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HAGIOMASTIX, OR THE SCOURGE OF THE SAINTS DISPLAYED In his colours of Ignorance & blood: OR, A vindication of ſome printed Queries publiſhed ſome moneths ſince by Authority, in way of An­ſwer to certaine Anti-papers of Syllogiſmes, entituled a Vindication of a Printed paper, &c.

Wherein all the moſt ſeemingly conſiderable Excep­tions (for truly conſiderable there are none) imputa­tions, inferences and concluſions made, and exhibited in the ſaid Anti-papers of Syllogiſmes againſt the ſaid Paper of Queries, are non-ſuited, and demonſtratively proved to be malignantly im­portune and frivolous; the ſaid Queries containing nothing, inſinuating nothing prejudiciall in the leaſt either to the lawfull Authority of the Civili Magiſtrate; or to any orderly, due or effectuall courſe for the ſuppreſſing of errours and Hereſies.

Every day they wreſt my words: all their thoughts are againſt me for evill,

Pſ. 56. 5.

My ſoule hath long dwelt with him that hateth peace. I am for peace: but when I ſpeake, they are for warre,

Pſal. 120. 6, 7.

Vide miſerrimam impiorum & calumniatorum conditionem; Deus eſt iis onus, nos ſumus iis onus, ipſimet ſibi ſunt onus.


By JOHN GOODWIN, Paſtor of a Church of chriſt in Colemanſtreet.

LONDON, Printed by Matthew Simmons, for Henry Overton in Popes-head-Alley. 1646.


READER, I know not whether thou haſtSect. 1. taken up the obſervation before me: but whether thou haſt, or haſt not, it is worthy of not a few of thy thoughts, to conſider, 1. what manner of eſtate, condition, or be­ing that is, which God as yet reſerves a­mongst his treaſures, as the utmoſt line and period of that Bleſſedneſſe which his infinite wiſdome and goodneſs met in conſultation, have projected for the crea­ture of his grace and love. 2. How, and after what manner, upon what terms, and by what degrees, he hath deſign'd the accompliſhment and execution thereof.

For the former, that great Secretary of Heaven, the Apo­ſtleSect. 2. Paul gives a briefe deſcription of it, 1 Cor. 15. 28. And when all things ſhall be ſubdued unto him, then ſhall the Son alſo himſelfe be ſubject unto him, who hath put all things under him, that GOD MAY BE ALL IN ALL. God hath alwayes from the beginning, been the ſoveraigne and chiefe Good, in, i. unto, or among his Saints: but he never was, nor will be, their onely or alone good, untill he ſhall cauſe all diſpenſations of himſelfe unto them whatſoever, by means, or things inferior to himſelfe, how excellent or glorious ſoever, to ceaſe; and vouchſafe to be himſelf, the alone, and onely diſpenſer of himſelf unto them; In which caſe, he ſhall be ALL IN ALL. As long as meats or drinks, ſilver or gold, houſes or lands, friends, or other Re­lations, Magiſtrates, or Miniſters, Bibles, or other good books, yea as long as habits of Grace and Holineſſe, yea as long as Jeſus Chriſt himſelf as Mediator, ſhall be any thing at all unto the Saints, any waies neceſſary, any waies uſefull; God ſhall not, cannot be ALL IN ALL unto them. And there­fore, we ſee in the Scripture recited, that Jeſus Chriſt him­ſelf, who is here called, the Son, who hath made way, as it were at a diſtance, for the advancement of his Saints to this height of bleſſedneſſe and glory which wee ſpeake of, by a gra­cious acceptance, and faithfull performance of the Great Of­fice of a Mediator; muſt yet make further way for it, by de­veſting himſelf of that very Office, by which, he did not onely lay the foundations thereof, but ſhall further bring the Crea­ture to the very dore and entrance of the poſſeſsion; where himſelf yet ſtands, yea and ſhall ſtand, untill the fulneſſe of time appointed by the Father for the Saints entrance, or ad­mittance into it, and then he ſhall, and will with unſpeakea­ble gladneſſe and joy, give place unto his Fathers counſell concerning that tranſcendent bleſſedneſſe of his Saints. For this (doubtleſſe) is that which the Apoſtle meaneth, when he ſaith, that when all things ſhall be ſubdued unto him, then ſhall the SON alſo himſelf be SUBJECT unto him, who put all things under him. By that SUBJEC­TION, which the Son ſhall now exhibit and yeeld unto God the Father, is cleerly meant, his ſubmiſsion unto the counſell of his will, concerning the reſignation of the Mediatory dig­nitie and office; and that preciſely for this end and purpoſe, (as the Apoſtle himſelf expreſſeth it) that God may be ALL IN ALL; which counſell of God, cannot (as hath been ſaid) take place, whilſt Jeſus Chriſt acteth, or executeth any thing at all for the benefit of the Saints, as Mediator. And in as much as this ſubmiſsion of Chriſt, though it be unto his Father, and his counſell, yet is for his Saints ſake, I meane, to make way for their higheſt exaltation; and ithat reſpect, he is and will be herein ſerviceable unto them; it may (poſsibly) be the meaning and fulfilling of that pro­miſe, Luk. 12. 37.

For the latter; that condition of the Saints ſpoken of,Sect. 3. wherein God ſhall be ALL IN ALL, as it is, and muſt of neceſsitie be, abſolutely the beſt and richeſt in bleſſedneſſe of being; ſo hath God, according to his uſuall method in ſuch caſes, aſsigned unto it, the hindmoſt and laſt place amongſt all the ſeverall eſtates and conditions, thorough which he in­tends to carry his Saints (which I conceive to be more, and more various, then generally is thought, or beleeved) but this being the moſt abſolute and perfect condition, whereof the creature is capable, hath the dayes of eternitie ſet out for the continuance of it.

Firſt, as we know it is natures method and manner of pro­ceeding,Sect. 4. to begin with what is leſſe perfect, and to goe forward to that which is more; ſo is it the method likewiſe of the God of nature, to be ſtill upon the riſing hand, more liberall and gracious in his ſucceeding, then in his ante-ceding diſpenſa­tions. Howbeit, (ſaith the Apoſtle) that was not firſt, which is ſpirituall, but that which is naturall: and after­wards that which is ſpirituall. The firſt man is of the earth, earthy: the ſecond man is the Lord from Hea­venaa1 Cor. 15. 46, 47.. And elswhere: For we know in part, and prophe­cy in part. But when that which is perfect is come, then that which is in part, ſhall be done awaybb1 Cor. 13. 9, 10.. God will al­ter, and change, and lay by diſpenſation after diſpenſation, untill he comes to ſuch a diſpenſation, wherein he will be ful­ly ſatisfied, and never change more. And this is that which we have deſcribed (with the Apoſtle) to be when himſelf will be ALL IN ALL, diſpenſer, diſpenſation, and diſpenſed, unto all his Saints.

Againe, 2. that this Diſpenſation, wherein God willSect. 5. thus be ALL IN ALL, muſt needs be the moſt abſolute and perfect, and the creature enjoy the greateſt bleſſedneſſe of all other under it, is evident from hence. After what manner ſoever, or in what kinde ſoever, or to what degree ſoever, he ſhall pleaſe to diſpence or communicate himſelf unto men, by the interveniency or mediation of what creature, or creatures ſoever, there muſt of neceſsitie be found ſome reliſh or taſte (at leaſt) of the weakneſſe or defectibilitie of the creature, in the diſpenſation, and conſequently it cannot be ſo rich and full, as if no created being whatſoever had to doe, little or much in it, but onely God himſelfe. Where there is no defect in the efficient, this being ſimply one, there can be no defect in the effect, at leaſt not from any deficiency in that action, by which it is produced; as on the contrary, where there is a juncto of efficients, whether two or more, all joyning and con­curring to the production of one and the ſame effect, if there be any one of them defective and weake (as ſecond, or created efficients evermore are, in reſpect of the firſt, or increated) the prints or footſteps of this weakneſſe muſt of neceſsitie be found in the effect. It is a true obſervation, that ſuch, whether actions, or ſubſtances, which received their beings, by way of miracle, or of immediate efficiencie from God; have ever been more excellent and perfect in their reſpective kinds, then o­thers of the ſame kinde with them, in the production whereof, naturall or ſecond cauſes have had their intereſts, and coope­rations. Never were the walls of any Citie ſo diſmantled or mall'd by any engine of warre, or battery of Cannon whatſoe­ver, as the walls of Jericho were upon the blowing of the trumpets of Rammes horns. Et cecidit murus ſub ſe (ſaith the Text) i. and the wall fell downe beneath it ſelfeaaJoſh. 6. 20.: That is (as Lavater interprets) abſorptus eſt in terram, was ſwallowed down into the earth. In like maner, Naamans cure of his leproſie by waſhing in Jordan, was ſo abſolute and perfect, that the Text ſaith, that his fleſh came againe like unto the fleſh of a little childeaa2 King. 5. 14.. So the healing of the Cripple, who had been lame from his mothers womb, was ſo complete, that immediately upon it, he leaping up, ſtood, and entred into the Temple, walking, and leaping, and praiſing GodbbActs 3. 8.. In like manner the wine, wherewith our Saviour recruited the wedding feaſt in Canaan of Galilee, out of the water-pots, is ſaid to have been the good wineccJoh. 2. 10.. i. better then that which the vine or grape affoorded. And from this obſervation, probably aroſe that idiome or proprie­tie of ſpeech among the Jewes, to ſignifie the excellencie of things in their kinds, by calling them the things of God; as faire and goodly Cedars, are called (Pſal. 80. 10. ) the Ce­dars of God. So great and high mountains, the mountains of God, Pſal. 36. 6. So a great and potent armie or hoſt, the hoſt of God, 1 Chron. 12. 22. This by the way.

