A Practical and Polemical Commentary Upon 2 Timothy 3-4, Part 1 · Subpart 9

A Practical and Polemical Commentary Upon 2 Timothy 3-4 · Part 1 · Subpart 9

p. 163CALVIN Against the Libertines, CHAP. 7. Of the Peculiar Manner and Form of Speech used by the Quintinists (i. e) a Pack of Libertines then living.

FIrst of all as Juglers and other Vagabonds, such are those who coming out of Bohemiah, wander almost all the world over, and others of that sort use a peculiar kind of speech understood of none but of their own faction and fraternity; so that before a mans face they can deceive and betray, and none perceive them; so the Quintinists use a strange and un-wonted form of words, whereby they chatter with no more perspicuity then is in the singing of Birds, I deny not but they use common words, but when they do so, they so disguise the meaning of them, that none can understand the matter whereof they treat, or what they would deny or affirm; and this they do maliciously, that they may closely, as it were by ambushment circumvent silly people, for they reveal to none the mysteries of their abominations, which are covertly couched under those Terms, except to those whom already they have bound by oath unto them: for to those p. 164that are Novices they discover no such things, but suffer them to gape or mutter, as stupified with admiration of their words, and so they lye hid under those winding forms,In fruticosis gaudet auceps, fur in tenebris, Piscator in turbidis. as thieves hide themselves in their dens. These are those swelling words which Peter and Iude compare to Bubbles and froth, which end in nothing. But whilest they study by their lofty stile to lead others into errours, they so mislead themselves, that they understand not their owne bablings. I remember when once Quintin saw me in a great Assembly, sharply reproving his chattering; he desirous to shunne the stroke, said, I reproved his speech, because I did not understand it. To which I answered, that I understood somewhat in it more then he did, for he did not at all perceive those things which he uttered, but I perceived that he meant to bewitch the minds of men with his absurd and pernicious dotages, which will appear to be so, in that he doth so plunge them in, and involve them with such foolish speculations, that neither heaven nor earth can appeare unto them. By this Note they are discerned from others, when they speak, they make a noyse like a Chough, so that nothing they utter can be understood. The tongue was created by God, that we might expresse our Thoughts and communicate them to each other, but they pervert the order instituted by him, and with a confused sound beat the ayre, or by long circumstances they minister matter of such varying and altering to the auditours, that at last they are left wholly in suspence, when the mysteries of God are to be handled, we ought to make the Scripture our Rule; let us then follow the Rule which God hath delivered to us, and not wander out of the compasse of it: for God knowing that if he should use onelyonly such words as become his Majesty, our apprehensions could not reach them; useth therefore such expressions as suit best with our shallow capacities. And as a nurse speaks broken and imperfect words to her Infant, so doth God to his people, that he may be understood. Whosoever therefore inverts this order aimes at nothing but to bury the Truth of God, which cannot be perceived any other way, then by that which he hath revealed unto us. See then how we must labour in the explication of their circumlocutions, so as by force to draw their meaning into light; that so their abominations which they study to cover, may be made manifest to all men. And all Christians ought to be admonished, that when they hear their gagling in this manner, they break off their speech and say, Either speak as the Lord hath taught us, and according to Scripture phrase, or get you gone, and make your speech to stones and trees. So farre pious and judicious Calvin.

8. They preach one thing in publike, and another thing in private. In publike I have heard some call for Duties,'Tis well observed by Master Clapham, that seducers doe not alwayes deny in down right words great and fundamental Truths revealed in Scripture; but often whilest they pretend to owne the Scriptures expressions, they pervert and deny the Truths themselves. Belingues sunt, & in multiplices species se transformant, nunc hoc, nunc illud asserentes. Calv. cont. Libert. c. 8. ubi plura. Ordinances, &c. and acknowledge the Deity of Christ: but talk with the same men in private, and they are other men. They are like Fortune (Constans in levitate sua) constant in unconstancy: They are more mutable then the Moon, and change themselves into several shapes like Proteus. As the Jesuite is omnis homo; so these can say and unsay, they can play fast and loose with ease.

9. 'Tis their property to conceal many of their Opinions (especially at first) till they have fitted their Disciples to receive them. They deal with their Proselites as Absalon did with his followers; he at first covers his Treason, with a shew of courteous behaviour, zeal for justice, and the p. 165pretence of performing a Vow; (2 Samuel 15.2.8.) he never shews himself in open Rebellion till he was sure of the peoples hearts. Error in it self is ugly, and if it should appear (especially at first) in its proper colours, men would detest both it, and those that bring it.

10. They boast much of the Spirit, when upon triall,See Master Sherlocke against the Quakers cap. 4.5, 6. &c. Nayler talks much of the Spirit, in his Examination. Putant se spiritu repletos, cum inani vento distenti sunt & turgidi. Davenant in Colos. 2.18. p. 241. How to know the Spirit of Truth from a false spirit, See an excellent little T…act called the True Guide, by R. H. Printed. 1646. Totus eorum Sermo est de Spiritu. Calvin. V. D. Reynolds de Lib. Apochr. Praelect, 214.Col 2:18 'tis a mere Satanicall, deluding spirit that leads them. For such sensual Separatists as these, have not the Spirit of God, saith Saint Iude 19. They think they know more by the Spirit, then their betters can know by twenty yeers study, who yet are led by a better spirit then they. [V. Tactica S. l. 2. c. 2. S. 8.]

11. They boast much of New-light, and love to vent such things as savour of Novelty. They know that itching eares cannot away with common Truths, they must have novum aut nihil. By this the old Prophet brought the young Prophet into the Lions mouth, by telling him that an Angell spake to him, and had brought him some New-light. 1 Kings 13.18.24. and 'tis an old Policy of the Devill, to cry up sin and errour under the Notion of New-light. Thus he beguiled Eve. Gen. 3.5. this is rather strange Light, then New. 'Tis Light in Name, but Darknesse indeed. Let us examine them, and we shall find that these New-lights are nothing but Old-Errours, and so are Neither Lights, nor New.

1. They are not Light because they are contrary to the Light of Gods word, from whence all true Light springs. Isay 8.20. neither are they New, but rather renewed, for most of them were broached in or before Austins time,V. August de Haeres. which is above 12. hundred yeares agoe. The Ghosts of those old Hereticks are now come out of their graves to scarre men, and mislead them.

