A Dissuasive from the Errors of the time, Table of contents
The CONTENTS of the following Treatiſe.
The Preface
THe chiefe and firſt meane to extinguiſh the flames of our warre, is, the waters of our heart poured out in prayers to God, pag. 1
Reformation after mourning, is the ſecond ſtep to a ſolid peace, p. 2
The corruption of the Church, is the fountaine of our preſent miſery, ibid.
The State cannot be ſetled till the Church be firſt reformed, 3
Every man would help what hee can to recover the languiſhing Church from her deſperate diſeaſe, ibid.
The offer of a ſtrange and eaſie remedy of a Looking-glaſſe, 4
The malignity of Errour, ibid.
The Authors intention is to ſet down in a Table for the cleare view of all, the errours which trouble us, ibid.
And that with Iuſtice and Love toward all perſons, 5
The partition of the enſuing Treatiſe, 6
Epiſcopacy was the mother of all our preſent Sects, ibid.
Presbytery will be their grave, 7
The Presbyteriall way of proceeding, ibid.
What England rationally may expect from Presbyteries and Synods, 8
Chap. 1. The originall and progreſſe of the Browniſts.
Satan is the great enemy of the Churches Reformation, 9
His chiefe inſtruments alwayes have been profeſſed friends to Religion, ibid.
Reformation at the begining did run with one impetuous current, ibid.
What was its firſt ſtop, 10
The fountaine of Proteſtant diſcord, ibid.
The unhappy principle of the Lutherans, ibid.
And the more unhappy principle of the Anabaptiſts, 11
Somewhat of both theſe wayes was entertained in England, ibid.
The originall of the Engliſh Biſhops and Ceremonies, ibid.
The originall of the Separatiſts, 12
Browniſm is a daughter of Anabaptiſm, 13
Bolton the firſt known Separatiſt in England hanged himſelfe, ibid.
Brown the ſecond leader of that way, recanted his ſchiſm, and to his death was a very ſcandalous perſon, ibid.
The humour of Barrow the third maſter of this Sect, 14
The ſtrange carriage of Iohnſon and Ainſworth, the next two leaders of the Browniſts, ibid.
The horrible wayes of Smith their ſixth maſter, 15
The fearfull end of Smith his wandrings, 16
Robinſon the laſt grave and learned Doctor of the Browniſts, did in the end undermine his party, 17
Robinſon the authour of Independency, ibid.
Chap. 2. The Doctrine of the Browniſts.
They hold that all Churches in the world, but their own, are ſo polluted, that they muſt be ſeparate from, 20
Their injurious ſlanders of the Church of England, ibid.
Yet ſometimes they ſay, that communion maybe kept with her both in preaching and prayer, ibid.
Their like dealing with all the other Reformed, 21
Their flattering of forraign Churches is not to be regarded, ibid.
The matter of a Church they make to be reall Saints only, 22
Their unreaſonable ſtrictneſſe in this one point, is the great cauſe of their Schiſm, ibid.
They place the forme of their Church in an expreſſe Covenant, 23
Seven may make a perfect Church, yea two or three, ibid.
The erecting of a Church, requires neither the Magiſtrates nor Miniſters aſſiſtance, ibid.
They put all Church power in a handfull of people, without any Paſtor, 24
The election, ordination, depoſition and excommunication of the Miniſter, belongs to his flock, and to it alone, ibid.
Every man of the Congragation may preach, and publikely rebuke, not only the Paſtor, but the whole flock, yea and ſeparate from it, 25
Some of them give the celebration of the Sacraments alſo to private perſons, ibid.
The ſolemnizing of marriage they give to Parents, but Divorces they commit to the parties themſelves, 26
They make every Congregation independent, and of Soveraigne Authority, ibid.
Their judgement of Synods, 27
Their high conceit of their own way, and injurious depreſſing of all others, ibid.
Churches, Bels, Tythes, Glebes, Manſes, and all ſet maintenance of Miniſters, are unlawfull; not ſo much as a Church, yard muſt be kept up for buriall, but all muſt bury in the fields, ibid.