The reaſon why God is pleaſed, ſo to order and contrive theSect. 6. paſſage and conducture of his Saints to that their utmoſt bleſ­ſedneſſe and glory, when he will be All in All, as to carrie, and cauſe them to paſſe under many leſſe perfect diſpenſati­ons of himſelf, wherein creatures like themſelves ſhall admi­niſter unto them, is (doubtleſſe) the moſt exquiſite proporti­tion, which ſuch a method and projection holds, as well with the advancement of his own glory, as of the contentment and bleſſedneſſe of the Saints themſelves. The ſaying is, Feſſum quies plurimùm juvat; Reſt hath ever the beſt reliſh with him that is weary: and that pleaſantneſſe, which (as Solo­mon ſaith) is in the light of the Sunne, is preferr'd to an higher degree of acceptation in the eyes of men, by the ſadneſs and darkneſſe of the night. God indeed made both Summer and winterddPſal. 74. 17., (as David obſerveth) but certainly with this ſubordination, Winter for Summers ſake. The weake thoughts and expreſsions of child-hood, doe much commend the ſolid wiſdome and diſcourſe of men. And generally, that which is imperfect, uſhereth in perfection with the greater ac­clamation and triumph. God, if ſo it had ſeemed good in the eyes of his wiſdome, might have begun with his Saints, where now he purpoſeth to end; and never have ſuffered any created being to have interpoſed, or been any thing at all unto them: he might have been unto them, not onely Alpha and Omega, but alſo, Beta, Gamma, Delta, and all the letters of the Al­phabet beſides, from the firſt to the laſt. But then Iſrael had wanted ſowre herbs, wherewith to eat the Paſchall Lamb: and the God of Iſrael himſelf had wanted thoſe large contri­butions, which the weakneſſe and imperfections, and unac­ceptable deportments of the creature in her ſubminiſtrations unto his Saints, have already, and further will, caſt in to the treaſury of his glory. It is the beſt and higheſt improvement of the ſowreneſſe of the creature, to commend the ſweetneſſe of God; and of the weakneſſe of the creature, to advance, quic­ken, inlarge, and raiſe our apprehenſions in the contempla­tion of the ſtrength, fulneſſe and perfection of God. It is ſaid of Auguſtus, a wiſe and politique Prince, that he adopted Tiberius, a man of a rugged and unpleaſanc diſpoſition, to ſucceed him in the Empire, for this end, Ut ipſe quandoquedeſiderabilior foret, that the people being offended & diſ­contented with rough behaviour of the Succeſſor, might re­member the Predeceſſor with the more honour and deſire. What this Emperour projected for his honour (as he ſuppoſed) in his Succeſſor, God hath deſigned for his glory in his Pre­deceſſors (for Succeſſors he means to have none) I meane, in thoſe creature Ordinances and Diſpenſations, whereby he firſt communicates himſelf and his gooddeſſe, but in an under manner and degree, unto his Saints, untill the yeare of that Great Jubile comes, when Chriſt himſelf ſhall deliver up the Kingdome unto the Father, and God be ALL IN ALL.

Amongst many others, there are two great OrdinancesSect. 7. and Diſpenſations, by which the good pleaſure of God is, to communicate of himſelfe, his goodneſſe, and love unto his Saints, during the preſent ſtate and condition of things in the world; the one is that of the Miniſtery of his Word; the other, of Civill Magiſtracie; the one intended for their cal­ling out of this preſent world, in reſpect of their hearts and wayes, and for the fitting of them for their future glory; the other, for their protection in this preſent world, that under the ſhadow of it, they may lead a quiet and peaceable life, in all godlineſſe and honeſtieaa1 Tim. 2. 2.. And though God ſometimes ſaid unto Iſrael, that he both gave them a King in his anger, and alſo took him away in his wrathbbHoſ. 13. 11.; yet the contrary may be truly affirmed of his intentions in gi­ving both thoſe Ordinances we ſpake of, unto the world: He gave both the one & the other, as well Magiſtracy, as Mini­ſtery, and againe, this, as well as that, in love; yea, and con­tinues them in love; and in time, will take them away too in love unto his Saints. Firſt, that God gave them both in love, is evident, from the nature and proper tendency of their re­ſpective offices and imployments, as God himſelf hath decla­red them. Concerning the Magiſtrate, the Holy-Ghoſt ſaith, That he is the Miniſter of God to thee for goodccRom. 13. 4.; and that he attends continually upon this very thingddVerſ. 6.; i. the doing of thee good in his place and office; with many other things of like conſideration elswhere, relating unto the im­port of this Ordinance. Againe, concerning the miniſterie of the Word, it is ſaid to have been given by Chriſt, for the perfecting of the Saints, for the edifying of the body of Chriſt, till wee all come in the unitie of the Faith, and of the knowledge of the Son of God, unto a per­fect man unto the meaſure of the ſtature of the fulneſs of ChriſteeEpheſ. 4. 12, 13.. So that there ino queſtion, but that as well the one, as the other, were given by God in love, unto the world, and in ſpeciall manner unto the Saints.

Againe, 2. there is as little queſtion to be made, but thatSect. 8. they are in love alſo unto the Saints, continued, and kept on foot by God in the world. This appears, partly by the continu­ance of thoſe reſpective Lawes of ingagement (which were lately mentioned) upon both the one, and the other, God not having reverſed, nor intending to reverſe the leaſt jot or tit­tle in either, whilſt he intends to continue the Ordinances themſelves; partly alſo from hence, becauſe, though theſe Or­dinances, as well the one as the other, may very poſsibly, in re­gard of the undue qualifications of the perſons in whom they ſhall be veſted, and by whom, executed, prove now and then very trouble ſome and afflictive unto the Saints; yet they can hardly fall into ſuch hands, ſo unworthy or vile, but that the communitie (at leaſt) of the Saints, though not all particu­lars, will be in a better condition by the means of them, then they would be without them, untill the Great wheele of the world be turn'd round, and that part of it which hath been below hitherto, and is like yet to be lower then it hath been, for a ſeaſon, be brought to ſtand above.

Thirdly (and laſtly) that God will in love alſo unto hisSect. 9. Saints, aboliſh and take away both the one and the other of the ſaid Diſpenſations, is yet more evident (if more may be) then either of the former. Becauſe, 1. the native intentions of God in the giving of them, will be ſo farre perverted by thoſe, into whoſe hands they will in proceſſe of time come, that no man looking upon them in their execution and manage, will be able to ſay, theſe are Ordinances of God. 2. Becauſe, God will make the abolition and diſſolution of theſe, the in­troduction and bringing in of other Diſpenſations, far more rich, and bleſſed, and deſireable, in their ſtead. The former of theſe reaſons, with the concluſion it ſelfe, is plainly aſſerted and laid down by the Apoſtle. Then cometh the end, when he ſhall have delivered up the Kingdome unto God, even the Father, when he ſhall have put downe all ruleTunc enim abo­lebitur omne imperium, & omnis potentia, & virtus, poli­tica, & Eccleſi­aſtica. Parcus in Apoc. 21. 22 (as well Eccleſiaſtique, as Civill) and all Authoritie (as well Eccleſiaſtique, as Civill) and power. For (ſaith the Apoſtle, as giving a reaſon of the ſaid diſſolution by Chriſt) he muſt reigne, till he hath put all enemies under his feetaa1 Cor. 15. 24, 25., Cleerly implying, that that enmitie, which Chriſt ſhall find againſt himſelf & his Saints, in all Rule, Autho­ritie, and power, will be, if not the proper and adequate cauſe, yet the maine occaſion, upon which he will proceed to their diſſolution. The latter reaſon, is held forth unto us by John, who having firſt deſcribed, and taken a perfect ſurvey of that Holy Citie, new Jeruſalem, which came downe from God out of Heaven, (by which, according to the ſenſe almoſt of all Expoſitors, is meant the Church of Chriſt in her Great and Bleſſed Reformation) towards the cloſe of his diſcourſe upon this ſubject, he tells us what he miſſed, and did not ſee amongst all the glorious or naments and rarities of this Citie, viz. a Temple, meaning, a materiall Temple, or a Temple properly ſo called. And I ſaw (ſaith he) no Temple therein. But becauſe it might ſeeme ſtrange that ſuch an holy Citie as this ſhould be without a Temple in it; he therefore explains himſelfe of what kinde of Temple he ſpake, when he ſaid, he ſaw no Temple in it, by ſhewing what manner of Temple there was in it notwithſtanding. FOR (ſaith be) the Lord God All-mightie, and the Lamb, are the Temple thereof. By this cauſall particle, FOR, he cleerly implies, that had it not been, that the Lord God All-mightie, and the Lamb (i. by the figure, Hendiadis, elswhere uſ'd in this booke) the Lord God almightie, in, and by the Lamb, [Chriſt] vouch ſafed to become the Tem­ple thereof, i. to performe the worke of the Miniſtery unto the Inhabitants of this Citie, and to teach them the know­ledge of God, and of the Lamb himſelfe, viz. by way of imme­diate impreſsion, or inſpiration, there ſhould have been a materiall Temple in it, i. the preſent function and office of the Miniſterie ſhould have taken place there. But by reaſon of the excellency of this metaphoricall and ſupernaturall Temple, out of which all the inhabitants of the Citie, from the greateſt to the leaſt of them, were conſtantly furniſhed with ſuch a perfect knowledge of God, and of his wayes, that there was no place for any unrighteouſneſs, or unworthy act amongſt them; therefore John addes; And the Citie had no need of the Sunne, nor of the Moone to ſhine in it, i. had no need of any Civill Magiſtracie, either ſoveraigne or ſubor­dinate, (frequently ſignified in Scripture, by the Sunne and MooneaaIſa. 60. 19, 20 Ml. 4. 2. Rev. 7. 12. 13. cum 15. And Gen. 1. 6. The Sunne and the Moone, are both ſaid to rule. Jam in iſthoc coelo An­tichriſtiano (ad naturalis coeltypum) plurimae ſunt ſtellae, di­versaeꝰ magni­tudinis, Princi­pes, duces, Prae­ſules, Reguli, Reges. Sunt & magna Lumi­naria inſtar Solis & Lunae, &c. Mede. A­poc. p 270.) to keepe them in order: for (ſaith he) the glory of God did lighten it, and the Lamae is the light there­of: that is, the abundant and glorious influxes of the light of the knowledge of God, which God by Chriſt ſtill diſpenſed and conveyed into the hearts and ſoules of the Saints (the in­habitants of this Citie) cauſed them to walk in all the waies of righteouſneſſe, and true holineſſe, without the leaſt ſtum­bling or offence. So that the ſword of Magiſtracie would be but an impertinencie in this Citie. In this eſtate of the Saints, theſe propheticall promiſes will receive their full ac­compliſhment; And all thy children ſhall be taught of the Lord; and great ſhall be the peace of thy childrenbbIſa. 54. 13. Ioh. 6. 45.. And they ſhall teach no more every man his neigh­bour, and every man his brother, ſaying, know the Lord. For they ſhall all know mee from the leaſt of them unto the greateſt of themccJer. 31. 34. Sect. 10.. And yet (by the way) I doe not conceive this to be the laſt eſtate or condition of the Saints, wherein God will be ALL IN ALL.