12. They pretend to Miracles and extraordinary Revelations. See more against them on v. 16. See Mr. Sherlocke against Quakers, p. 73. to 168. and M. Clapham against the Quakers. Sect. 8. p. 44. Initia peccati sunt verecunda. Progrediendum à facilioribus Sib… Concio ad Cle…um. p. 49. V. M…. Edwards Gangreen, Part. 1. Coral. 13. p. 100. and Mr. Young, his C…re of Mesprision. Sect 40.44. Incipientibus morbis si quid videtur movend…m, m…ve. Hippocrates,When they cannot make good their Tenets by Scripture, then, as the Papists fly to unwritten Traditions, so these fly to Miracles and Revelations. This is no more then what Christ long since foretold, that in the last days false Christs and false Prophets should arise, showing signs and wonders and should deceive many, Matthew 24.23. So doth Antichrist with his lying wonders 2 Thes. 2.9. They cry up an extraordinary light within them, and cry down the Scriptures and Preaching as low things, because they discover their works of darkness. Thieves put out the light, because darknesse best becomes their deeds of darknesse.

13. They seem modest at first, they desire you onelyonly to hear them speak, then to separate, and after to be rebaptized, and then farewell all. They drop a little at once into their followers, and never administer their Physicke till they have first given good Preparatives to make it work, and then stronger potions, as they finde the pulse of the Patient. They do not alwayes deny in plain terms fundamental Truths, but often when they pretend to own the Scripture expressions, they deny the Truth. They desire you at first; but to taste of the Devils broth, Isay 63.4. not doubting but at last to make you eat of his beef. He that saith yea to the Devil in a little, shall not say nay when he pleaseth. Sinne is gradual as well as Grace. As no man attains to a height of Vertue suddenly, so neither of Vice. A spark neglected may burn down a Town: Arrius at first a spark, yet being tolerated, at last set the world on fire. As diseases so error must be stopt betimes.

p. 16614. They are mere Scepticks in Religion. They question all things, but beleeve nothing. They question the Law, question the Gospel, Sabbath, Sacraments, Magistracy, Ministery, &c. They are all for disputing,Sceptici Philosophi quasi quaesitores & consideratores qui omnia in suspenso relinquentes, nihil definiunt. Aul. Gellius, Noct. …ttic l. 15. c. 5. V. Tactica S. l. 2. c. 2. S, 4. foreign, insano deltrans amore, vel instar faeminae picâ laborantis quae neglectis san… eduli…, vel n…xia vel minus sana deperit. They make queries and utrums of every thing. See more before on v. 7. See Mr. Viner on that Text. p. 17. nothing for practising. That time which they should spend in the examination of their Consciences, is laid out in the examination of opinions. They challenge men to dispute, that they may make men doubt of the truth, as the Devil did Eve, by questioning Gods threatnings, Gen. 3.1. they are sick and dote on questions, 1 Timothy. 6.4. God will have his command obeyed, not questioned. How oft doth he command us to be rooted, stedfast, grounded, royall Christians; not tossed to and fro, with every wind of Doctrine Ephes. 4.14.

15. You may guesse at false Teachers by their followers. Who are they that follow them? 1. They are Idle persons that have no callings, or else follow none. 2. Or Ungrounded, Ignorant, Unstable persons, though men in yeares, yet children in Understanding; such unchatechised persons are a fit prey for the Devills Instruments. 3. Or else they are Rotten, Proud, Censorious Hypocrites; such as were never found in the faith, but were justly suspected for their loose walking.

16. When at last their folly is discovered to all, then they face about and begin to deny what they hold; or else they mince the matter, they alter it, and new mould it, and say they were not rightly understood, &c.

17. The Devils Instruments usually are subtle Serpents,Diobolus in Specie non ovis, non Asini, sed Serpentis tentavit Adam à Lap. See Mr. Gournall on Ephes. 6.11. p. 106. & a wicked cause needs a smooth Oratour, and bad were a pleasing Chapman Idem ibid. Great wits, and great gifts are the stock which the Devil desires more especially to graft on. As Austin said of Liciniùs, a young man of great abilities▪ Cupit abs te ornari, Diabolus. The Devil desired to be credited by him.Eph 6:11 Genesis 3.1. 2 Corinthians 11.3. 2 Peter 21. he gets the choycest wits the better to carry on his designs. An unsanctified wit is a fit agent for the Devil. Nor is there a likelyer Anvile in all the shop of Hell whereon to forge mischief, then one that is lewd and learned. He must have such as can play the hucksters and juglers, passing that for gold which is but brasse, 2 Corinthians 2.17. Such as walke plainly and honestly are not for the Devils turn, God hath planted his fear in their hearts, so that they dare not sin against him. But 'tis the crafty companion that is full of all subtleties, sleights, wiles and deceitful workings, that can cog a Die, and make it answer what cast he pleaseth: this, this is the man for the Devils turn Ephes. 4.14. the Apostle in three words expresseth the subtlety of seducers.

1. They have a slight foreign, in cogging the Die, like cunning gamesters they can so pack the Cards, and pervert the scriptures that they can make it speak what they please themselves.

2. Cunning craftinesses foreign they turn every stone and watch all advantages.

3. Lying in wait to decceive foreign, they have a method in deceiving, they have all the Arts, of cozenage, so that if 'twere possible, they would deceive the very Elect.

18. They separate themselves from the true Churches of Christ. The Pharises were rigid separatists and quarrelled with Christ because he would not separate, but was a friend to publicans and sinners, Luke 15.27, 28. They pretend they abhor a mixt company, and yet they revile and fly from reall Saints. They are all for gathering Churches out of Churches, p. 167which is the very way to destroy Churches. How do we destroy houses, but by pulling one stone, and one piece from another? This schisme grows into an heresie, as a Serpen… growes to be a Dragon. This tolerated, will ruine Families, tearing them all to pieces, whilest the husband goes to one Church, the wife to another, the son to a third, the daughter to a fourth, and the servant to an Alehouse instead of a Church. This opens a gap to abundance of profanenesse, when there shall be no cohabitation, but the Church members shall be scattered up and down, some 20. some 30. some 60. some 100. miles off, who shall have the inspection, teaching and guidance of these?V. …urroughs his Irenicum, Chap. 2.3. Master Burroughs his Argument for gathering of Churches (in my judgement) is very dilute and weak; 'tis this, Because our Divines hold it lawfull to gather Churches out of the Church of Rome: therefore 'tis lawful to gather Churches out of the Church of England, q. d. because 'tis lawfull to separate from a whore, Ergo, we ought to separate from an honest woman also. What more ungodly sacriledge, or manstealing can there be, then to purloin from godly Ministers the first-born of their fervent Prayers, and faithful Preaching, the leaven of their flocks, the encouragement of their souls, the Crown of their labours, and their Epistle to Heaven? If men will needs gather Churches out of the world (as they phrase it) let them first plow the world, and sow it, and reap it with their own hands, and then the Lord give them a liberall harvest. He is a very hard man that will reap where he hath not sowen, and gather where he hath not strewed, Mat. 24.25. We have no President in the whole Book of God, to gather up one Church out of the cream and quintessence of many Churches, As **Mr. …lake on the Covenant, cap 31. in …ne. V. The Assemblies Answer to the discenting Brethren, p 61. in fine.a Reverend Divine of ours hath well observed.

