presbyterians now, are inferiour to any of the Sectaries for an holy and conſcionable outward walking in all manner of converſation, or in the knowledge of God or of Jeſus Chriſt, or in any kind of knowledge that may truly be called learning or ſcience, whatſoever the Independents and Sectaries may glory and boaſt of themſelvs; & I do farther aſſert that al the godly Presbyters in the church of England do preach Jeſus Chriſt, faith & repentance, and free grace, and that in every Congregation upon all occaſions more orthodoxly, ſolidly, ſincerely and learnedly, with all practicall divinity, then ever any of the Sectaries did or can doe; and therefore they do not know more of God then the Presbyterians doe, as that Homothumadon Brother phariſaically and falſely gloried, and all the Sectaries with him vaunt. So that I ſee no reaſon why wee may not here make uſe of the Apoſtle Saint Pauls words concerning this buſines, who in the ſecond of the Cor. 10. v. 7. 12. 18. Doe you looke on things after the outward appearance (ſaith he)? if any man truſts to himſelfe that hee is Chriſt's, let him of himſelfe thinke this againe, that as he is Chriſt's, even ſo are wee Chriſt's. For we doe not make our ſelves of the number, or compare our ſelves with ſome that commend themſelvs, but they meaſuring themſelves by themſelves, and comparing themſelves amongſt themſelves are not wiſe (or underſtand not) for not he that commendeth himſelfe is approved, but whom the Lord commendeth. So that it ſeemes by Saint Pauls words, not only in this Epiſtle but in others, that the falſe Apoſtles and Seducers of his time had ſome high eſteeme of themſelves, and of their own holineſſe, knowledge and abilities above others, yea above the Apoſtles themſelves, as the Independents and Sectaries of our times have of their great piety and ſufficiencie above their brethren, as all their words, Pamphlets and Vindications daily witneſſe, in which they ſlight all that oppoſe their novelties, and ſtile them vaine men, and ſuch as neither know what to ſay, norhow to hold their peace, vilifying them all as the off-ſcouring, and things of nought, which practice of theirs when it was blamed in the falſe Apoſtles as ſinfull, it cannot be prayſe-worthy in the Sectaries now in our times, who walke in that way of unrighteouſneſſe thoſe falſe Teachers then did, and contrary to that rule preſcribed by God, which is to preferre others before themſelves in honour, which way the old Puritans of England walked in, and not in the way of the falſe Apoſtles, and the Sectaries of our times; for they kept the road way, and the royall way of righteouſneſſe, eſteeming of their brethren better then of themſelves. But the world was never without ſuch a ſort of men: for Solomon ſpeaks of the like, There is a generation of men (ſaith hee) and how lofty are their eyes, and their eye-lids lifted up? and of ſuch creatures Saint Paul ſpeaks, 2 Cor. 11, ver. 22 which made him compare himſelfe with them after this maner; are they Hebrewes? (ſaith he) ſo am I; are they Iſraelites? ſo am I; are they the ſeed of Abraham? ſo am I; are they the Miniſters of Chriſt? I ſpeake (ſaith he) as a foole, I am more, &c. Thus the holy Apoſtle laughs at theſe ſeducers and vaine boaſters, and to make them more aſhamed, he compares himſelfe with them, not fearing to be counted a Jeerer and ſcorner of piety and religion, though hee made himſelfe merry with them, whom he knew very well for all the ſhewes they made of being the Miniſters of righteouſneſſe, that they were a company of Impoſtors, and therefore aſſimilates and likens them to the Devill; for the which if he had lived in our times hee would have been termed a boyſterous and froward ſpirited man, ſhameleſſe, deſerving the name of Cretenſis, againſt whom there would have come out many vindications, telling him that it became not the gravity and wiſdom of old age, and an old profeſſor of Religion to charge, and that publickly, his brethren of unworthy double dealing, and unfaithfulneſſe, though they were all guilty of thoſe crimes. And therefore I ſee no reaſon why any godly conſcientious man ſhould now fear to uſe the ſame method with the deceivers and ſeducers of theſe our times, that Paul did with thoſe in his dayes, and to laugh at them; for it would be an abuſe of gravity to ſpend it upon them who continually glorie of their parts, knowledge and ſanctity, as the ſeducers did in Pauls time, as by the Apoſtles expreſſions through all his Epiſtles is manifeſt, ſeeing it is well known that the Independents and Sectaries of our times in their words and very prayers, and in all their vindications & Pamphlets confeſſe, that they ſeparate from us as an unholy people, & that they know more of God then the Presbyterians, and that all their brethren are the only protious and holy people, and the godly party, the Saints; and for their Miniſters and Paſtors they account them the only Preachers of Ieſus Chriſt and of free grace, the moſt illuminated and eminent Saints and ſervants of Chriſt, and the moſt excellent Lights, all which their expreſſions move mee without feare of being counted a jeerer and ſcorner of piety and religion (which from my ſoule I reverence and honour in all in whom I truly ſee and diſcerne thoſe graces) to make uſe of the Apoſtles example, and to laugh at their grolleries, and imitate him in comparing the Presbyterians with the Independents and Sectaries, which I am confident I may doe without any juſt offence, and therefore with Saint Paul I ſay unto all the Sectaries and Independents, whether people or Miniſters, doe any of them looke on things after the outward appearance? if they truſt to themſelves that they are in Chriſt, let them alſo thinke this againe, that as they are in Chriſt, even ſo are the Presbyterians Chriſt's; are they beleevers? ſo are the Presbyterians; are they Iſraelites? the people that wrestle with God day and night by prayers and ſupplications, and by groanes of the ſpirit, and teares prevaile with God? ſo doe the Presbyterians; are they the ſeed of Abraham? the children of the faithfull, and doe they walke in Abrahams ſteps? ſo are the Presbyterians as well the children of the faithfull as they, and walke as carefully, conſcienciouſly, and unblamably in all manner of converſation before God and towards all men; and therefore in nothing inferiour to them, if the Sectaries and Independents be really and indeed ſuch as they pretend to be; are the Independent Predicants and Pastors, Ministers of Christ? I may truly ſay the Presbyterian Ministers are more, as having had the honour of the converſion of them all, the ſeale of true Ministers, if they were ever truly converted, and of many hundred thouſands beſides, and they are more orthodox Ministers; yea, ſuch as ſtood to their Miniſtry faithfully, and indured the heate and brunt of the day, when all the Miniſters of the Sectaries for the moſt part either ran away, or hid their heads, or moſt baſely temporized, as the whole Kingdome knows. So that whatſoever they can ſpeake of themſelves, in reſpect either of knowledge, graces, or priviledges, or in regard of gifts or indowments, the Presbyterians with far greater reaſon, and with farre better right, and without any vaine gloriation (giving the praiſe of all they have unto God) may challenge unto themſelves, and may truly ever ſay, doe the Independents and Sectaries hope to bee ſaved? The Presbyterians beleeve, that through the grace of our Lord Ieſus Chriſt, they alſo ſhall be ſaved, Act. 15. 15. God having put no difference betweene them and his choſen people the Iewes, purifying their hearts by faith, verſe 9. So that I ſay, whatſoever the Independents and Sectaries can vainly glory in, or boaſt, of the Presbyterians can truly in all humility, and with farre better reaſon ſpeake of themſelvs, yea and truly apply it unto themſelves; ſo that there is no juſt ground why all the Sectaries ſhould thus daily brag of their gifts and graces, and of the ſingularity of their parts, and priviledges, and of their familiarity with Jeſus Chriſt, and of their holineſſe and piety, appropriating all thoſe prerogatives to themſelves, and excluding all their Presbyterian brethren from partaking in them, making them all no ſharers in them, proclaming them all the enemies of Jeſus Chriſt, and the ſonnes of Belial. I ſay and aſſert, that I can ſee no reaſon why they ſhould thus make impropriations of all the priviledges and immunities of the true Saints unto themſelves, and confine all the graces of God to their owne party, and rob all their brethren of all their Chriſtian excellencies, as they in the Army ſpoyle and rob all the Presbyterian ſouldiers of their due honour and prayſes in all thoſe glorious victories God had crowned that whole Army with, and aſcribing all the glory and honour of them all to themſelves, which they call the godly party.