Reader, I have drawne up this briefe Diſcourſe in this place, chiefly to give unto thee, and to all the world, a plaine and ingenuous account, what my judgement and thoughts are about Civill Magiſtracie; becauſe I have been (moſt undu­ly, and untruly, and in the very face of many demonſtrations to the contrary, both reall, and nominall) repreſented as an enemy to it; and particularly by the Authors of that Vin­dication, which, not thorough any ſubſtance or weight in it ſelfe, but by reaſon of the weakneſſe of others giving a loud teſtimony of ſtrength unto it, occaſioned the following Diſ­courſe. I cleerly and freely acknowledge it to be an Ordinance of God; yea, an Ordinance of very gracious intentions unto men, in him who is the Author and founder of it. And though I conceive it to be a very tender Ordinance, extremely ob­noxious to take ſoyle, and apt to loſe the grace and beautie of it, when it comes to be handled by men; yet when it doth fall into cleane and tender hands, it makes the Sunne aſhamed, and the Moone abaſhed, at the brightneſſe, beautie, and bleſ­ſing of it. Yea I conceive it to be an ordinance of that grand import and concernment unto the world, during the preſent ſtate of perſons and things in it, that it cannot lightly fall into hands ſo farre unſanctified, or unworthy the adminiſtra­tion and manage; but that it will doe more then beare its own charges, more then ballance the inconveniences, which ſhall at any time attend the execution of it. I looke upon it, as the onely preventive appointed by God to keepe the world from falling foule upon it ſelf, and being deſtroyed by its own hands. And as I judge thoſe very impolitique Chriſtians, and as men rejecting the counſell of God (for their ſpi­rituall good) againſt themſelves, who by caſting off Church-Ordinances by Paſtors and Teachers, ſeeme to catch at the ſpirituall priviledge of new Jeruſalem, before it be come downe from Heaven; ſo doe I judge thoſe very unchriſtian Politioians, and as men rejecting the counſell of God likewiſe (for their politique and civill good) againſt them­ſelves, who thinke they ſhould, or might anticipate that other great priviledge of this Heavenly Citie, which wee ſpake of, (freedome from Magiſtracie,) by a preſent ejecting of this Ordinance out of the world. Alas! though God (as the A­poſtle informeth us) hath provided better things for us who live under the Goſpel, then he did for his people under the Law; yet if they who liv'd under the Law, had caſt off thoſe Leviticall ordinances and obſervations appointed by God for their generation, upon pretence of weakneſſe and un­profitableneſſe in them, ſaying, that they would not wor­ſhip God at Jeruſalem, but onely in ſpirit and truth; be­cauſe this was more Evangelicall and perfect; had they not attempted to put God himſelf to rebuke in his diſpenſations, and withall conſulted loſſe and diſadvantage to themſelves and their own ſoules, in their ſpirituall, if not in their tem­porall affaires alſo. Thoſe fruits, which being gathered and eaten in the ſpring of the yeare, whilſt they are yet greene and ſowre, are apt to cauſe diſeaſes, and to prove deſtructive unto health, if not unto life it ſelfe; if let grow upon their trees untill Autumne, or the due ſeaſon of their ripening, may now be gathered and eaten, not onely without danger, but with de­light alſo, & advancement of health. In like manner, though the dayes be acoming, when deliverance from that, both Mi­niſterie and Magiſtracie, which now ſupport and accommo­date the Chriſtian world, though with a mixture of many diſ­accommodations in both, will be as a reſurrection from death unto life, unto the Saints; yet to attempt a deliverance from either, untill the Lord God Allmightie, and the Lamb ſhall vouchſafe to intereſſe themſelves in ſuch diſpenſations, which ſhall eminently be both the one and the other (as wee heard) muſt needs be as a covering of the Sunne with ſackcloath, and a turning of the Moone into bloud, I meane of a dark and diſmall conſequence unto the world.

For mine own part, if I have, or hereafter ſhall at any timeSect. 11. ſuffer any unjuſt or hard meaſure from either, I may poſsibly plead the righteouſneſſe of the cauſe, for which I ſuffer; yea, out of the caſe of ſuffering from either, I may declare the mind of God as well touching the reſpective bounds, limits, inte­reſts, and duties of either, (at leaſt negatively) as concerning the qualifications requiſite in the perſons, to whom the diſ­penſation, either of the one, or of the other, ought to be com­mitted [thus farre, I preſume, I keep within the compaſſe and bounds of my Profeſsion] but as I have never, ſo I ſhall never (God aſsiſting) diſparage either the one Ordinance or the other, in the leaſt, nor yet ſeek or counſell the deveſtiture of any perſon lawfully called to the adminiſtration of either; except it be in ſubmiſsion and ſubſerviencie unto that Ma­giſtracie, which hath a lawfull power to deveſt, upon juſt and lawfull grounds; yea and to command my aſsiſtance in ſuch a caſe; as I make no queſtion but that the Parliament of Eng­land hath, within the circumference of this Kingdome. Nei­ther is there (I am confident) the leaſt jot or tittle to be found in any of my writings, which hath the leaſt affinitie with ei­ther of theſe poſitions or aſſertions; 1. that there ought to be no more, no other kinde of Authoritie in the Civill State, then in the Eccleſiaſtique; 2. that the people have a lawfull power, to deveſt or depoſe Magiſtrates lawfully called, when, or as they pleaſe: Both theſe poſitions have been charged upon me, as enmity againſt Caeſar, was upon Chriſt. But as Chriſt, though charged as an enemy unto Caeſar, was not­withſtanding Caeſars beſt friend, and the greateſt aſſertor of his Empire and power; ſo however an undue repreſentati­on hath been made of me, as if I were of oppoſite affections to our preſent Magiſtracie and Parliament; yet (without the leaſt touch of vanitie, or diſparagement unto any mans, either affections, or ſervice, to the Parliament, be it ſpoken) I have been (and yet am) as reall in affection, as faithfull (that I ſay not, even fruitfull alſo) in my ſervice to the Parliament, as any man whatſoever.

It hath been the hereditarie portion of the beſt and faith­fulleſtSect. 12. ſervants of God for many deſcents and generations, from the hand of their enemies, and thoſe that ſought their ruine, to have all their ſayings and doings, any waies capa­ble of the forme, perverted into matter of oppoſition, and ar­gument of diſloyall intentions againſt the Rulers and Go­vernours of this world. Jeruſalem was repreſented by her enemies as a rebellious Citie, and hurtfull unto Kings and ProvincesaaEzra. 4. 15.. The refuſall of Shadrach, Meſhach, and Abednego, to worſhip the golden image which Nebuchad­nezzar ſet up, was repreſented to him by their enemies, as done in contempt of him. Theſe men, O King, (ſay they) have not regarded theebbDan. 3. 12.. So Daniels praying unto God, was brought to King Darius by his enemies, in the forme and ſhape of a diſloyal contempt of the King. This Daniel, which is of the children of the captivitie of Judah, regardeth not thee, O King, nor the decree that thou haſt ſigned, but maketh his Petition three times a dayccDan. 6. 13.. To paſſe by many other inſtances, the Lord Jeſus Chriſt himſelf onely aſſerting unto himſelf a Kingdome, though with an ex­preſſe declaration, that it was not of this world, was for this notwithſtanding accuſed before Pilate, as an enemy unto Caeſar, (Whoſoever maketh himſelf a King, ſpeaketh againſt CaeſarddIoh. 19. 12..) Whereas, nevertheleſſe, it is he by whom Kings reigne, and Princes beare RuleeePro. 8. 15, 16.. In like manner, thoſe who at this day, are moſt ſingle and ſincere in their af­fections, moſt loyall and faithfull in all their expreſsions, to the honour and ſafety of the Civill Magiſtrate amongst us, are notwithſtanding by men of ſiniſter and unworthy ends, perſonated as men of deſtructive principles and practiſes to all Government & Magiſtracie, onely becauſe they dare not calculate the power of the Magiſtrate, for the meridian of the torrid zone of High Presbyterie; and give unto Caeſar, the things that are Gods, that ſo Caeſar may have where­with, not to accommodate or gratifie himſelfe (in the leaſt) whether in point of honour, or advantage in any kind; but onely the luſts and deſires of unreaſonable men.