19. They dawb with untempered mortar, they preach placentia, and flatter men in their sins Ezekiel 13.10.15. and 22.28. they preach the fancies of their own brain, there is no truth, and so no strength in what they say; 'tis all but arena sine calce, & lutum sine firmitate, the least showre brings it down. These are those Wells without water, and empty clouds, which promise much, but perform nothing, 2 Peter 2.17. Iude 12. but faithfull Pastours are spiritual Clouds which water and refresh the Vineyard of the Lord with wholesome, heavenly showers of saving Doctrine. Isay 5.6. and 60.8.20. They are great pretenders to an Extraordinary call. Aske them how they dare presume to meddle with the holy things of God (considering Gods dreadful judgements on Corah and his company, on Vzzah and Vzziah for the like presumption) their answer is, they are called; we aske by whom? they answer, by God. If so, then 'tis either in an Ordinary, or an Extraordinary way. They tell us they are called Extraordinary; we reply, then 'twill appear by their Extraordinary gifts: the Apostles were called Extraordinarily, and they shewed it by their extraordinary gifts; they could heal the sick, cast out Devils, speak Languges without study; and let these pretenders shew the like abilities, and we shall believe them. But alas, upon Examination, we find they have not so much as Ordinary abilities.See more of the sleights of False Teachers in Master Wells his Preface to the rise and ruine of the Antinomians in New-England. E…pedit belluas adeò perniciosas n…tâ aliquâ insigni…i, ut dignosci possint ab uno quoque; nec quisquam non monitus damnum aliquod reciptat. Calvin contra Libertin. They are infeririour free gifts to many women and children. They are not able to write a line of true English, I have several of their Letters by me wherein there are more Literal and Material Errata's then lines: They had more need to be taught themselves, then to be teachers of others. Thus ex pede Herculem, by these twenty marks you may know the Impostors of our time, and knowing them you must avoid them. These are those that poysen p. 168not bodies, but soules; as the harlot, so these hunt for the precious soul. Prov. 6.26. they hatch the Cockatrice egges, he that eates of their egges, dyes; and that which is crusht, breakes forth into a Viper. Isay 59.5. These are those that make rents and divisions in the Church, whose Peace should be very deare unto us; for though Unity be not the very being, yet it tends much to the well-being of a Church. These hinder the progresse of the Gospel, when people should be praying, weeping, and humbling themselves together; these set them to disputing, wrangling, and malicing one another. 'Tis Unity that spreads the Gospel, and makes mountains to become a plain, even the seven hills amongst the rest. Were there that sweet Synceretismus, or rather Synchristianismus, that harmony of hearts and wayes, as ought to be amongst the people of God, how terrible would the Church be to her enemies? 'Tis these that breed tumults in the Church, commotions in the Common-wealth, that imbitter mens spirits one against another, waste mens estates, bring men to a morsell of bread, and at last bring themselves to some untimely end. Oh consider the sad Ends of many Hereticks, and let their falls make you to feare. Arrius voyded his bowells, Iulian died blaspheming, Simon Magus an Arch-Heretick, who by his sorcery and feined miracles, deluded many people, who took him for a God, Acts 8.10. attempting on a time to fly in the ayer in the sight of many people, his divelish art failing him,Beza epist. 1. ad Dud. p. 10. he fell to the ground, and brake his leg, which was his death. Servetus was burnt for his blasphemies at Geneva. Gibraldus the Heretick was swept away by the Plague. Blandrate, Physician to the King of P…land, a great Patron to Socinus and his followers, was strangled in his bed by his Brothers son. Alciat a Socinian died despairing. Pale…logus an Arrian was burnt. Francis David a proud Socinian died mad, and was distracted with the sight of the Devill: Lismanninus an Arrian drowned himself in a well. Olympius that denied the Trinity was burnt to death with three Lightnings. Be…old that Anabaptist King with his companions, was tortured and put to death. Humber was burnt, Muntzer and Pheifer beheaded.See more in Clerks Mirror, cap. 63. So let all thine enemies perish O Lord. Consider Gods hand on Nayler a Quaker, and Sundercomb a Leveller, and Mistris Hutchinson in New-England, who was banisht for her Heresies, and destroyed both she and her family by the Indians. Parnel a Quaker famisht himself in Colchester Jayle, trying to fast 40. dayes as Christ did. Poole a Quaker in Dorcester drowned himselfe.

Quest. If any desire to know the Reasons why God suffers Seducers to abound, he may find good store in Doctor Boltons Arraignment of error. Pag. 5. to 55. in Mr. Brimslyes Spi. Vertigo. p. 37. &c. and Mr. Sherlock against the Quakers. In fine cap. 6. p. 205. &c.

Vse 1. Since false Prophets are such Pestilent persons, the Magistrate must not Tolerate them.See many Reasons against Toleration in Mr. Pryns Tract against the Quakers. p. 15. Error cui non resistitur, approbatur; & & veritas cum non defenditur, opprimitur. V. Mr. Fords …ssise on Psal. 75 4. p. 6, 7. Nullum latrocinium adeò scelestum, nec venenum adeó pernicrosum, quàm haeresis. Calvin. See the danger of Heresies Mr. Obad. Sedgewick on Rev. 12.15. p 15. to 35.Ps 75:4Rev 12:15 Who will Tolerate such as have Plague-sores running on them, to go up and down infecting others: or that have poyson to go up and down selling it instead of food? Seducing Hereticks are worse, those kill but the body, these with their damnable Heresies destroy the soul. 2 Pet, 2.1. and if such as steal away but their bodies must die. Exod. 21.16. what shall be done to those that ruine the better part? These are called Foxes, Vipers, Wolves, Thieves, troublers of the Church, and therefore p. 169to be cut off,Magist…ates must not be like the Heathen God…, Patrons, and Protectours of Villany. He that commits sin is of the Devil, b…t he that connives, commands, comm…nd, it when he's intrusted to punish it, is not onelyonly of the Devil, but is a Devil, and a great one too. not tolerated, Galathians 5.12. Christ blames the Church of Thyatire, for giveing a toleration to Iesabel, Revelations 2.20. and commends the Church of Ephesus, for not bearing with such as are evil, Revelat…ons 2.2. and Iosiah is commended for compelling men to the worship of God, 2 Chronicles 34.33. The Magistrate, is the Minister of God, and must be a terror to them that doe evil, Romans 13. especially, if they be compounded, blasphemous, seducing Hereticks, they must be put to death, Leviticus 24.14. Exodus 22.20. Deuteronomy 13.6.8,Si Haeretici sint manifestè blasphemi, & in illis blasphemiis pertinaces, p…ssunt affici supplicio capitali. Ames, CC. l. 4 c. 4. q. 6. See in Vines his Se…. on 2 Pet. 22. p 64. &c. 9. and 17.2.5. 2 Chronicles 5.16. Ezra 7.26. Iosiah slayes the false Prophets, 1 Kings 23.20. El…jah commands the Priests of Baal to be slain, 1 Kings 18.40.