The dayes of the week, the months, the yeare of God, they will not name, 28
No Pulpits, no Sand-glaſſes in Churches, no Gowns, ibid.
All ſet prayer, even the Lords prayer, and all Pſalms in meeter, yea in proſe, if uſed as praiſes, are unlawfull, 29
Their opinion of preaching and Sacraments, ibid.
Their ſtrange way of celebrating the Lords Supper, ibid.
They reject Catechiſmes, the Apoſtles Creed, and all reading of Scripture without expoſition, 30
After preaching they prophecy, ibid.
Then come their Queſtions, ibid.
After all, they attend a very tedious diſcipline, ibid.
Brown is for liberty of Conſcience, ibid.
His followers are againſt it, 31
Their carriage towards the Magiſtrate, ibid.
They ſpoyle Kings and Parliaments of their Legiſlative power, ibid.
They oblige the Magiſtrate to kill all Idolaters, ibid.
But to ſpare all theeves, 32
They will have the Ʋniverſities deſtroyed, ibid.
Secular Authors and Learning muſt be aboliſhed, ibid.
Preachers muſt ſtudy no other books but the Bible, ibid.
Chap. 3. The originall and progreſſe of the Independents, and of their carriage in New-England.
Independency is the ſmalleſt of all the Sects of the time for number, but greateſt for worth of its followers, 53
Independents are the Separatiſts off-ſpring, ibid.
When the ſpark of Browniſm was dying out in Holland, a little of its aſhes carried to New-England, broke out there into a laſting flame, 54
By what meanes theſe aſhes were kindled, ibid.
Mr Cotton at firſt a great Oppoſite to that way, 55
Mr Cotton with little adoe, became the great Patron of that Errour, ibid:
Mr Cotton was the miſ-leader of Mr Goodwin and others, 56
Mr Cotton often deceived, hath given his patrociny to divers groſſe errours, ibid.
Why God permits great men to fall in evident errours, ibid.
His Prelaticall, Arminian, and Montaniſtick tenets, 57
His Antinomy and Familiſm, ibid.
Independency full as unhappy as Browniſme, 58
Wherefore ſo much of the Independent way lies yet in darkneſſe, 59
The fruits of Independency in New-England, ibid.
Firſt, it hath put thouſands of Chriſtians in the condition of Pagans, ibid.
Secondly, it hath marred the converſion of Pagans to Chriſtian Religion, 60
Thirdly, it did bring forth the fouleſt hereſies that ever yet were heard of in any Proteſtant Church, ibid.
A few examples of the many abominable hereſies of the New-Engliſh Independents, 61
The greateſt part of their Churches were infected with theſe errours, ibid.
The piety of theſe Hereticks ſeemed to be ſingular, ibid.
Their malice againſt all who oppoſed them, was ſingular, eſpecially againſt all their orthodox Miniſters and Magiſtrates, 62
Their errours in opinion did draw on ſuch ſeditious practiſes, as did well neare overturne both their Church and State, ibid.
Their proud obſtinacy againſt all admonitions, was marvelous, p. 63
In the midſt of their profeſſion of eminent Piety, the profaneneſſe of many of them was great, p. 64
Notwithſtanding of all this we deſire from our heart to honour, and imitate all and every degree of truth and Piety, which did ever appeare in any New-Engliſh Chriſtian, p. 65
Chap. 4. The carriage of the Independents in Holland at Rot…rdam and Arnheim, p. 75.
Independency was no fruitfull tree in Holland, p. 75
Mr Peters the first planter thereof at Roterdam, ibid.
Their Miniſters, Mr. Bridge, Mr Simpſon, and Mr Ward, renounced their Engliſh Ordination, and as meere private men tooke new Ordination from the people, ibid.
They did quickly fall into ſhamefull diviſions and ſubdiviſions, p. 76
The people without any just cauſe depoſed their Miniſter, ibid.
The Schiſmes at Roterdam were more irreconcileable then thoſe at Amſterdam, p. 77
Anabaptiſme is like to ſpoile that Church, p. 78
Theſe of Arnheim, admire and praiſe themſelves above all meaſure. ibid.