For, as for the word, Presbyterie, and the Government ofSect. 13. that denomination, concerning which ſome things are argu­ed here and there upon occaſion in the Diſcourſe enſuing, I deſire to be underſtood toties quoties, not of that Presbyte­rie, which the Parliament hath thought meet to eſtabliſh for a ſeaſon in this Kingdome, but (as I cleerly diſtinguiſhed in my thirty-one Querie) that which is ſo importunely de­ſired and maintained by the Miniſters; between this lat­ter Government, and the other, there is a difference not much unlike that, which is between the Lyon and the Lamb. The latter, is like the fourth beaſt in Daniel, which had great yron teeth, dreadfull and terribleaaDan. 7. 7.; which devoured and brake in pieces, and ſtamped the RESIDUE [i. whatſoever it did not, or could not convert into its own ſub­ſtance] with the feet of it; having notwithſtanding a pre­ſumptuous Inſcription of JUS DIVINUM written in the forehead of it; the former reſembleth the wiſdome which is from above, being peaceable, gentle, and eaſie to be intreatedbbJames 3. 17.; and in theſe conſiderations, of a farre better reſentment (I beleeve) with Congregationall men, then with thoſe, who (in effect) pretend and ſay, that they can doe nothing, without both powers, the one formally, the other, eminently, veſted in them. I commonly, if not conſtantly, characterize the Presbyterie, which is the Great Contention of the Kingdome, and conteſtation of my pen, with the ſignall and proper Epitheton, HIGH.

And ſo if my pen at any time bewraies, either by reproofe,Sect. 14. or otherwiſe, any offence taken at my Brethren in the work of the Miniſtery, who are of a diſſenting judgement from me in the point of Government; I deſire in all ſuch paſſages to be underſtood, as ſpeaking onely of ſuch, who violently contend for the High and Anti-Parliamentary way of Presbyterie; and who being of Gangrena's gang, and Procruſtian race, breath out nothing but fire, fury, and fierceneſſe againſt all thoſe, who are either weaker or ſtronger, either more fooliſh, or more wiſe, then themſelves. As for thoſe, whether Mini­ſters, or others, who are led by the light of their conſciences to ſerve their God (both theirs and mine) in the way of Preſ­byterie; but are tender in obtruding their judgement or practiſe, as the pattern in the Mount, upon others; my heart is with them; their perſons and pietie I reverence and honour; nor doe I, nor ſhall I, in any parallel opportunitie for Chriſtian ſervice or converſe, make the leaſt difference between them, and thoſe of mine own judgement.

As for Gangrena, becauſe I perceive that they who ſpeakeSect. 15. reaſon and truth, are but Barbarians unto her, and ſpeake a language which ſhee underſtands not; and though ſhee hath been brayed in a morter among wheat with a peſtillaaProv. 27. 22., yet nothing of her fooliſhneſſe is departed from her I ſhall here take my leave of her (in a few lines) as not judg­ing her worthy of being ſmitten any more with the pen; but rather with the whip, of correction; yet not this for her conſci­ence ſake in matters of Religion; but for her morall miſde­meanors, practiſed and perſiſted in againſt the common light and law of nature, in her unworthy defamations and revilings of worthy and well deſerving men; and that by for­ged and vile reports, publiſhed and ſpread abroad againſt them. For doubtleſſe ſhee pleaſeth her ſelfe, with the conſola­torie diſcourſe of the drunkard, preſented in the booke of the Proverbs by Solomon: They have ſtricken me; but I was not ſick: they have beaten me, and I felt it not. When ſhall I awake? I will ſeek it yet againeaaProv. 23. 35.. Non­ſence in the higheſt, found in her writings, ſhee avouches for elegancies of phraſe: fell and fiery contradictions, by tens, by fifties, by hundreds, putid ſelf-dawbing, and ſelf-admiring expreſsions, arguings without any colour or ſemblance of rea­ſon in them, Chriſtian promiſes of candor and faireneſſe per­form'd in moſt Unchriſtian wreſtings of words & actions, and other hatefull and maligne expreſsions, forging of circum­ſtances, yea ſometimes of whole ſubſtances, in matters of fact, to the reproach of godly, learned, and well deſerving men, with the like; theſe are but light matters, and no more conſi­derable in any way of diſparagement, being found in her works, then ſome ſtraws lying upon the ſurface of a rich piece of land, or ſome ſticks broken in an hedge, or a pane or two of glaſſe crack'd in the windows of a faire dwelling houſe, are to prove a Lordſhip or Mannr not to be ex­cellentbbGangr. 3d. p. 285.. But if Gangrena's Antapologie be excellent, ſuch boyles & botches, ſuch putrified ſores and ulcers as theſe notwithſtanding, I would gladly know of her how vile and obnoxious ſhe intends to be, before ſhe means to cry, unclean, unclean; I am ſound, neither moralls, nor intellectualls. Some are of opinion, that the Devills, though they commit many foule and horrid acts continually, yet they are Extra ſtatum demerendi, they ſin not. It ſeems Gangrena claims part and fellowſhip in ſome ſuch priviledge as this; the miſ­demeanours of her pen, how ridiculous ſoever, in point of ig­norance and folly, how foule and abominable ſoever in forge­ry and untruth, are no errors, no miſcarriages, no more offen­ſive, or worth the taking knowledge of, then ſtrawes upon the ground, or ſticks broken in an hedge, or panes crack'd in a window; as if ſhe knew not well what compa­riſon to compare them with, to expreſſe the neerneſſe of their neighbour-hood unto a meere nothing. But, Reader, what wilt thou ſay, if his Great ſelf-admireſſe, who thinks her ſelf either above, or beneath, all miſpriſions whatſoever, whe­ther in matter of learning, or of manners, (being indeed in the very midſt and thickeſt of them both,) hath in that very ſentence, wherein ſhee laboureth to ſimilitude her ſelfe out of the diſhonour and diſparagement of either, prphaned the excellencie of her learning yet once more, by dealing ſo in­grammatically with her nominative caſe, (that man who hath a Lordſhip or Mannor propounded to him) that ſhe hangs him up in the aire, without the help of any verb to take him downe. Doubtleſſe, he that then doth not put the nominative caſe and verb together, when he ingageth with the beſt of his skill to vindicate himſelf from the diſparage­ment of an inſufficiency that way, may well be conceived to give a pregnant demonſtration, that he is inſufficient in­deed. When a man doth not find the way to ſuch or ſuch a place, where being come, he knows that he ſhall receive a great ſum of money, otherwiſe in danger to be loſt, is it not a ſigne grea­ter then rproofe, that this man knows not, cannot finde the way to the ſaid place? The ſignall ſtory in her third Part, under whoſe banner and Authoritie all the reſt in their re­ſpective troopes and ſquadrons ſerve, is the relation of a March beaten upon an inviſible Drum in Ducking field-Chappell in Cheſhire, whilſt an Independent Church was performing of their worſhip and ſervice there. This relation, this relatreſſe ſolemnizeth, 1. with an exact deſcription of many circumſtances of weighty cognizance. 2. With two theologicall and grave obſervations upon it. Firſt, ſhe layes her foundation for the credit of the whole, in the relation of a godly Miniſter (at leaſt, if not a Preſ­byterian alſo) of Cheſhire, who related it, not with ſome, nor with a little, nor with a deale, but with a GREAT deale of confidence; and that not ſimply as a Truth, nor yet as a certain Truth, nor yet as a MOST CERTAIN Truth; but as a MOST CERTAIN Truth, known to many of that Countie. Secondly, ſhee takes notice, that there was not onely a ſound, but a perfect ſound, as of a man beating a March on a Drum. Thirdly, that this per­fect ſound of a March was heard, 1. as coming into the Chappell; 2. as going up all along the Ile thorough the people, and ſo about the Chappell. Fourthly, that this ſound notwithſtanding, yet nothing was ſeene. Fift­ly, that this perfect ſound of a March, was heard, whilst Mr. Eaton was preaching. Sixtly that it was heard by Mr. Eaton, and the people that ſate in ſeverall parts of the Chappell. Seventhly, that Mr. Eaton and the peo­ple were terrified with it. Eightly, that it cauſed Mr. Eaton to give over preaching. Ninthly, that it cauſed him, in ſtead of preaching, to fall to praying. Tenthly, that the ſaid March ſtill beating, they (Mr. Eaton and the people with him) broke up their exerciſe for that time. Eleventhly, (and laſtly) that they were glad to he gone. Tou have heard the Text (this paſſage of Providence, as ſhe calls it, toward theſe Independents) heare now the grave and learned Commentaries of the Relatreſſe upon it, which conſiſt in two worthy Obſervations. Firſt, ſhee con­ceiveth, that this paſſage of Providence, ſpeakes thus much to the Independents, and to the Kingdome, that the Independents are for warres, deſirous of warres, and thirſt for a new warre with Scotland, &c. Secondly, that the warres which they would have, and occaſion, ſhall prove their ruine, the means to overthrow all their Conventicles, &c. and caſt them out of England for ever; as the Biſhops and their faction were greedy for a warre againſt the Scots, to ſupport their great­neſſe, &c. But, Reader, if the Author of Gangrena, were a man in any reputation for wiſdome or honour, here is a dead flie that would cauſe his oyntmēt to ſend forth a ſtinking ſavour for ever. This paſſage of Providence, (as this Son of ſhame and inconſiderateneſſe calleth it) this perfect ſound of a March, beaten on an inviſible Drum, &c. aſſerted with as much confidence, as pen could well ex­preſſe, and by the tenor whereof this falſe Prophet and Divi­ner of follies, undertakes to know and to declare, the ſecret thoughts and intentions both of God and men, was nothing elſe (as many that were preſent when this Tragi-Comedie was acted, and ſome of them Presbyterians; yea ſome, that ſaw the inviſible Drummer, doe report,) but a dog ſcratching his eare, and with his foot, upon every advance thereof to ſcratch, beating the ſounding ſide of the pew wherein he was. And as for the greateſt part of thoſe circumſtances, where­with the maine body of this notorious is dreſt and beau­tified, as the ſound of the March was heard as coming into the Chappell, and then as going up all along the Ile, &c. that Mr. Eaton and the people were terrified with it; that Mr. Eaton gave over preaching, and fell to praying; that they broke up their exerciſe, becauſe of the March ſtill beating, &c. All theſe are nothing elſe, but ſparks of that unhallowed fire, which burnes in the bow­ells of Gangrena's race, and conſumes the very foundations of ingenuitie and Truth in High-Presbyterian Spirits. If Gangrena her ſelfe had a forehead made of any other met­tall, then braſſe, or yron, any ſence or touch of ingenuitie, or true honour, ſhe would bind her face in the duſt, and keep her ſin and ſhame company in darkneſſe for one ſeven yeares, at leaſt, after ſuch a ſhameleſſe and prodigious abuſe of the world and her ſelf, as this. But (as Seneca ſaith) one tree, though it be never ſo tall, is not wondred at, when the whole foreſt or wood bears others of the ſame growth and ſtatureaaNon eſt admi­rationi una ar­bor, quando to­tum nemus in eandem altitu­dinē ſurrexit.: So I feare, that Gangrena being conſcious of no more credit or truth in any other of her tales, is not much affected or ſtirr'd in ſpirit with the diſcoverie of her naked­neſſe, or foule falſifications in this. I beleeve (and not with­out ground) that a very great part of the foule ſtories which ſhe relates with truth in the matter of fact, would upon due examination and triall, be found the perpetrations, not of that ſort of men, on whom ſhe fathers them under the Names of Sectaries and Independents, but of perſons of her own judgement, and fellow-members with her of the Church of England; witneſſe the ſtorie of him who mingled with ſil­ver, baſe metall of lead, braſſe, yron, and ſo carried it into the Tower in great Ingots, &cbbGangr. 3d. p. 192.. This man (as I underſtand) is by this time knowne not to have been a great Independent (as Gangrena blazoneth) but of more affi­nitie both in judgement & practiſe with one Mr. Edwards. So that Sectary, who ſnatched the mans band, and tore it in pieces before his face, if Sectarie he was, or is, it is of that Order ſirnamed Presbyterian. The like may be ſaid of the Baptizers of Ball-EſauccGangr. 3d. p. 18., with many others. But for Gangrena, and that ſervice which ſhe hath done unto Satan againſt the Saints, by reproaching, calumniating, aſperſing, traducing them in the ſight of the Sunne, I ſhall leave them from henceforth unto him who judgeth righteouſly; not in­tending to rake in this dunghill any more, which begins to be very noyſome and offenſive, even in Presbyterian no­ſthrills themſelves. So little cauſe have either I, or my partie to feare her writings more then any other mans, who hath yet appeared, (as ſhe moſt vainly, but ſo much the more like unto her ſelfe, boaſteth) though it were no great honour to a thiefe that uſeth to rob on the high-way, to be more fea­red〈1 page duplicate〉〈1 page duplicate〉by travailers, then an hundred honeſt men. For the pre­ſent I ſhall adde; that as ſome Great Benefactor to the Popiſh Religion, beſtowed a Legend of lies upon it, which they call Legenda aurea, the golden Legend, for a prop or pillar to ſupport it, becauſe it was crazie; ſo hath Gangrena's maſter, out of his tender affections, & bountifull reſpects to the cauſe of high-Presbytery, being extremely jealous (as it ſeemes) that it will never ſtand ſtrong upon foundations of Truth, been at the coſt and charge to compoſe a great body of the ſame kinde of materialls, which we may very truly and properly call, Legenda plumbea, or the Leaden Legend, to ſupply that which is wanting in the Truth for the ſupportment thereof. But certainly it will be more tolerable for the Golden, then for the Leaden Legend, in the day of judge­ment. Firſt, becauſe the Golden Legend belies onely, or for the moſt part, Saints of her own, or her friends making; and ſe­condly, belies them ſtill on the right hand; whereas our Lea­den Legend, advances onely ſtories on the left hand; and with theſe, diſhonours, either only, or for the moſt part, Saints made ſuch by God. In ſo much, that had Gangrena preten­ded to plead the cauſe of that Government by Presbyterie, which the Parliament hath eſtabliſhed, and not that, ſo im­portunely deſired by her ſelf, and her friends, (which is oppo­ſite to it) ſhe had been a notorious Treſpaſſer againſt the late Ordinance of Parliament, which prohibiteth any thing, to be either preached, or written, in derogation of that Go­vernment, which they have eſtabliſhed. For as be that ſhould come, & under prop or apply to a ſtrong and new-built houſe, a company of crooked and ill-ſhapen ſhoares, or pieces of old worme-eaten tymber, ſhould derogate from the ſtrength of the building, and notoriouſly diſparage the Architect; ſo whoſoever ſhall goe about to confirme, ſtrengthen, or uphold the Government ſetled by the Parliament, by any baſe, un­worthy, and indirect means, cannot reaſonably be judged but by ſuch practiſes, to act in derogation thereof, and that in an high degree. And ſo, Gangrena, farewell: Res Tuas, & hiſtorias tuas, habeto tibi. They ſhall from henceforth be to me, as things which are not; excepting onely my promiſe of a further addition unto my Anſwer to the Antapologie; whereunto (God willing) I ſhall apply my ſelfe, when I ſee the times in a ſtate of convaleſcencie, and likely to gather ſtrength to beare ſuch a ſubject. In the meane time, thy pre­ferment, which (it ſeemes) is to be Principi Tenebrarum ab hiſtoriâ, I ſhall lament, not envie. Perſecute the Saints, reproach the righteous; traduce the friends of God, and of the Lord Jeſus Chriſt: but know thou, that for all theſe things, God will bring thee to judgementaaEccleſ. 11. 9..