Object. Lest any should think to evade these Proofs as Legall; the prophet Zachary [13.3.] prophesing of Gospel times, tells us that, if any shall be so bold as to teach lies, that his father and mother shall cause him to be put to death, alluding to that Deuteronomy 13. The equity of which Law still remains under the Gospel. Better and with lesse danger is a Thief, an Adulterer, a murderer, a Witch and Sorcerer tolerated, then such an Heretick and Seducer,D…. Owens Ser. on Dam. 7.15. p. 54. (As our large Annotations have it.) 'Tis observed by a learned Divine, That as in things of practice, so of perswasion that are impious, either in themselves, or in their naturall unconstrained consequences, the Plea of conscience is an Aggravation of the crime: if mens consciences are …eared and themselves given up to a reprobate mind to do those things which are not convenient, there is no doubt but they ought to suffer such things as to such practices are assigned and appointed. Thus he. And if any shall object that these are tolerated but in corners: The answer is easie, if it be truth they teach, why should it not have Churches? if errour, why should it have Chambers?

See more against Toler. Mr. Ant. Burges, on Iohn 7.21. Serm. 115. Mr. Gee on Prayer, cap. 4. Sect. 7. p. 358. Mr. Iohn Clerk Ser. on Leaven, p. 24.36. See 9. wayes by which the Magistrate may stop the flood of Heresies. Mr. Obad. Sedgwicks Serm. on Revelation 12.15. p. 37. Preacht 1646. Iames 27. Mr. Edwards against Toleration, Calvin contra Serv. inter Opuscul. p. 694. Beza de Haert. puniend. & Epistol. contra Deditium. Prins Treatise in defence of the Magistrates coercive power. Mr. Rudderfords Treatise against Liberty of Conscience. Doctor Taylor on Titus 3.1.10. p. 347, 715.

2. Ministers must come forth to the helpe of the Lord against these daring Goliahs. Even a Dogge will barke, when hee seeth his Master wronged: And a Craesus sonne that hath been dumbe all his life, yet will speak when they offer violence to his father. We are the Lords Watchmen, and when we see the Wolf or the Theif approching, we must give warning: seducers are subtle, and people can not easily discover their plots, we must do it for them. One great cause of so many abounding errors amongst us, springs from Ministers. 'Twas whilest the watchmen slept, that the enemy sowed his Tares, Matthew 13.25.

1. Some are ignorant dumb dogs and cannot bark.

2. Others are scandalous and dare not,'Tis observed that the Authours of errors have been Church-men, either grosly weak or proudly wilful, who take up new methods of Language and Doctrine. for fear of being questioned themselves.

3. Others see which way the times go, and like dead fish they go down the stream, they dare not displease, p. 170they love to sleep in a whole skin, and say as the great ones say. But let us be the Lords witnesses against a perverse people, this is one end why we came into the world; viz. that we might bear witness to the truth, Iohn 13.37. We are Gods salt, and therefore must by our Prayer, Preaching and Practice, help to season men and keep them from rotting in sin and error. One part of our work is to convince gain-sayers, Titus 1.9. This others of abilities may do, ex charitate, but we ex officio. We are the keepers of the Vineyard, and must take care that the Foxes spoil not the tender Grapes. We are Fathers, and must see that the children have not a stone given them insteed of bread, nor a Serpent instead of a fish. Let the zeal of others quicken us. How zealous was Elijah and Paul against the false Prophets of their times? How zealous was Athanasius against the Arrians; Austin against the Pelagians and the Donatists, Luther, Calvin, Beza, &c. against Papists and Sectaries? of all men it becomes not us to be silent and meal-mouthed, when our Lord's dishonoured.

3. Let every one stand upon his guard, Christ warned his own Disciples to beware of such Matthew 7.15. the best know but in part, and Satan is so subtle, that we may soon be deceived. How quickly did the Galathians fall from the faith to justification by works? in so much that the Apostle wonders they were so soon fallen to another Gospel,D…c…m annis laboratur, antequam Ecclesiola rectè & piè instituta paratur: & ubi parata est, irrepit aliquis fanaticus, & quidem Idiota, qui nihil novit nisi contumeliosè loqui, contra sinceros Verbi Doctores, & in uno momento evertit omnia. Luther. Galathians 1.6. 'Twas Luthers complaint, that an ignorant rayling sot could in a moment overthrow, what we have been building many years. Such is the cursed depravation of mans heart, I shall therefore give you some preventing Physick against the pestilent attempt of seducers.