The eaſineſſe of their baniſhment and afflictions. p. 79
The new Light at Arnheim, brok out in a number of ſtrange errors. ib.
Firſt, groſſe Chiliaſme. ibid.
Secondly, the groſſeſt blaſphemy of the Libertines, that God is the Author of the very ſinfulneſſe of ſinne. p. 80
Thirdly, the fancy of the Euthuſiaſts, in contemplating God as God abſtracted from Scripture, from Chriſt, from grace, and from all his attributes. ibid.
Fourthly, the old Popiſh Ceremonies of extreme Unction, and the holy Kiſſe of peace. p. 81
Fifthly, the diſcharging of the Pſalmes, and the apointing of a ſinging Prophet, to chant the Songs made by himſelfe, in the ſilence of all others. ibid.
Sixthly, the mortality of the ſoule. ibid.
Seventhly, the conveniency for Miniſters to preach covered, and celebrate the Sacraments uncovered: but for the people to heare uncovered, and to participate the Sacraments covered. p. 82.
Their publick contentions were ſhamefull. ibid.
Cap. 5. The Carriage of the Independents at London. p. 90
The worke of the prime Independents of New-England, Arnheim, and Roterdam, theſe five yeares at London. p. 90
They did hinder with all their power ſo long as they were able, the calling of the Aſſembly, ibid.
When it was called, they retarded its proceedings, p. 91
That the Churches of England and Ireland lye ſo long in confuſion, neither Papiſts, nor Prelates nor Malignants have been the cauſe, ibid.
But the Independents working according to their Principles, p. 92
The great miſchiefe of that Anarchy wherein they have kept the Churches of England, and Ireland, for ſo long a time, ibid.
Independency is the mother of more Hereſies and Schiſmes at London, then Amſterdam ever knew, ibid.
Independency at London doth not only bring forth, but nouriſh and patronize Hereſies and Schiſmes, contrary to its cuſtome either in New-England or Amſterdam, p. 93
How hazardous it may prove to the State of England, p. 94
Chap. 6. An Enumeration of the Common Tenets of the Independents. p. 101
Why it is hard to ſet downe the Independents Poſitions, p. 101
They have declined to declare their Tenets, more then hath ever been the cuſtome of any Orthodox Divines, ibid.
When they ſhall be pleaſed to declare themſelves to the full, their principle of change will hinder them to aſſure us that any thing is their ſetled and firme Tenet wherein they will be conſtant, ibid.
The chiefe Tenets which hitherto they have given out, and not yet recalled, p. 102
They reject the name of Independents unreaſonably, and for their owne diſadvantage: ibid.
When it is laid aſide, the more infamous name of Browniſts and Separatiſts will inevitably fall upon them. ibid.
They avow a Semi-Separation, but a Seſqui-Separation will bee proven upon them. p. 103
The Independents doe ſeparate from all the reformed Churches, upon far worſe grounds then the Browniſts were wont, to ſeparate of old, ibid.
Their acknowledgement of the reformed for true Churches, doth not diminiſh but increaſe their Schiſme, ibid.
They refuſe all Church Communion, and Memberſhip in all the reformed Churches, ibid.
They preach and pray in them as they would doe among Pagans; only as gifted men to gather materials for their new Churches. p. 104.
About the matter of the Church, and qualification of Members, they are large as ſtrict▪ as the Browniſts, admitting none but who convinces the whole Congregation of their reall regeneration. p. 105
Beſide true grace, they require in the perſon to be admitted, a ſutableneſſe of Spirit with every other Member, p. 106
But in this they are laxer then the Browniſts, that they can take in without ſcruple, Anabaptiſts, Antinomians and others, who both in life and Doctrine have evident blots, if ſo they be zealous and ſerviceable for their way. ibid.
About the forme of the Church (a Church-Covenant) they are more punctuall then the Browniſts. ibid.