Having diſpatcht with Gangrena, I have onely a wordSect. 16. or two to ſpeake with ſome of her friends, about another buſi­neſſe. There are of this Generation, who (it ſeemes,) having a facultie to make verball victories of reall diſaſters, impor­tunely applaud their Champions (which were foure, if not five to two) and congratulate their great ſucceſſe in a diſpu­tation lately held in Chriſt-Church-Pariſh, about the law­fulneſſe, not ſo much of the payment, as of the demand, of tithes by the Miniſter. By meanes of which diſpute, though there was nothing ſaid but had tantum for quantum, anſwer for argument in full returne; not ſo much as any one man, that I can heare of, who came ſcrupul'd in the point, that went a­way ſatisfied, (except it were in the juſtneſſe of the ground of his ſcruple and of the unlawfulneſſe of that, which could not by all that was there ſaid be juſtified) yet ſome of the partie, as if they were bound by their Covenant to provide, perfas, & nefas, that Presbyterians may in all things have the preheminence, or were acted by that Maxime of the Conſi­ſtoryQuod non po­teſt fieri per viam juſticiae, fiat per modū expedientiae. of Rome, That which cannot be done in a way of right, let it be done by way of expediency; have (as I underſtand from ſeverall hands,) fill'd the Citie with this vapour, that Mr. Goodwin and his Colleague in the diſ­pute, had their mouths ſtopt, and were not able to anſwer a word to thoſe who oppoſed them. I was once under ſome thoughts, of penning and publiſhing the contents of the ſaid Diſputation, looking for this puffe of winde from that point of the Compaſſe, from whence it now bloweth; and may yet, up­on the occaſion given, do it, if I could cleere my hands of ſome other work, which as yet ſticks cloſe to them. In the mean time (Reader,) thou maiſt pleaſe to underſtand, that there were onely two arguments produc'd, and inſiſted upon, by the Pa­trons of Tithes; which (I ſpeak unfeignedly) being thoroughly examin'd and look'd into, are of no more ſtrength to carry the cauſe of demanding tiths, then a couple of ſilly Lambs yok'd in a teame, are able to draw a Weſtern waine of twentie hun­dred weight, thorough the deepeſt waies, or up the ſteepeſt hils. I had not touch'd upon this ſtring, had not others plaid too loud upon the baſe.