Intellectus est Veritatis sponsa, & est quaedam castitas judicii; & hic major cura adhibenda est, quia ubi non bene creditur, non bene vivitur: vitium primae concoctionis non corrigitur in secundâ, Debile fundamenuum fallit opus: hinc Diabolus Princips tenebrarum tenebras primè …ffund…t intellectum, ut cum lucem eripuerit ducat quò velit. D. Sibs concio. ad Clerum p. 39 Ubi Plura.1. Get your judgements rightly informed, especially in the Principles and Fundamentals of Religion, as Faith, Repentance, Justification, Sanctification, and new-Obedience. Our greatest care should be about the greatest things of the Law. Lay a good foundation, else the building will totter. When men are children in understanding then they are tossed to and fro with every winde of Doctrine, Ephes. 4.14. Heresie is most strong where knowledge is most weak. 'Tis the weak flies which hang in the spiders web, when the strong break thorough. The simple are apt to believe every thing, Proverbs, 14.15. and like children swallow all that's put into their mouths.Mr. Obad. Sedgwick, Ser. on Rev. 12.15.Rev 12:15 There are 7. things (as a Reverend Divine hath well observed) which are apt to be carried away by the Flood of He…esies. 1. Light things. 2. Loose things. 3. Weak things. 4. Low things. 5. Rotten things. 6. Tottering things. 7. Ventrous things. How many erre for want of knowledge, Psal. 95.10. Matth. 22.19. upon this account the Apostle would not have a Minister to be a novice, 1 Tim. 3.6. The Devil deals with men as the Cow doth by the Lamb, which first picks out the eyes, and then devours it. Or as the Philistims dealt by Sampson, they first put out his eyes, and then they make him grind like a slave. Thus he dealt with Eve, Gen. 3.4, 5. First, he deludes her judgement,Error intellectu parit errorem in affect…. V. Gelaspy's Miscelan. c. 12. with ye shall not die; and then he easily perswades her to eat of the forbidden fruit. We should therefore be wise as Serpents that we be not deceived, and innocent as Doves, that we prove not deceivers.

Vt nulli nocuisse velis imitare columbam,

Serpentem ut possit nemo nocere tibi.

p. 1712. Walke alwayes as in Gods eye, have respect to all his commands, be ready to obey, (in revelatis & in revelandis;) whatsoever God shall discover to you to be his Will: be not Nominall, but Reall Christians, rest not content with the form, but get the Power of Godlinesse. Hereticks are a mere scourge for Formalists and Hypocrites. When men reject Gods call, he gives them up to delusions, Isay 66.4. and the lusts of their own hearts,Digus est mun dus cui scelest nebulones illudant, quandove…am sanctitatem vel contemnit, vel ferre non potest, Calvin. foreign, non dicit mittet Deus illis errorem, sed efficaciem erroris, Mascul. Psalm, 81.11, 12. Hosea, 4.12, 13. When men will not be schollars to truth, they shall be masters of errors and teachers of lies, well verst in the blackest and basest Art. 'Tis just with God, that they who will not have Truth for their King, should have falshood for their Tyrant; being given up to the Efficacy of errour, or to errour in the strength and power of it, 2 Thes. 2.10, 11. If Pharaoh will not believe the real Miracles of Moses, he shall be deluded with the false ones of the Magitians. If Ahab will not hearken to Micaiah a true Prophet, he shall be deluded by lying spirits in the mouths of false ones; and this is one end why the Lord suffers not onelyonly Schismes, but Heresies to abound, viz. to discover mens hearts to themselves and others, Deuterenomy 13.3. So long as the glasse is still, no dregs appear, but stir it, and then they shew themselves. Fire discovers the mettle, and storms shew us which were rotten trees. No man fully knows his own heart till a temptation comes: If a man should have told our Apostles 1500. years agoe, that they should have denied the Trinity, Scripture, Sacraments, Ordinances, &c. they would have been ready to say as Hazael, am I a Dog that I should do such things as these?

3. Grow in Grace. This is a special preservative against Apostacy, 2 Peter 3.17, 18. To this end sit down under a sound, soul-searching Ministery; God hath ordained this as a special means to establish us in the truth, Ephes. 4.10. Better have a biting Gospel (said Bradford) then a toothlesse Masse; better it is to sit under the saddest shade of the true Vine, even weeping; then to frolick it under the greenest trees and most pleasant Oakes of Idolatry and Heresie. We have been barren stocks in the Vineyard of the Lord, we have been dead under lively Oracles, like the Smiths Anvill, we are the harder for beating on; such is our corruption that we are the worse for preaching, Isaiah 6.9.10. Now God in his just judgement punisheth sinne with sinne, he punisheth such contempt of the Gospel with Heresie, Witchcraft, Apostacy, &c.

4. Try before you trust: Tho your Minister be a Holy man, yet 'try what he teacheth; you will tell money and weigh gold after your father, and shall we onelyonly take Doctrines on trust?foreign, V. M. L. Critic. S. Since there are not a few, but many false Prophets gone forth into the world (as Anabaptists, Arrians, Quakers, &c.) it will be our wisedom to try all things, weigh them in the ballance of the Sanctuary, bring them to the touch-stone of Gods Word,foreign diligenter custodite. and what upon trial you finde to be sound and right, hold it fast, retain it against all adverse power whatsoever, 1 Thessalonians 5.21. Prov. 23.23. buy the truth at any rate, part with it at no rate, Prov. 4.21. Luke 8.15. Rom. 12.9. 2 Tim. 13.14. Heb. 2.1. and 10.3.3 Rev. 3.3.11. The world was never so full of Spirits as now:Spiritus titulo menda…ia sua venum exp… nunt. There is the spirit of Errour, the spirit of Fornication, the spirit of Pride, the spirit of Slumber, the spirit of Giddinesse, the spirit of Delusion, &c. Had not we then need to try the spirits? 1 Iohn 4.1. Hath not God given us the ano…nting of his Spirit? to the end, we may be able to discern light from darkness, and truth from errour? when we hear of many cheaters abroad, we had need to looke p. 172to our purses. The best may erre, every man's a lyar, both actively and passively, subject to be deceived, and to deceive others, Rom. 3.4. we should therefore with the Bereans try what is taught. I shall sum up all in the words of a judicious Divine, A judgement solidly principled, an heart sincerely renewed, a faith truly bottomed, Truth and love of it cordially matched, profession and practice well joyned, a fear of our selves, and dependance on God still maintained, Gods Ordinances, and the society of humble and growing Christians still frequented, watchfulnesse and prayer still continued, are the best directions to keep us in the truth, and the best preservatives to keep us from errorsSee more Pre…servatives in Mr Brinslyes, spirit. Vertigo, p. 123. and 190. Mr. Sherlocke against the Quakers. 2 P. cap. 8. and Mr. Gournall on Ephes. 6.12. p. 127. &c. and Mr. Clapham, against the Quake…s. Sect. 13.Eph 6:12

Lastly, forsake not the way of Gods Churches, especially in these fundamentals wherein they are unanimous E. g. Suppose the Question be, Whether Infants Baptisme be lawfull?

Answer, All the Churches of God (who should know the sense of Scripture better then any private man) do practise it; or, Whether the Old Testament be authentick? all the Churches of God believe it, &c. It's a dangerous thing to follow the Opinion of any particular man (be he never so holy) against the current and practice of all the true Churches of Christ.