I ſay, I canſee no good reaſon of all theſe their practices; for thus did not the Saints of old, thus did not the old Puritans of England aſſume to themſelves to be the only people of God, preferring themſelves before their brethren upon all occaſions; they walked all of them in the way of righteouſneſſe that God had appointed them to walk in, which was, to give every one their due, and to love as brethren, Rom. 12, which was not to ſeparate from the Aſſemblies of their brethren, counting themſelves more holy then they, for the which they have neither precept nor allowable preſident in all Gods holy Word; and therefore I may truly conclude of them they are not in this their practice the old Puritans of ENGLAND overgrown, exceeding them in vertue or in the way of righteouſneſſe they went in, though they come to us in gray heads, and appear unto us in moſt glorious gravity and in the beauty of old men. For in all theſe proceedings that I have now named, and in many more that I could enumerate, they are not in the way of righteouſneſſe, and in the paths of the Saints of old, and in the way of the old Puritans of ENGLAND and like them, but they may be truly compared, whatſoever they glory of themſelves, to the enemies of the true Saints, I mean the Seducers in all ages, and with the Jeſuites and all Popelins, whoſe actions and examples they better know how to imitate, then the actions and lives of the Saints of old, and the old Puritant of ENGLAND, for they tread rather in the ſteps of the Jeſuites, as the following particulars and practices of all thoſe juglers and impoſtors will manifeſt.