One thing (amongſt many others) ſeemes very unreaſona­bleSect. 17. unto me in the way of High Presbyterie, which I judge worthy advertiſement in this place. The Sons of this judge­ment & way, judge it Chriſtian and meet (as they have rea­ſon in abundance to doe) mutually to tolerate one another in leſſer differences (as they uſe to call thē) that is, in ſuch diffe­rences about ſuch opinions, which lie off at ſome diſtance from the fundamental Doctrines or Principles of Chriſtian Reli­gion, & which are deducible from theſe by proceſſe of rational diſcourſe. And the truth is, that without a reciprocall Tole­ration in ſuch differences as theſe, they would hardly ever ce­ment, or hang together, or grow into the unitie of a bodie; unleſſe they agreed to caſt lots amongſt them, whoſe judgement ſhould be King, to preſcribe Doctrines and opinions for Lawes unto all his fellows. Now conſidering that the maine Principles, and fundamentall Doctrines of Chriſtian Reli­gion, are much more difficult to be comprehended by reaſon, or to be aſſented unto as Truths, then ſuch deductions or con­cluſions, which in an ordinary way of diſcourſe, may be infer­red from, and reſolved into, their knowne or granted Prin­ciples; it ſeemes repugnant to all grounds of reaſon and e­quitie, that men ſhould have favour in their diſſentings a­bout theſe, and be judged worthy of death for diſſenting in the other. Penall Lawes are not wont to be enacted amongst men, againſt any ſuch miſcarriages or deficiences in men, which require an excellency in vertue, wiſedome, or under­ſtanding to prevent but onely againſt ſuch, which the com­mon and knowne principles of reaſon, juſtice, and honeſtie, are ſufficient to reſtraine. It is proper indeed, that Lawes of incouragement, and of rewards, be made to provoke and ſtirre men up to actions of honour, and which are difficult to per­forme, eſpecially ſuch, which are like to be of publique benefit, or ſervice to the State; but not to enact any penaltie againſt thoſe, who ſhall not performe ſuch actions, unleſſe it be the loſſe, or non receiving the reward promiſed by Law to thoſe that ſhall performe them. I have oft heard, of an ancient Law in England, by which there was a reward appointed for every man that ſhould kill a Wolfe, but I never heard of any, which impoſed a penaltie upon thoſe who killed none. And if men deſire to inſure all thoſe to the way of High Presbyterie, who do not religiouſly, & out of pure conſcience, diſſent in judge­ment from it, their only courſe is, to procure ſome Law or Sta­tute to be made, wherein ſome conſiderable reward ſhall be ap­pointed by way of incouragement to all thoſe that ſhall adhere to this way; onely with this proviſo, (for righteouſneſſe and conſcience ſake) that this reward be not aſsigned unto them out of the due rights and priviledges of thoſe, who notwith­ſtanding ſhall diſſent from them.

And now, good Reader, I have nothing more, wherewithSect. 18. to dtain thee from the diſcourſe it ſelfe. The God of Heaven give thee a free, cleere, and diſ-ingaged judgement, to exa­mine, try, and narrowly conſider, into what Opinions or Te­nets in Religion, thou ſuffereſt thy ſoule and conſcience to be Baptized. The Holy Ghoſt ſpeaking (doubtleſſe) of theſe times, prophecied long agoe, that many ſhould run to and fro, and [by this means] knowledge ſhall be increaſedaaDan. 12. 4.. In the times of Popery, men generally ſtood ſtill, made no in­quiries beyond the lips of their Teachers, and knowledge then was at a ſtand, and advanced not. But ſince God hath been pleaſed to put it into the hearts of men to conceive and think, that there may be Tracts or Regions of knowledge, be­yond the line of the travailes, and diſcoveries of their Tea­chers, and have made many ſtudious expeditions themſelves to find them out, knowledge hath increaſed; yea and will increaſe daily more & more, if we relapſe not into the lethar­gie of Popiſh ſloathfulneſſe and ſervilitie, and ſuffer our Tea­chers to exerciſe a Dominion over our Faith. Some of the principall weapons, by which a compulſive power over the judgements and conſciences of men hath been defended, are here, by ſtrength or argument, and pregnncie of Scripture demonſtration wrung out of the hand of thoſe, who have fought with them, not the good fight of Faith, but the bad fight of the fleſh, hitherto. The good will of him that dwelt in the Buſh, be thy portion for ever.

Thine in the ſervice of Truth and Peace, JOHN GOODVVIN.


PAg. 2. after, Atheiſt, r. I truſt. p. 9. l. 7. for, ſuffer, r. ſuffered. p. 15. l. 26. for, of, r. out of. p. 15. l. 14. for,〈…〉〈 in non-Latin alphabet 〉, r〈…〉〈 in non-Latin alphabet 〉. p. 16. l. 24 for conſcence, r. con­ſcience. p. 20. l. 27. for, Peteter, r. Peter. p. 22. l. 12. for, n〈…〉〈 in non-Latin alphabet 〉, r. ne〈…〉〈 in non-Latin alphabet 〉p. 25. l. 14. for, Authors, r. Author. p. 25. l. 17. for, underſtanding, r. undertaking p. 26. l. 21. for, hoaſe, r. houſe. p. 30. l. 35. for, conceid, r. conceived. p. 33. l. 27. for, donee, r. donee. p. 36. l. 14. for, of the Canonicallneſſe, r. of the Ancients who queſtioned the Canonicallneſſe. p. 40. l. 22. for, commanded, r. command. p. 40. l. 27. for, enemies, r. enemie. p. 60. l. 34. for, coporation, r. corporation. p. 70. l. 36. for, Truſh, r. truth. p. 71. l. 27. for, Parliament man, r. Gentleman. p. 88. l. ult. for, matters, r. matter. p. 95. l. 31. dele, to. p. 113. l. 10. for, anh, r. and p. 106. l. 15 for, carriage, r. carriage. p. 119. l. 6. for, either in, r. either, in. p. 122. (in the margent) for, reluet, r. relucet.

The principall Contents, as well of the Epiſtle, as Diſcourſe, are the unfolding of theſe particulars.

  • 1. VVHat the Authors judgement is touching Civill Magiſtracy, Ep. ſect. 10.
  • 2. With what affection or intentions, God both gave, continues, and at laſt will diſſolve Civill Magiſtracie. Ep. ſect. 7, 8, 9.
  • 3. What the reaſon is, why God will have creature-diſpenſations to precede his being All in All. Epiſt. ſect. 6.
  • 4. Who they are, that have ſtill been repreſented as enemies to Magiſtracy. Ep. ſect. 12.
  • 5. In what ſenſe the Author takes the word, Presbyterie; and againſt what manner of perſons he argueth in his diſcourſe. Ep. ſect. 13, 14.
  • 6. How unworthily that great ſelf-admireſſe, Gangrena, acquitteth her ſelfe in her ſtories and pamphlets. Epiſt. ſect. 15.
  • 7. How unworthily a late Diſputation in Chriſt-Church-pariſh about Tithes, is reported by ſome. Epiſt. ſect. 16.
  • 8. Whether differences in fundamentalls, be not to be tolerated, as well as (if not rather) then differences in ſuch points, which are farre more eaſily determined by reaſon. Epiſt. ſect. 17.
  • 9. What (moſt probably) the Anti-queriſts deſigne is in their Antiqueriſme. Diſ­ſect. 2.
  • 10. What the deſigne of the Queriſt cleerly was, in the Queres. ſect. 3. How neere the zeale of High-Presbyterie hath eaten ſome men up. ſect. 4.
  • 11. Whether there be any touch or tincture of Blaſphemie in the ſecond Querie. ſect. 5.
  • 12. How the Prelaticall, and High-Presbyterian proceedings comport. ſect. 6.
  • 13. Whether the Contra Queriſts Syllogiſmes, be not too hard for their anſwers. ſect. 8.
  • 14. Why the Counter Queriſts anſwer by way of Syllogiſme. ſect. 7.
  • 15. Whether the Queriſt reproacheth all punitive Juſtice, &c. ſect. 11.
  • 16. Whether he maketh Chriſts Spirit now, contrary to Gods Spirit in the old Teſta­ment. ſect. 12.
  • 17. Whether the ſtory of Ananias and Sapphira's death, doth any wayes juſtifie put­ting to death for matter of Conſcience, or Religion. ſect. 14.
  • 18. Whether the ſecond Querie, ſuppoſeth, that the makers of the Ordinance doe not certainly know the opinions therein threatened with death, to be damnable here­ſies. ſect. 16, 17, 18.
  • 19. Whether it be contrary to the manifeſt word of God, to ſay, that God is not one in three perſons. ſect. 21.
  • 20. What belongs to a certainty of knowledge in matters of Religion. ſect. 24, 25.
  • 21. What opinions ſentenced with death in the Ordinance, are not contrary to the manifeſt word of God. ſect. 26.
  • 22. How hard it is to know, what the Ordinance meaneth by the word, Scrip­tures, when it ſentenceth with death the deniall of them to be the word of God, ſect. 28.
  • 23. What infallibilitie the ſecond Querie intends. ſect. 29. 51.
  • 24. How paſſionate the Anti-queriſts are againſt the ſecond Quere, and where­fore. ſect. 30.
  • 25. Whether all the Opinions ſentenced by the Ordinance, be the knowne Principles of Chriſtianitie. ſect. 33.
  • 26. Whether the Lawes of God in the old Teſtament, which commanded falſe Pro­phets, Blaſphemers, Idolaters, to be put to death, be in force under the New. ſect. 34, 35, 36, 37.
  • 27. Whether our Saviour reproved either the Jewiſh Church or State, for tolerating errors and ſects amongst them. ſect. 41.
  • 28. Whether waies of violence and bloud for the ſupport of true Religion, be accord­ing to the light and law of Nature. ſect. 43.
  • 29. How the Counter Queriſts prove, that Luther maintained no error about free­will. ſect. 52. And whether Conſubſtantiation be not as groſſe, yea and as dan­gerous an error, as ſome threatened with death by the Ordinance. ſect. 53.
  • 30. Whether, or what cleering or ſetling of Truth there is amongst us, more then in the beginnings of the Reformation. ſect. 54.
  • 31. Whether the open and publique profeſſion of errors, be more or leſſe pernicious, then the practiſe of ſinnes in a like kind and degree. ſect. 57, 58, 59.
  • 32. Whether any great difference between impriſonment for life, and death. ſect. 59.
  • 33. In what ſenſe onely it is true, that they who hold damnable hereſies, have no true grace, &c. ſect. 64.
  • 34. Whether the Parable of the tares, be meant onely of Heretiques and falſe Tea­chers. ſect. 69.
  • 35. Whether, and how the Ordinance is bent againſt the faces of many that are con­ſcientious. ſect. 75.
  • 36. Whether they be alwayes inſtruments of evill, who publiſh Doctrines (in any ſence) hurtfull to the peace of the Church and State. ſect. 76, 77.
  • 37. Whether zeale, or lukewarmneſſe, the more likely cauſe, of the Biſhops caſting out. ſect. 79.
  • 38. What the wiſdome of the Parliament can, and their Juſtice will doe, for the un­doing of all the Ordinance intends to doe. Sect. 81.
  • 39. Whether the Anti-Queriſts ſufficiently prove, the Morall Law in the ten Com­mandements, to be the rule of a Chriſtians life? and whether the Chriſtian Sabba­oth be included in the generall ſcope of the fourth Commandement? Sect. 82. 83.
  • 40. Whether the Anti-Queriſts know what they meane by Arminian free-will? Sect. 84. 85. 86.
  • 41. Whether their Deſcription of Blaſphemy, and impugning the word of God be competent? Sect. 87.
  • 42. Whether, and how far, they concurre with the Queriſt, about the neceſſity of Reaſon, to direct or lead their Faith? Sect. 89. 90. 91.
  • 43. Whether any of the Queriſts Friends are to be thanked, for that ſtrong oppoſiti­on, which is between the two Governments by Presbyterie, the one eſtabliſhed by the Parliament, the other, importunely deſired by the Miniſters? Sect. 93. 94. 95.
  • 44. Whether the Anti-Queriſts have ſufficiently juſtified the Ordinance about the words preſumptuouſly? Sect. 96. 97.
  • 45. Whether they doe not grant the Ordinance to be neither Chriſtian, nor reaſona­ble, in the puniſhment of Blaſphemy there injoyned? Sect. 99.
  • 46. Whether the duties of Magiſtracie riſe and fall, are more, or fewer, according to the different qualifications of the Magiſtrates themſelves? Sect. 99. 105.
  • 47. Whether it be lawfull to teach Children, or others, to pray, whom we cannot rea­ſonably judge capable of our Inſtruction in this kinde? Sect. 102.
  • 48. The two mountaines, from the tops whereof the faireſt proſpect of High-Presby­terie in her exaltation, may be taken. Sect. 104.
  • 49. Whether perſons engaged, be ſo much the more meet to be Judges? Sect. 105.
  • 50. Whether it be probable, that there is not any one point in Religion, but hath been controverted? Sect. 106.
  • 51. What is the true ground of Gangrena's ſatisfaction about the truth of her ſto­ries? Sect. 97.
  • 52. Whether God made any controverted point in Religion, eſpecially between Prieſt and Prieſt, &c. matter of death or impriſonment under the Law? Sect. 106. 107. 108.
  • 53. In what ſenſe the Civill Magiſtrate is ſaid to be cuſtos utriuſquetabulae. Sect. 109.