2. Forsake not the government and discipline of the Church, which is Unanimously owned by all the Reformed Churches of Christ; 'Tis the want of this which is one great cause of so many errors amongst us. If this were fully and generally establisht, we should not have an Heresie or blasphemy peeping up in the land, but there would be a timely preventing of it. Government, Rule and Order, is the glory of Families, Cities, Churches and all Societies. 'Tis a lovely thing, and if the Apostle rejoyced to see the Order and Ecclesiastical government of the Collossians (2.3.) how would he mourn to see the disorder of our times,V. Tactica. S. l. 2. c. 2. S. 10. V. Mr. Strong 31. Ser. Colos. 2.5Col 2:5 when the Church of God lies as a Vine without an hedge, a City without walls, and a Garden without a fence! God takes it ill when we prefer our own private interest before his publick service, and dwell our selves in seeled houses, when the House of the Lord lies waste, Hag. 1. The greatest sin of this age is the violent opposition against the Kingly Government of Christ in his Church, by his own Officers and Ordinances. All the wicked hate it, because it crosseth their lusts, and the Devil hates it, because it destroyes his Kingdome. But let us (according to our Covenant) endeavour in our places the setting up the Government of Christ amongst us. Since our Church hath been as a field without a fence, how many wild beasts have broken in upon it? Its ill having the reins on our own necks; when there was no King in Israel, every man did what pleased himself. Since the reins of Government have been loosed, men have fancied and found out a thousand by-paths. Its good for every man to be bound, the best are but in part regenerate, and being left to themselves, may fall into dangerous sins and errors. God is the God of Order, and he will have not only some things, but all things done in order, 1 Cor. 14.33.40. he commands Order, commends Order, delights in Order, and would have all his people walk in an orderly way. 'Tis the Devil who is the Author of disorder and confusion,Ordinem non constituimus in illis nugatoriis pompis quae nihil habent praeter evanidum splendorem. Calvin Lib. Institut. 4. Cap. 10. Sect. 27.28 he knowes if Order goe up, his Kingdome must go down, and therefore he doth his utmost to hinder Government: But p. 173God will have Order both in Substantialls and Circumstantials, in Reals and in Rituals. This Order is not any superstitious, humane invention, but an Order grounded on the Word of God, and agreeable to that Canon

The Titles given to Gods Church imply some order there. It's called,

1. a House.

2. a Common-wealth.

3. a Garden.

4. a Vine-yard.

1. The Church is Gods house and family. 1 Pet. 4.17. Gal. 6.10. Now what's a house without government, but a little hell above ground? yea worse then hell, for in hell there's some order; there is Beelzebub the Prince of Devills. Yea, there's some Unity in hell, Satans Kingdom is not divided against it self, if it were it could not stand. Luke 11.17.18. now if we have Order in our own houses, is it fit that Gods house should lye in confusion? This brings judgement on a people. Hag. 1.9. At the Reformation of the Lacedemonian state, some perswaded Lycurgus to set up a Democrasy (i. e.) a popular government, where all might have equall power. He answered, Begin first and set up such a government in your own houses.

2. The Church is a spirituall Common-wealth, Ephes 2.12. Strangers from the Common-wealth of Israel (from the Church of God.) Now what's a Common-wealth without Order aud Unity? we see how carefull men are to keep their Common-wealth in Peace and Unity; O that there were a like care to set up Order and Unity in the Church of God!

3. The Church is Gods Garden. Cant. 4.12. and must therefore be hedged and defended with Discipline and Government; else every wild beast and boare, would suddenly spoyle the flowers in it.

4. The Church is Gods Vine-yard. Isay 5.1. &c. least any should hurt it, he himself doth keep it night and day. Isay 5.5. and 27.3. as he doth fence it, so should we in our places and stations, do what in us lieth to preserve it from violence and wrong.

3. Order and Government is the Beauty of a Church. Zach. 11.7. this makes the Church admirable.Omne ordinatum pulchrum. Psal. 48. per totum, we should be oft surveying Ierusalem, and observing the glorious power and providence of God in her Order and Protection. What David saith of Unity (one branch of Order) is true of Order it self. Psal. 133.1, 2. behold how comely it is for Brethren to dwell together in Amity and Order! Order is the glory of all societies: a well-ordered Family, Army, City, Society, are comely sights. Hence God hath set an Order in Heaven, an Order in Hell,V. Plura apud Piscat. in Praefat. ad Numeros, an Order amongst Angells, an Order amongst the Starres, an Order amongst rationall Creatures, an Order amongst the sensitive Creatures, the very Bees have a King and Ruler over them. Take away this, and we shall be all in confusion, if there were not an Order in the Sea, it would overflow the land, and drown all. The ayer would poyson us, the Creatures destroy us, and every man would destroy another.

Object. The Presbyterian Government is Tyrannicall, and curbs men that they dare not vent their errours so freely as now they do.

Answ. This Government is Christs yoke, and so is sweet and easie to a spiritualized soule. As the yoke of his Doctrine, so the yoke of his Discipline is delightfull and pleasant to them. They say as that good man said of the word of God. Veniat, Veniat, disciplina Christi, & submittemur ei sexcenta si nobis essent colla. They willingly obey Church Guides in the Lord, and have them in singular love for their works sake. Heb. 13.17. 1 Thes. 5.12.

p. 174He that hath integrity fears no Inquisition, he that hath none requires it. Rulers are not a Terror to good works, but to evill. The Interests of England by Constantine. 2. P. p. 37.2. 'Tis the excellency of the Government, that it restraines you from sin and errour, happy are those bonds that bind us to be holy, They are right sons of Belial that have lived so long without Government, that now they cannot beare the yoke, they long to be at their Garlick and Onions in Egypt again, and had rather lye under Popery or Prelacy, then Christs Presbytery.

3. This Government rightly managed, is a Meek, Rationall, Religious, Mercifull Government; 'tis so far from being Tyrannicall, that it is a singular remedy against spirituall Tyranny; for if a man be wronged at home, yet there are Appeales to a Classicall, Provinciall, Nationall Synod.

Object. Synods may erre.