They take the power of gathering and erecting of Churches, both from Magiſtrates and Miniſters, placing it onelyonly in the hands of a few private Chriſtians who are willing to make among themſelves a Church-Covenant. p. 107
This power of erecting themſelves into a compleat and perfit Church, they give to any ſeven perſons, yea to any three; neither admitt they more into a Church then can altogether in one place commodiouſly adminiſter the Sacraments and Diſcipline. ibid.
The Independents will have all the ſtanding Churches in England except them of the Sectaries diſſolved, and all their Miniſters to become meerely private men, and any three perſons of their way to be a full Church. p. 108
VntoUnto this Church of ſeven perſons, they give all and the whole Church power, and that independently. ibid.
VntoUnto this Congregationall Church alone, they give the full power of Election and Ordination, of Depoſition and Excommunication, even of all their Officers, and of the finall determination of all Eccleſiaſticall cauſes, p. 109
The difference of Iohnſon and Ainſworth, about the power of the people and Presbyterie diſtinct one from the other, is not yet compoſed among the Independents, ibid.
The common Doctrine of New-England is Ainſworths Tenet, that the people alone have all the power, and may excommunicate when there is cauſe, all their Officers, ibid.
Mr. Cotton the other yeare did fall much from them and himſelfe towards Iohnſon, teaching that the whole power of Authority is onelyonly in the Officers, and the people have nothing but the power of Liberty to concurre; That the Officers can doe nothing without the people, nor the people any thing but by the Officers. p. 110
Yet that both Officers and people or any of them, have power to ſeparate themſelves from all the reſt when they finde cauſe, ibid.
The London Independants give more power of Eccleſiaſticall Iuriſdiction then the Browniſts, unto woemen, p. 111
Some of them permit private men to celebrate the Sacraments, ibid▪
Browniſts and Independents doe perfectly agree i… the point of Independency, ibid:
If a corrupt or negligent Congregation doe not cenſure the… owne Members, all the Aſſemblies in the world may not attempt to cenſure any of them, though moſt apparently they did corrupt a whole Nation with the groſſeth Hereſies, or moſt ſcandalous vices, p. 112
The point of Independency is either the root, or the fruit of many Errours, ibid.
To temper the crudity thereof, they adde to it three moderating Poſitions, but for little purpoſe, ibid.
They grant the being of Synods, but not of Claſſicall Presbyteries. p. 113
Their Synods are meerely Browniſticall without all Iuriſdiction, wherein every one of the people may voyce; alſo they are meerely Elective and only occaſionall, ibid.
The Sentence of non-Communion is Mr. Cottons invention, to ſupply that defect which themſelves make in the Ordinances of God, ibid.
It puts in the hand of every man a power to ſentence all the Churches of the World, p. 114
It carries to the higheſt degree of Separation, ibid.
Their ſupply of the defects of Independency, by the power of the Magiſtrate, was a remedy which they learned from the Browniſts; but now they have caſt it aſide, denying to the Magiſtrate all power in matter… of Religion, p. 115
The Independents doe advance their fancies, to as high a pitch of glory as the Browniſts, ibid.
They are the Browniſts Schollers in many more things, beſide the conſtitution and government of the Church, ibid.
They give to the Magiſtrate the celebration of Marriage, ibid.
Mr. Milton permits any man to put away his wife upon his meere pleaſure without any fault, and without the cogniſance of any Iudge, p. 116
Mr Gorting teaches the wife to put away her Huſband, if he will not follow her in any new Church-way which ſhe is pleaſed to embrace, ibid.
They are againſt all determinations of the circumstances of Worſhip, and therefore all Church Directories are againſt their ſtomacks, ibid.
The common names of the dayes of the week, of the Months of the yeare, of the yeare of God, of many Churches and Cities of the Land, are as unlawfull to them as to the Browniſts, ibid.
All Tythes and ſet-mayntenance of Miniſters they cry downe, but a voluntary contribution for the maintenance of all their Officers they preſſe to a high proportion, with the evident prejudice of the poore, p. 117
In their ſolemne Worſhip, oft times they make one to pray, another to preach, a third to Propheſie, a fourth to direct the Pſalme, and another to bleſſe the people. ibid.