Texts of Scripture, unto which ſome light is given either in the Epiſtle, or diſcourſe it ſelfe.

  • 1. COr. 15. 24, 25. Then commeth the end, when he ſhall have delivered up the Kingdome to God, even the Father, when he ſhall have put downe all Rule, and all Authority and power. For he muſt reigne, till he hath put all enemies under his feet. Epiſt. Sect. 9.
  • 1 Cor. 15. 28. And when all things ſhall be ſubdued unto him, then ſhall the Sonne alſo himſelfe be ſubject unto him, that put all things under him, that God may be all in all. Ep. Sect. 2.
  • Rev. 21. 22. 23. And I ſaw no Temple therein: for the Lord God Almighty, and the Lamb are the Temple of it. And this Citie hath no need of the Sunne, or of the Moone to ſhine in it: for the glory of God did light it: and the Lamb is the Light of it. Ep. Sect. 9.
  • Dan. 12. 4. Many ſhall run to and fro, and knowledge ſhall be increaſed, Epiſt. Sect. 18.
  • Job. 1. 9. Doth Job ſerve God for nought? Diſc. Sect. 3.
  • Rom. 5. 10. For if when we were enemies, we were reconciled unto God by the death of his Sonne, much more, being reconciled, we ſhall be ſaved by his life. Sect. 13.
  • Matth. 23. 8. But be not ye called Rabbi. Sect. 31.
  • Deut. 13. 5. And that Prophet, or that dreamer of dreames ſhall be put to death, &c. Sect. 34. 35. 36. &c.
  • Levit. 24. 16. And he that blaſphemeth the name of the Lord, he ſhall ſurely be put to death. Sect. 36. 35. &c.
  • 1 Cor. 10. 11. Now all theſe things happened unto them for enſamples, or tipes. Sect. 35.
  • Deut. 4. 2. Ye ſhall not adde unto the word which I command you, neither ſhall ye di­miniſh ought from it, &c. Sect. 37.
  • 2 Cor. 10. 4. For the weapons of our warfare are not carnall, but mighty through God to the pulling downe of ſtrong holds. Sect. 44.
  • Rom. 13. 4. For he is the Miniſter of God, a Revenger to execute wrath upon him that doth evill. Sect. 45. 46. 47. &c.
  • Deut. 12. 48. No uncircumciſed perſon ſhall eate thereof. Sect. 48.
  • 2 Theſſ. 3. 10. This we commanded you, that if any would not worke, neither ſhould he eate. Sect. 48.
  • Gal. 5. 12. I would they were even cut off that trouble you. Sect. 61.
  • Matth. 13. 29. But he ſaid, nay, leſt while ye gather up the tares, ye pluck up the wheat alſo. Sect. 69. 70. 71. &c.
  • Matth. 25. 15. And the Children crying in the Temple. Hoſanna, &c. Sect. 102.
  • Pſal. 8. 2. Out of the mouths of babes and ſucklings haſt thou ordained prayſe. Sect. 103.
  • Deut. 17. 12. And the man that will doe preſumptuouſly; and will not hearken to the Prieſt, or Judge, even that man ſhall die. Sect. 107.
  • Eſa. 49. 23. And Kings ſhall be thy nurſing Fathers, &c. Sect. 109. 110.


IT was a ſad expreſſion of Luther in his dayes, when he ſaid, wee ſhould finde cauſe to melt and be diſſolved into teares, if wee ſeriouſly conſider what ſtrange errours we have ſtum­bled upon, that there is not ſo much liber­ty now allowed to any man, as to ſpeake the TruthaaIn lachry­mas meritò ſolveremur, ſi nobiſcum per­penderemus in quos errores impegerimus, ut ncodie liberum ſit ve­ritatem dicere. Luth. Poſtill. . Yet if this were the worſt of thoſe times he complaines of, he lived in a golden age, in compariſon of the dayes which are already in part come, and attempted by ſome with an high hand to be brought yet in fuller meaſure, upon the faith­full ſervants of God in this Land. It is a ſmall thing for the Spirit which works in many of the ſonnes of high Presbyterie, to deny men libertie of ſpeaking the Truth; the very inquiring and asking after Truth, is made wickedneſſe and blaſphemy, impudence, auda­ciouſneſſe, yea little leſſe then Atheiſme, or Deviliſme it ſelfe, by the angrie ſuggeſtion and clamorous imputation of this Spirit. That in ſaying theſe things I put this ſpirit to no other rebuke, then what the Truth it ſelfe, and its owne profeſſed noone-day2 actings and workings doe witneſſe againſt it, needs none otherSect. 2. proofe or demonſtration, but onely the peruſall of the fift page, of a late Pamphlet, entituled, A vindication of a printed paper, &c. againſt the irreligious and preſumptuous exceptions (irreligiouſly and preſumptuouſly ſo called) called, Some humble and modeſt Queries. In the ſaid page, that importune ſpirit wee ſpeake of, foameth out his owne ſhame in theſe words (amongſt many others of like un­chriſtian inſpiration) VVho are you ſir, that have dared in your heart to conceive ſuch A VVICKEDNESSE AND BLASPHE­MIE, as this Querie contains in the bowells of it? And againe I ſummon all Readers in the name of God and Chriſt, to looke upon them, and to ſtand amazed at your IMPƲDENCE, that have been ſo AƲDACIOƲS as to AFFIRME, or inſinuate &c. The man (if yet he be a man) hath not yet the one halfe of his mind in railing and revenge upon a Chriſtian and honeſt action and de­ſigne, but querieth the Queriſt further, with this modeſt and hum­ble Querie: what are you that ſpeake thus? An ATHEIST, or a DE­VIL? If he be an Atheiſt, he is one of that Order, who worſhip the true God in Spirit and Truth: If a Devill, it is in ſuch a ſenſe, wherein his Lord and Maſter was the Prince of Devills. If they have called the Maſter of the houſe Beelzebub, how much more ſhall they call them of his houſholdaaMat. 10. 25.? He that takes pleaſure in the Dialect of a railing and reviling pen, without any mixture or allay of ſenſe, Reaſon or Religion, may ſatiate himſelfe when he pleaſeth, with the fragments and remainders of the ſaid page, with the better (or rather, worſe) halfe of that which followeth.