Non dubit amus (caete…is paribus) majorem & pleniorem mensuram communica…i publicis Ecclesiae minist…is, quàm singul…s & privatis, qui neque t… donis sunt instructi, neque tot oculis vident, neque privatâ & simplici meditatione aequa…e possunt multorum collationem & disquisitionem. Rivet Isagog. cap. 19.Answ. True, yet not so soon as a few private, illiterate persons; for (caeteris paribus) if Piety, Prayer, Parts and study be equall, then a Synod or Assembly of Divines is likelier to expound Scripture, and decide controversies fuller and clearer then inferiour persons. A whole Court of Justice is lesse lyable to errour, then a particular Judge, a whole Synod then a particular congregation. Two are better then one, and in the multitude of counsellers there is safety. Pr…v. 11.14. and 15.22. Naturalists observe that creatures which affect solitude and independency are oft Birds of prey;Animalia gregalia non sunt n…civa, sed animalia solivaga sunt nociva. Aristot. as Hawkes, Kites, Wolves, and Beares; but all creatures the more congregative, the more harmlesse and usefull they are, as Sheep, Doves, Bees.

2. A possibility of erring is no sufficient ground for us to reject Synods, for then, because Ministers, Masters, and Tutours may erre, Ergo we must believe nothing which they say, Now if the Spies which brought up an evill report of the Terrestriall Canaan, were severely punisht, what shall be done to those that reproach the Government of Christ, by which he conducts us to the Celestiall Canaan, calling it Tyranny, Cruelty, Persecution, and what not?

Quest. But how do you prove that the Presbyterian Government is Jure Divino?

Answ. 'Tis sufficiently proved to any unprejudiced man.

1. By the Assembly of Divines in their Answer to the Dissenting Brethren.

2. By the London Ministers in their Ius Divinum, and their elaborate Vindication.

3. By Apollonius and Mr. Paget.

4. By Mr. Rutherford and many learned Scottish Divines. Yea Mr. Cotton himself acknowledgeth from Acts 15. (where the Church of Antioch was subordinate to the Synod of Ierusalem) that Synods are Gods Ordinances, and that all things belonging to a compleat Synod, were to be found in Acts 15.How great is their sin then that fight against Gods Ordinance! Now the proving of the Divine Reason of Synods in generall, doth also prove the Divine Reason of Classicall, Practicall, Nationall, Oeconomicall Synods in Particular: for magis & minus non variant speciem, the Government is still the same, though the extent vary; and if they called for an Oeconomicall Synod, Acts 15. why may not we have lower and lesser Synods, since many cases call for them? and if the p. 175Jews had their Appeales (Deut. 17.8. to 12.) sure the Gospel doth not put us in a worse condition then the Law;V. Paget against Ainsworth. cap. 2. since Christ was faithfull in all Gods house. Heb. 3.2. Nor were these Jewish, for Apppeales are de Lege Naturae & jure communi, and if they had a Natioanll, why may we not have a Provinciall combination, since there may be a stricter Union between a Province, then between a Nation.

2. 'Tis the way of all the Reformed Churches who are the best expounders of the word, and whose Example we should esteem. 1 Cor. 11.16.22. All the Churches of God in Germany, France, Scotland, are Presbyterian, and there are severall Ordinances of Parliament, unrepealed, that do enjoyne the setting up of Congregationall, Classicall, and Nationall Presbyteries; and all Officers are ordered to apprehend and punish such as shall speak against this Government. Besides, the Nationall Covenant binds us to the Government for matter and substance, because 'tis the Government of the Reformed Churches; but for the manner of Practice we must exceed them if we can.

3. 'Tis a Rationall Government, founded in the light of Nature and Right Reason, which tells us that no man should be a sole Judge, Accuser, and Wittnesse in his own cause. Suppose I be offended at the Heresies of a Church, to whom shall I complaine? to the same Church? she is both Judge and party and will never do Justice against her self. We cannot remedy thousands of evills without Appeales. Besides there are many w…ighty causes which cannot be determined by single Cungregations, as Excommunication, Ordination of Ministers, and judiciall determining of controversies. Upon these grounds a Nationall Synod in France (1644.) did judge the Sect of Independency to be prejudiciall to the Church of God, as bringing in confusion, and taking away all meanes of Remedy, dangerous to the state, bringing in as many Religions as Parishes. This sets up Altar against Altar, Church against Church, and Minister against Minister. Man is a weak creature, yea the best standing alone are apt to go astray, and therefore God in his wisdom hath provided the help and assistance of other Churches. True, a congregational Presbytery have power to decide lesser matters, but it stands with reason that greater and weightier matters should be referred to greater Presbyteries. So far as concerns their own private Interest every congregation is a compleat body, yet not in all respects, and to all intents and purposes, exempt from superiour Jurisdiction, but is subordinate, and a member of a Provinciall, Nationall, Catholick Church, else we should run into Anarchy and confusion. E. g. If a Troop should say we are a compleat body within our selves, therefore we'l not be subordinate to a Councill of Warre: or if a child or servant should say, I am a compleat man of my self, therefore I'le not obey the commands of my superiours: what confusion and disorder would this bring in amongst us?

4. 'Tis a charitable Government, 'tis not harsh and rigid, it debarres not those from Ordinances,See Mr. Cawdry against Independency, cap. 3. p 97. See Mr. Paget against Ainsworth in defence of Presbytery, c. 2. p. 2. See Mr. Edwards his Gangreen. 1. Part. Corol. 14 p 102. which God hath not debarred. It admits the children of Christians to Baptisme, and the Parents which are free from Ignorance and scandalls to the Lords Supper, without the taking of any Church-Covenant, or making any open confession before the congregation. Nor doth it put the Power of the Keyes into the Hands of the people (as Independents do) where all the Church hath power of voting. That house is like to be well governed, where all are Masters.

5. 'Tis a Religious Government, it suppresseth Schisme, Heresie, and all false wayes, and that in the bud; they can no sooner arise, but the same week they are Questioned. Hence King Iames called Presbytery p. 176Haereticorum malleum, and thanked God that he was King of one of the purest Kirks of Christendome. Since then Presbytery is a way of Order against disorder, a way of Peace against division, a way of Truth against error, and a way that sets up Christ and his glory, encouraging all the Saints of Christ in all the wayes of Christ; why should any go about to preferre Prelacy or Independency before it, when this excells them bot… as will plainly appear by comparing them with each other.

That is proved before. Heilyn's Geography Edit. ult. q. 266, in Brittaine.1. Presbyterytery is Iure Divino.

Episcopacy is Iure Humano, a Plant which God never planted. King Iames called them his Creatures, and so they were in more Senses then one. Or Iure Pontificio, for D. Heylin tells us that Pope Gregory erected them, they are then by Originall the Popes Creatures.

Independency is Iure Politico. A Politick device lately found out, to gather the choycest flowers out of other mens Churches, and under pretence of Gathering, breaking, and scattering Churches.