They make it a divine Inſtitution without any word of preface, to begin the publick Worſhip with ſolemn prayer for the King and Church, p. 118
After the Pastors Prayer, the Doctor reads and expounds, ibid.
In preaching, they will be free to take a Text or not, as they find it expedient, ibid.
After the Sermon, any of the people whom they thinke able, are permitted to propheſie, ibid.
All are permitted to propound in the face of the Congregation, what queſtions upon the Sermon they thinke meet, ibid.
About the Pſalmes they have divers ſtrange conceits, but the ſpeciall is their new Ordinance of a ſinging Prophet, who is place of the Pſalmes ſingeth Hymmes of his owne making in the midſt of the ſilent Congregation, ibid.
They grant the lawfulneſſe of read Prayers in diverſe caſes, p. 119
They will have none to be baptiſed but the children of their owne Members; ſo at one daſh they put all England except a very few of their way, into the ſtate of Pagans, turning them all out of the Chriſtian Church, denying to them Sacraments, Diſcipline, Church-Officers and all that they would deny to the Pagans of America, ibid.
They open a doore to Anabaptiſme by three farther Poſitions. Firſt, they require in all to be baptiſed a reall holineſſe above a foederall, which in no Infant with any certainty can be found, ibid.
Secondly, they eſteeme none for their Baptiſme and Chriſtian education a Member of their Church, till they have entred themſelves in their Church Covenant, p. 120
Thirdly, they call none of their Members to any accompt before their Presbytery for obſtinate rejecting of Paedo-baptiſme, although the Browniſts doe excommunicate for that ſinne, ibid.
They participate with none of the reformed Churches in the Lords Supper, yet they ſcruple not to communicate with Browniſts and Anabaptiſts, ibid.
Their way of celebrating the Lords Supper, is more dead and comfortleſſe then anywhere elſe, p. 121
They have no catechiſing, no preparation, nor thankſ-giving-Sermons; ordinarily they ſpeake no word of the Sacrament in their Sermons and prayers, either before or after, ibid.
They have onelyonly a little diſcourſe, and ſhort prayer in the conſecration of both the Elements; thereafter, in the action nothing but dumb ſilence, no exhortation, no reading, no Pſalme, ibid.
They require none of their Members to come out of their Pewes to the Table, and they acknowledge no more uſe of a Table then the Browniſts at Amſterdam, which have none at all, ibid.
They teach the expediency of covering the head at the Lords Table. p. 122
They are as much for the popular Government as the Browniſts, ibid.
All Diſcipline muſt be executed in the preſence and with the conſent of the whole people, and all muſt paſſe by the expreſſe ſuffrage of every one, p. 123
Diſſenters not onelyonly looſe their right of Suffrage for the time, but are ſubjected to cenſure if they continue in their diſſent, ibid.
They are much for private meetings; for it is in them that they uſually frame the Members of other mens Congregations into their new mould; but the Browniſts, and they of New-England having felt the bitter fruits of ſuch meetings, have relinquiſhed if not diſcarged them, ibid.
They flatter the Magiſtrate, and ſlander the reformed Churches without cauſe, p. 124
Some of them are for the aboliſhing of all Magiſtracy, ibid.
All of them are for the caſting out, and keeping out of the Chriſtian Church all Princes; all Members of Parliament, all Magiſtrates of the Counties and Burrowes that now are, and that ever have been, and are ever like to be hereafter, except a very few. p. 125
Theſe few Magiſtrates which they would admit, have no ſecurity but by the errour or malice of a few, to be quickly caſt out of the Church without any poſſibility of remedy, ibid.
When they have put all who are not of their mind out of the places of Magiſtracy, yea out of all Civill Courts; the greateſt Magiſtrates they admitt of, be they Kings or Parliaments, they ſubject them all to the free will of the promiſcuous multitude, ibid.
When Magiſtrates will not follow their new errours, they have been very ready to make Inſurrections to the great hazard of the whole State, p. 126
Many of them deny to the Magiſtrate any power at all in the matters of Religion, ibid.