For firſt, as the Jeſuites and Papiſts ſeparate from all our Aſſemblies counting themſelves the onelyonly Catholicks, and all our Congregations Hereticall and all us Heretiques. Even ſo do the Sectaries deal with us, they ſeparate from our Churches as prophane ſocieties, eſteeming themſelves the onelyonly Saints, and their new Congregations the only Churches in which Chriſt is ſet up as King upon his Throne. And as the Jeſuites and Papiſts magnifie themſelves and their Maſters for the onelyonly ſeraphicall Doctors, and in all their writings boast of their eminent learning, and ſlight and contemn all the Proteſtant writers as nothing; ſo do the Independents and Sectaries highly magnifie themſelves, and eſteem of all the Preſbyterians as the off-ſcouring of the earth, making them, the ſillyeſt creatures of the world in compariſon of themſelves, as in all their Vindications and forthy Pamphle s dayly appeareth; yea, they write againſt them with more then an epiſcopall pride; So that in all theſe their dealings they are l…ke the Jeſuites and Papiſts.

Again, as the Jeſuites and Prieſts amongſt the Papiſts make all the Proteſtant Miniſters with the Presbyterian government odious and hatefull to the people, even ſo do all the Independents and Sectaries incenſe the people againſt all our godly Miniſters and Preſbyters, and the Preſbyterian Government, falſly perſwading them, that children killed, Exod. 1. ver. 16. 22. that he might weaken the people of God, ſo the Independents and Sectaries labour to deale with us, for if amongſt the Presbyterians any maſculine ſpirits come forth with Chriſtian manly courage to diſcover the evill of their wayes, having piety, wiſdome, l…arning, abilities, gifts, and parts wherewith they are able to oppoſe their errors, theſe they indeavour to have ſuppreſt and to kill in their good names (which is better then life); and for the accompliſhing of this they have their agents beſides their ſcurrilous & reviling pamphlets) to ride from City to Country, and to go from houſe to and to caſt all the males (that knowingly and conſcienciouſly appear of a contrary judgement unto them) into the deep rivers of Calumnies, laying on their backs ſuch loads of falſ defamations as may for ever drown them in their credits and reputations in the torrents of this troubleſome world, and by this their Egyptian policy they ſuppoſe in a ſhort time to weaken the Presbyterians, making them by their reproaches unfit for any imployment in Church and State, as if they were dead men, by which means they bring in their own party, and ſo think to increaſe and ſtrengthen themſelves; but thoſe their diabolicall practices with all their Agents God will in his due time fully diſcover and certainly deſtroy and down them all in the ſea of his indignation, they being all contrary unto his holy Word and royall Commands; and therefore although they come to us in their gray heads, yet they are not in the way of righteouſneſſe, nor in the way of the old Puritans of ENGLAND.

And t…uly if we look into the whole proceedings of the Independents and Sectaries of our times, we ſhall find them moſt agreeable to all the practices both of the Jeſuites and Aegyptians and the Phariſees of old, thoſe cruell enemies of God and his people and dear ſervants; for the Phariſees would ever oppoſe Chriſt and interrupt him in his Miniſtery; and their weapons they deal with are all carnall, as thoſe I have now mentioned, and that weapon my brother Burton cometh out againſt me with, viz, his Phocions hatchet, which I cannot but ſpeak ſomething of before I conclude this my Epiſtle to the Reader.