2. Presbytery is Aristocraticall, Episcopacy Tyrannicall, Independencie Democraticall, or Anarchicall.

3. Presbytery is the way of the Reformed Churches; Episcopacy goes too wide and High, Independency goes too narrow and strait.

4. Presbytery discountenanceth and punisheth Hereticks and Schismaticks truly so called. Episcopacy indulged such (witnesse the great increase of Arminians, Socinians, and Innovators) and punisht the truly godly under those Notions. Independency is too favourable to most Sects, 'tis the doore by which they creep into the Church, (as sad experience testifies, since the Church hath been Independent, what a flood of errours over-spread the land.) It's the Asylum, the Catholick shield and buckler of erroneous persons. Lest any should think me singular, you shall have the Attestation of an Association of Reverend Divines. Though we acknowledge divers of our Brethren of the Independent way,V. The Attestation of the Cheshire Ministers p. 13. to be Learned, godly and kind to their Presbyterian Brethren, and some of them to be adverse (in a great measure) to such a Toleration as you may truly term intolerable. Yet as we take the Tenet of Independencie to be an errour in it selfe, so do we find it by sound reason, and sad experience to be if not the naturall Mother, yet such a tender Nurse and Patronesse to Hereticall opinions of all kinds, that to it we may (for a great part) ascribe the luxuriant growth and spreading of errors, Heresies, &c. so farre over this Kingdom. As on the contrary, the freedome of the Kingdome of Scotland from the like evills (which is recorded as their happinesse and Honour) to the firm establishment of a subordinate Presbyteriall Government amongst them. So they.

[See more in Mr. Pagets Learned Defence of Church-Government. p. 240, 241. &c.]

5. Presbytery hath Appeales to Synods, aad that not only ad consilium, for bare advice and counsell; but ad jurisdictionem also; they determine juridically, and with authority they make Decrees according to the word, which bind the Churches. Acts 15.17.19. and the people cheerfully and willingly submit to this authority,Synods have not Potestatem absolutam, sed conditionalem & ministerialem. viz So far as their commands agree with Gods commands, Spanheim. being thereby confirmed in the faith. Act. 15.28.31. and 16.4.

p. 1776. In their Sessions they inquire after sinne, not coyne. Episcopall Visitations, were Visitationes nummorum. They lookt more after the Fees, then after the Flock.

7. Presbytery allowes of no dumb dogs, no rayling Sectaries, nor Selfe-called Seducers. Episcopacy ordained many ignorant Sots, and Time-seerving Levites. Independency gives too much approbation to Ieroboams Priests, and Self-called Speakers.

8. Presbytery incourageth painfull, powerfull, orthodox Preachers. Episcopacy silenced such, they might not once be Lecturers in the Land. One Bishop (I remember) gave thanks that he had not a Lecture left in his Diocesse. Independency looks somewhat asquint and soure on plain, powerfull, Orthodox Preachers, that faithfully witnesse against Schisme and Heresie.

9. Presbytery encourageth people to worship God in their families, as well as in the Publick. Episcopacy punisht such as met together to Pray, or Repeat Sermons, under the name of Conventicles, They were too streight; Independency erres as much on the t'other hand, and gives a toleration to forsake the publick Assemblies, and lye speaking error and Heresie in corners without controule.

10. In Presbytery there is no Lording it over the flock of God, there is an order of Priority, but none of Superiority. The President or Moderator pro tempore, if he have the first voyce, yet he hath but one voyce: his Office is to avoyd confusion, not to seek Prelation. But Bishops Lord it over the flock. Independency (they say) looks somewhat high, they will be accountable to none in spirituall things, but onelyonly to Christ, and what could the Pope say more? this is to pull down one Pope, and set up many: and to make the Power of one Minister equall to the authority of many combined together in Synods. Every Naturall man hath in his heart somewhat of Popery, somewhat of Arminianisme, and somewhat of Independency, so farre as it pleads for more Liberty then Christ hath allowed, and 'tis Naturall (I thinke) to every man to desire to be judged by no man.

11. Presbytery is candid and cleare, it feares not the light. Episcopacy lyes in the clouds. Independency hath its Reserves, they will not reveale themselves, but conceale their way more then the people of God are wont to do, especially when desired by authority. They never would shew wherein this New-found way excells the way of all the Reformed Churches.

12. Presbytery is the way of all the Reformed Churches. Episcopacy is disowned by them. Independency is Via devia, the Reformed Churches look upon it as a New-found by-path, which opens the doore to Schisme, and Heresie. I shall therefore conclude with the words of those Reverend Divines, that long since have borne witnesse to this Truth.V. Testimony of the London Ministers. p. 24. Wee are abundantly convinced (say they) that a well-ordered Church-Government is most necessary and effectuall for the preventing of Errour and Scandall, Note.and we are well assured that Iesus Christ whom God hath given to be head over all things to p. 178the Church, hath the government upon his shoulders, having all judgement, and all authority in Heaven and Earth committed to him. And that he hath sufficiently revealed in his word, how he will have his Church governed under the New Testament. And that the Presbyteriall government (truly so called) by Presbyteries and Synods, in a due Line of Subordination of the lesser to the greater, with prosperous successe exercised in the best Reformed Churches, is that government which is most agreeable to the mind of Iesus Christ revealed in Scripture. &c. To this agrees that Encomium of this Government given by the Church of Scotland. 'Tis well known (say they) both at home and abroad, what a Wall for defence, and a band for Peace, and progresse of the Gospell, was that heavenly Discipline whereby Brotherly amity and sacred Harmony of Prince, and Professours, was continued and increased, &c. It was the hedge of the Lords Vineyard, and the Hammar whereby the Hornes of the wicked were beaten and broken, &c. The Government of the Kirk of Tcotland in the Preface, Vbi plura.

[How the Presbyterian Government excells the Independent way in nine particulars, See Ius Divinum Regim. Ecclesiast. in Praefat. p. 6, 7, 8. See Mr. Edwards his Antap. p. 124. &c. Edit. 2. Mr. Cawdry against Independency. And the Vindication of the Presbyterian Government by the Provinciall Assembly of London. Nov. 2. 1649. Mr. Baily's Disswasive. 1. P. Chapt. 9, 10. p. 181. &c. The Government of the the Church of Scotland, V. the Preface, &c. Printed 1647. Spanhemeus his Epistle against Independency. Rutherfords Plea for, and His Divine Right of, Presbyteries: Mr. Marshals Serm. for Unity on Rom. 12.4. p. 24, 25. calls Independency a great Schisme.