Their principles doe ſpoile Princes and Parliaments of their whole Legiſlative power; they aboliſh all humane Lawes that are made, and hinder any more to be made, p. 127
The Civill Lawes which Mr Cotton permits men to make, binde no man any further then his owne mind is led by the reaſon of the Law to Obedience. p. 128
They put the yoke of the Iudiciall Law of Moſes on the neck of the Magiſtrate, ibid.
They give to their Miniſters a power to ſit in Civill Courts, and to voyce in the election of the Magiſtrates, and to draw from Scripture civill Lawes for the Government of the State, ibid.
They offer to perſwade the Magistrate contradictory Principles according to their owne intereſt; in New-England they perſwade the Magiſtrate to kill Idolaters and Hereticks; even whole Cities, men, women and children. p. 129
But here they deny the Magiſtrate all power to lay the loſt reſtraint upon the groſſeſt Idolaters, Apoſtates, blaſphemers, Seducers, or the greateſt Enemies of Religion, ibid.
No great appearance of their reſpect to ſecular Learning and Scholes, ibid.
Independency much more dangerous then Browniſme, ibid.
Chap. 7. It is unjuſt ſcrupuloſity to require ſatisfaction of the true grace of every Church Member.
The Independents prime Principles, p. 154
Its unjust ſcrupuloſity to require ſatisfactorie aſſurance of the true grace of every Church-Member, p. 154
Their Tenet about the qualification of Members, is the great cauſe of their ſeparating from all the reformed Churches, though they doe diſſemble it, p. 155
In this they goe beyond the Browniſts, p. 156
The true ſtate of the queſtion, is, whether it be neceſſary to ſeparate from a Church wherein we get no ſatisfaction of the true grace of every Member at their firſt admiſſion? ibid.
For the negative, we reaſon firſt from the practice of Moſes and the Prophets, who did never offer to ſeparate for any ſuch reaſon, p. 157
The cauſes of a juſt ſeparation were ſmaller under the Law nor under the Goſpell, ibid.
Our ſecond reaſon is from the example of Chriſt and his Apoſtles, who did not ſeparate for any ſuch cauſes, p. 158
The third reaſon, It is impoſſible to finde true grace in every member of any viſible Church that ever was, or ſhall be in the world, p. 159
The fourth. This ſatisfaction in the true grace of all to be admitted, is builded on foure errours, p. 160
The fifth Argument. Their Tenet is followed with diverſe abſurdities, p. 161
Cottons reaſons to the contrary anſwered, p. 163
The firſt reaſon put in forme, ibid.
All the parts of it are vitious, ibid
His ſecond Argument, p. 168
His third Argument, p. 169
His fourth Argument, p. 170
His fifth, p. 171
His ſixth, p. 172
His ſeventh, ibid.
His eigth, p. 173
His ninth; all his nine or twelve Reaſons put in one, will be too weak to beare up the weight of his moſt heavy concluſion.
Chap. 8. Concerning the right of Propheſying.
The ſtate of the Question. 174
The firſt Authors of this Queſtion. ib.
The Independents difference among themſelves hereabout. ib.
That none but Miniſters may ordinarily propheſye, we prove it firſt, by Chriſts joyning together the power of Baptiſme and the power of preaching. 175
Secondly, Theſe that preach, muſt be ſent to that worke. ib.
Thirdly, every ordinary Preacher labours in the word and Doctrine. 176
Fourthly, none out of Office, have the gift of preaching; for all that have that gift, are either Apoſtles, Evangeliſts, Prophets, Paſtors, or Doctors; and all theſe are Officers. ib.
Fifthly, no man out of Office might ſacrifice. ib.
Sixthly, all who have from God the gift of preaching, are obliged to lay aſide all other occupations, and attend that work alone, 177
Seventhly, the Apoſtles appointed none to preach but …ders. ibid.
Eigthly, the preaching of men out of office, is a meanes of confuſion and errour. ibid.