In the ſeventh Page of his book he hath theſe words.

You bring (ſaith he) the Scripture for you; Come on brother, let you and me try it by the dint of this Sword. And truly, I ſhall by the helpe of my God make no long work of it. You ſpend about eleven ſheets, wherein you have woven ſundry long threaden arguments, to meaſure out your Dependent Preſbytery, as holding paralell with the line of Scripture. Now you m…nſt pardon me (ſaith he) if I ſhall aſſay, according to an old Proverb, with one ſtroke of Phocions hatchet, to cut in two the long thred of your Alcibiadian fluent and luxuriant Rhetorications. Thus he.

Here my brother Burton ſeems to deſire that he and I may try out the truth of what I have written by the dint of the ſword of the Scripture: and I ſay as David did in another ſenſe, 1 Sam. 21. 9.) There is none like that; but he immediately forſakes that weapon and betakes himſelfe to Phocions hatchet, and that is his Pole-ax. Truly I exceedingly pity him, who ſtrives to maintain a way that brings him into ſuch a ſtraight that he cannot cut in two the arguments brought againſt him without a hatchet: whereas the Sword of the holy Scripture is ſharp enough to cut in two with one ſtroke any erroneous arguments: For the Word of God is quick and powerfull, and ſharper then any two-edged ſword, piercing even to the dividing aſunder of ſoul and spirit, and of the joynts and marrow, and is a diſcoverer of the thoughts and intents of the heart, Heb. 4. 12. But he knowing very well, that with the ſword of the ſpirit (which is the Word of God Gal. 6. 17.) though it be a two-edged ſword, &c. that he could never cut in two with that weapon my arguments, the truth and ſtrength of them being drawn out of the Word of God upon which I have grounded all my aſſertions, which is a ſure unmoveable and impregnable foundation; therefore laying aſide the ſword of the Scripture, he vapours with an unknown hatchet (a deſperate carnall weapon) and to pleaſe himſelf he aſſays to chop, hack and mangle my arguments, which he is never able to cut in two with all his ſtrength and ſtrokes. Surely none but a bad cauſe, and an unwarrantable way had need to make uſe of ſuch a weapon.

Now for the Presbyterians, as their way is warrantable being grounded on the holy Scripture, the good Word of God, the practice of the Apoſtles, and all the Churches conſtituted by them; ſo the weapons of their warfare are not carnall, but mighty through God, to the pulling down of ſtrong holds, 2 Cor. 10. 4. And for my part, I am reſolved never to uſe any other but that heavenly weapon (the ſharp ſword of the ſpirit) for the hewing and pulling down of all the ſtrong holds of the Independents and Sectaries, and for the dividing and cutting in two all their erroneous opinions, and by the help of my God and through the power of his might and by his aſſiſting grace I ſhall never doubt, but by the dint of that ſword ever be able to try it out with my brother Burton and all thoſe of his fraternity, and to oppoſe any adverſaries of the truth, and to make no long work of it, and alwayes to be ſufficiently armed to maintain it and all the wayes of God which I have formerly ſuffered for, and still continue to hold forth and perſevere to walk in.

Now before I conclude, I cannot but ſpeak ſomething upon this occaſion concerning Phocion whom my brother Burton makes mention of, that I may informe the Reader a little of the truth of that ſtory, and to ſhew that he is miſtaken concerning that Proverbiall ſpeech; but how fitly it belongs unto my brother Burton the ſequell of the diſcourſe will declare. Now he repreſents this Phocion to the world as if he had bin ſuch another creatures as Hercules was, and that as he had his club by which he did many pretty feals, ſo he ſpeaks of Phocion as if he had had his hatchet likewiſe. But Eraſmus a man better skill'd in all Hiſtories and in the Annals of the times, then my brother Burton or any of his way, who are for the moſt part ſtrangers and enemies to all good litterature, out of Demoſthenes ſetting down the truth of that ſtory, deſcribes Phocion to have been ſome Sectary in Philoſophie, but yet ſuch a triviall and worthleſſe one, that Demoſthenes speaking of him, ſaith, That Phocions Arguments were ſo far from having any ſtrength or validity in them to perſwade any man to imbrace his doctrine and opinion, that by the weakneſſe of them and the contradicting of himſelfe and the fond handling of the controverſie, he affirmeth, that Phocion was his own executioner, and the only hatchet of his own Arguments, and who oppoſed, yea overthrew his own principles: Phocion (ſaith Demoſthenes) is his own hatchet to deſtroy and cut in ſunder his own Arguments. The words of Eraſmus relating that ſtory are theſe, In adagiis Eraſmi printed Hanoviae M. D. C. XVII. fol. 485. Demosthenes (ſaith he) Phocionem appellare ſolet ſuorum Argumentorum ſecurim. Thus Eraſmus expreſſeth him ſelf touching that buſineſſe. And this is the true ſtory concerning that matter in Demoſthenes, who makes Phocion the hatchet and destroyer of his own Arguments. Now my brother Burton ſpeaks of Phocion, as if indeed he had been armed with ſuch a weapon to incounter his enemies withall, which was nothing ſo. But the ſtory may truly be verified in my brother Burton, who is indeed like Phocion and is his own executioner and the very hatchet of his own arguments, that really divides the head and heart of all his own and of all the Independents doctrine; ſo that I may truly ſay of him, that he hath not onelyonly ſorely and deſperately wounded his own cauſe, but abſolutely murthered and taken away the life of Independency; Yea, whiles with this hatchet he came out againſt me to cut in two the long thred (as he ſpeaks) of my Alcibiadian fluent and luxuriant Rhetorications, and to wound me ſoul and body, he hath wounded himſelfe and all his brethren under the fifth ribb; and that when he ſeemed in love to take them all by their great white basket-hilted beards to kiſſe them; & that which I now ſay of him, I am confident that all thoſe that ſhall vouchſafe to read the inſuing diſcourſe without prejudice, and ſee what I have anſwered to him and all thoſe of his ſociety, will ſay.

It is uſuall with all the Independents to ſay of any Presbyterians that write againſt their wicked practices and novelties, although they do it with moſt ſingular reaſon, wiſdome, and moderation, and with all evidence of demonſtration, that by their writing againſt their wayes they not only wronged themſelves and the Presbyterian cauſe, and that very much, but that they have been a great occaſion of increaſing Independents and advancing their party, when notwithſtanding it is well known to the judicious and learned that they have given the Sectaries a fatall blow by diſcovering the vanities and errors of their wayes to all men. But what the Independents and Sectaries falſly vaunt in this point, (as they do of their graces and vertues) may truly be ſaid of Maſter Knollys, I. S. and my brother Burton, that if ever any men have wronged their cauſe, and advanced their adverſe party, they have done it; as I am confident all they will ſay that ſhall deliberately read the following diſcourſe; for there they ſhall ſee how they not only upon all occaſions contradict themſelves, and through their ignorance and temerity overthrow their own principles, and are enemies to their own cauſe; but how they like the Midianites deſtroy one another with their own ſwords, and at that time when they thinke mortally to wound their adverſaries and utterly to vanquiſh them and to obtaine the victory.

All that I have more in this place to add, is this, That it concerns all men ſeriouſly to look about them: and as they will not be deterred by any art of perſwaſion when either their lands or estates are queſtioned from ſearching into their evidences and the laſt wills and teſtaments of their fathers, Parents, and friends that gave them their inheritances, ſo they ought not by any perſwaſions of men to be diſſwaded now to ſearch the good will and teſtament of their heavenly father and all the evidences of holy Writ, and to ſee what all their adverſaries can pretend againſt their right & juſt title to them. Let them ever make thoſe living Oracles Act. 7. their Counſellors, they will adviſe them for their preſent good and ſhew them the right way to their eternall & everlaſting Patrimony the kingdome of glory. Now that they may be all made more ſtudious and diligent in the ſcrutiny of thoſe heavenly records when as ſo many Sectaries and Independents lay falſe claim to their caeleſtial inheritance and pretend that the Presbyterians have no juſt title and claim to the way that leads thereto, ſhall ever be the prayer of him who from his ſoul wiſhes that all men may grow in grace, and in the knowledge of our Lord and Saviour Jeſus: to him be glory both now and for ever, 2 Pet. 3. 17.

John Baſtwick.