The contrary arguments which Mr Cotton in his Catechiſm and Anſwer to the 32 Queſtions borrowes from Robinſon, anſwered. 178
Chap. 9. Whether the power of Eccleſiaſtick Iuriſdiction belongs to the people, or to the Presbytery?
What is meant by Eccleſiaſtick Iuriſdiction, 181
The ſtate of the Question, ibid.
For the Negative, that the people have no power of Iuriſdiction, we reaſon, Firſt, The Officers alone are Governours, and the people are to be governed, p. 183
Secondly, the people have not the Keyes of heaven to binde and looſe, p. 184
Thirdly, the people are not the eyes and eares in Chriſts body, for ſo all the body ſhould be eyes and eares, ibid.
Fourthly, the people have not any promiſe of gifts ſufficient for government, ibid.
Fifthly, the popular government brings in confuſion, making the feet above the head, p. 185
Sixthly, the people have not the power of Ordination, p. 186
Seventhly, this power in the people, would diſable them in their Callings, p. 187
Eigthly, this power of the people would bring in Morellius Democracy and Anarchy in the Church, ibid.
Ninthly, this power of the people will draw upon them the power of the Word and Sacraments, p. 188
Mr Cottons ten contrary arguments anſwered, p. 189
Chap. 10. Independency is contrary to Gods Word.
God is the Authour of the union and dependency of particular Churches, p. 196
Separation and Independency were the Anabaptiſts inventions, ibid.
From them Morellius and Grotius learned the Tenet, p. 197
The ſtate of the Queſtion cleared, ibid.
That ſingle Congregations are not independent, is proved, Firſt, from 1 Tim. 4.14. p. 199
The ſecond argument from the Apoſtolick Churches, which exerciſed full Iuriſdiction; the chiefe whereof, if not all, were Presbyteriall and not Parochiall, p. 202
Our third argument from the ſubordination of the Church of Antioch to the Synod at Ieruſalem, Acts 15. p. 205
Our fourth argument from the ſubordination of fewer to more, appointed by Chriſt, Matth. 8. p. 209
Our fifth argument from the evill conſequents which reaſon and experience demonſtrate to follow Independency neceſſarily and naturally, p. 212
Our laſt argument, Independency is contrary to all the Diſcipline that ever was knowne in Chriſtendome before the Anabaptiſts, p. 215
The firſt objection or argument for Independency from Matth. 18. p. 216
The ſecond objection is taken from the practiſe of the Corinthians excommunicating the inceſtuous man, p. 218
The third objection from the example of the ſeven Churches of Aſia, p. 220
Their fourth objection from the practiſe of the Church…ſ Theſſalonica and Coloſſe, ibid.
The fifth, ſixth, ſeventh, and eigth objection, p. 223
Chap. 11. The thouſand yeares of Chriſt his viſible Raigne upon Earth, is againſt Scripture.
The Originall and progreſſe of Chiliaſme, ibid.
The mind of the Indep…ndent Chiliaſts, ibid.
Our firſt reaſon againſt the Chiliaſts, is, that Chriſt from his Aſcention to the laſt Iudgement abides in Heaven, p. 225
Our ſecond reaſon is built on Chriſts ſitting at the right hand of God till the day of Iudgement. p. 227
Our third reaſon is grounded on the Reſurrection of the dead; the Godly and ungodly doe all riſe together at the laſt day, p. 228
Our fourth reaſon is builded on Christs Kingdome, which is ſpirituall and not earthly, p. 229
Our fifth reaſon is taken from the nature of the Church, p. 230
A ſixth reaſon from the ſecrecy of the time of Chriſts comming, p. 231
A ſeventh reaſon from the Heavenly and eternall reward of the Martyrs, p. 232
An eigth reaſon, the reſtoration of an Earthly Ieruſalem brings backe the aboliſhed figures of the Law, p. 233
A ninth, Antichriſt is not aboliſht till the day of Iudgement, ibid.
The Chiliaſts firſt reaſon is from Revel: 20. 4. p. 234
Our new Chi…iaſts are Inventors of a new Heaven and of a new Hell, p. 236
Twelve other reaſons of the Chiliaſts anſwered, p. 237