Who is the Syllogizer, or Author of this vindication, I am notSect. 2. in the leaſt deſirous to know; nor doe I intend ever to beſtow two words upon the inquirie: I can pray for him, though unknowne, upon that ground, on which our Saviour prayed for thoſe that crucified him, (if his condition will admit it) Father, forgive them: for they know not what they doebbLuk. 23. 34.. Many conceive that the Licencer, and Author, have but one Name between them; of which appre­henſion though there be more reaſons and grounds then one, and more eſpecially the many looſe aſſertions (that I ſay not falſifica­tions) in the diſcourſe it ſelf, yet for my part I determine it not; onely this I conceive, that whoever is the Author, is but a perſo­nated, though highly pretended, Friend to the Parliament; but3 that what he is in love and friendſhip indeed, he is to their enemies,Sect. 3. and thoſe that labour to lay the honour as well of their perſons, as proceedings, in the duſt. And whereas in the very fron­tiſpiece of his booke, he flouriſheth over his deſigne, as if it were (at leaſt in the principall branch of it) the Aſſertion and maintai­ning of the Magistrates Authority both in Civill and Eccleſiaſticall matters; yet this outſide compared with the inſide of the booke, ſhewes it to be but like the Apothecaries box, which hath Phar­macum in titulo, in pixide venenum; phyſick in the title, but poy­ſon in the veſſell. For firſt, he that ſhall not onely teach and incou­rage, but even neceſſitate and compell (urging by way of duty, and conſcience, being an high compulſion, in the kind,) Caeſar, not to be content with the things that are Caeſars, but to lay claime unto, and hand upon, the things that are Gods: and ſecondly, ſhall (in the ſame ſenſe) neceſſitate and compell the Parliament, to ſuch actions, which apparently tend to the deep diſcontenting, if not to the utter deſtroying of thoſe perſons in the Land (at leaſt the moſt conſiderable part of them) of whoſe fidelity unto them even in the face and preſence of death, they have had proofe upon proofe, and proofe upon proofe againe, and that above, and be­yond all contradiction, (both which are cleerely the materiall, if not the formall deſigne, of the ſaid vindication) Whoſoever I ſay ſhall lift up his hand to either of theſe, is (without controule) no friend to the Civill Magiſtrate, much leſſe to the Parliament; ex­cept that be friendſhip to ſow diſcord between friends, or to per­ſwade men upon ſpecious pretences, to deſtroy their Preſervers, yea and thoſe, who if the clouds ſhould returne after the raine, are more likely then any other generation of men that I know this day under Heaven, to be their Preſervers the ſecond time. It is a ſhrewd ſigne, that they that ſet men on worke to tread downe the hedge, would willingly have the corne troden down alſo.

Whereas the Syllogizer undertakes to know (for he aſſerts itSect. 3. without ſcruple) that the Queries were put forth, as to stop, if it were poſſible, the Houſes proceedings in it, (he meanes the printed paper) ſo howſoever to blaſt what they ſhould doe in the purſuance of it, and the Parliament alſo, (as if the two Houſes were one, and his Parliament another,) if they doe, or ſhall doe, any thing therein &c. doth he not lift up himſelfe into the throne of God, and fit and judge the4 reines, and ſecret intentions of the hearts of men? I will nota­ſperſeSect. 3. him with the filth of his owne kennell, or aske him, whether he be an Atheiſt, or a Devill, to write thus: but certaine I am, that the tenour and ſtraine of this accuſation is purely Satanicall; be­ing drawne to the life according to that patterne, Job 1. 9. Doth Job ſerve God for nought? For as the Devill ſeeketh here to traduce and imbaſe that externall courſe of ſanctitie and uprightneſſe which Job held, by falſly charging it with ſiniſter ends and mo­tives; ſo doth the Syllogizer (be he one, or be he more, or be he Legion) in the words tendered, moſt unworthily calumniate, and deprave the Chriſtian and candid intentions of him who advanc'd that honeſt paper of the modeſt and humble Queries; his ends there­in being neither to ſtop, whether poſſible, or impoſſible, the Houſes proceedings in it, nor yet to blaſt what they ſhould doe in the purſuance of it (as this angry Dreamer ſurmiſeth;) but onely to miniſter occaſion unto the members of both the Honourable Houſes religi­ouſly to conſider, how they might proceed and walk with a ſtreight foot in the purſuance of it; and keep off at a due diſtance from the importune and violent counſels and ſuggeſtions of Presbyterian Intereſts; which without all peradventure, are of the moſt ſad and threatning portendence, amongſt all our dangers to this State and Kingdome, if they be not reduced by the wiſdome and cou­rage of both Houſes of Parliament. Lord, make thy ſervants in both Houſes, wiſer then their enemies: Lord, make them wiſer then their teachers: Lord, keep them from ſuch Teachers, who are their enemies. But as for the Queriſt, he in his, both intentions and de­ſires, in order to the Parliament proceedings for the ſuppreſſing of errours and Hereſies, is ſo farre from ſeeking to make a ſtop of them, or to blaſt whatſoever they ſhall doe in this kind, that his ſoule longeth as for ſummer fruit, to ſee the methods of Heaven, the wiſdome and will of God for ſo bleſſed a purpoſe, as the ſuppreſſion of er­rours and Hereſies is, firſt diſcovered, and then vigorouſly proſe­cuted and purſued, by the Parliament, or whoever otherwiſe ſhall be found lawfully intereſſed therein. Yea he is ſo farre from inten­ding to blaſt any thing the Parliament ſhall doe according to the will of God, for this end, that if any ſuch courſe as this ſhall be effectually advanced by them before the terme of his breath be ex­pired, he profeſſeth, as in the preſence of God, that he ſhall re­joyce5 over it as the characteriſticall felicitie of his dayes. Sect. 4.

Which Chriſtian and cleere Intentions of the Queriſt, in put­tingSect. 4. forth the ſaid Queries, conſidered, it had been no ſuch ſu­pererogating act of Charity in the Syllogizers (for being in the way of my Reply, tidings are brought unto me, that they are cer­tain ſtriplings of the Aſſembly, that have laid their Logick together to advance that ſumme of Syllogiſmes with their Anſwers, which muſt as it ſeemes, ſerve in ſtead of a ſufficient Anſwer to the Que­ries) but be they ſonnes of this, or of what other Intereſt ſoever, it had been no ſuch ſupererogating act, or worke of Charity, as to have drawne the ſuſpicion of Popery upon them, in caſe they had not, for a word, ſuppoſe unproper, or leſſe conſiderate, ar­raign'd the Author at the barre of their Tribunall, as a man guil­ty of impudence, wickedneſſe, blaſphemy, Atheiſme, yea and Devilliſme it ſelfe; yea and beſides all this, have ſo devoutly, ſolemnly, and Apoſtle-like, commanded and charged, that he be delivered up unto Satan by his owne Church or CongregationaaPag. 5. and 6. of the Vin­dication.. If this be the ſpirit that rules in the aire of Presbytery, it is like to be an element agreeing onely with the conſtitution of Iim and Ojim, of Owles and Sa­tyrs and dolefull creatures, and not for Chriſtian, ſober, or peace­able men. But the Church or Congregation he ſpeakes of, know well (I queſtion not) that the wrath of man neither worketh, nor advi­ſeth, the righteouſneſſe of God; and that the zeale of Presbytery hath ſo farre eaten up the reaſons, Judgements, Conſciences of ma­ny of her children, that they have not ſo much of any of theſe left as wherewith to diſcerne any thing from Blaſphemy, or what deſer­veth caſting out unto Satan which courteth not the Claſſique cauſe. It is no hard matter, either for them, or any other men, to ſee thus farre into the chambers of high Presbyterian ſecrets, by the glaſſe­window of the Antapologie, (in the light whereof the children of that way can hardly give over rejoycing to this day) the Author hereof requiring of the Churches of Chriſt, as they would vindicate the glory and honour of Chriſt to call their Paſtors to an account and ad­moniſh them, and bring them to publick Repentance for their publick ſinne, (the emphaſis whereof is their anti-presbyterializing) or elſe upon impenitencie and obſtinacie, to caſt them out of their ChurchesbbAntapol p. 307.; as if the power of Excommunication and delivering up unto Satan, were given by Chriſt unto his Churches, chiefly to take venge­ance6 upon the enemies of High-Presbyterie, as Blaſphemers, andSect. 5. the grand enemies of the honour and glory of Chriſt himſelfe. Though I conceive that my Anti-querie-men ploughed with Mr. Edwards heyfer in drawing that long furrow upon the back of the Queriſt which hath been complained of, and have learnd of him to charge Churches as they regard the honour of God, and our Lord Jeſus Chriſt, with that ſuper chriſtian duty, of delivering up their Paſtors unto Satan; yet reflecting upon themſelves (it ſeemes) as men of a more Apoſtolicall, ſublime and ſacred inveſtiture then he, whoſe merits were never as yet crowned with Aſſemblian glory, they think it not worthy their grandure or Authority, to talke or take notice of the little finger, (I meane, of calling to an account and ad­moniſhing, before Excommunication, as the Author of the Anta­pologie, decently enough to the tenuity of his Intereſt doth) but the firſt word they ſpeake, is the weight of the loynes of this Dread­full ſentence it ſelfe: he that ſhall aske as queſtion which by the interpretation of their jealouſie, may poſſibly tend to the diſſer­vice of High-Presbyterie, deſerves ipſo facto to be poſted away to the Devill, and not to have the favour of ſo much reſpit from the ſhame and torment, as the time of being called to an account, or ad­moniſhed, doth amount unto. Reader if thou beeſt not amazed, Heaven and Earth, and whatſoever is capable of the impreſſion in either, will be aſtoniſhed at the inſufferable height, the prodigious inſolencies of theſe men.

But it may be the occaſion of this un-manlike impotencie, andSect. 5. extravagancie of paſſion, will balance it: the provocation or of­fence given was〈…〉〈 in non-Latin alphabet 〉, ſo hideous and horrid, that the na­ture of man was no more able to beare it, then the ſight of Medu­ſa's head without being diſnatur'd by it. There is no ſoare but may have a plaiſter broad enough to cover it. And is there any deport­ment of men at ſo deep a defiance with all principles of reaſon, equity, humanity, Chriſtianity, but what by the mediation of productures may be reconciled? Reader, if the whirlewind of theſe mens ecſtaſie hath not raviſhed even thee alſo into the gyre or circle of it, prepare thy ſelfe either for double aſtoniſhment, or treble indignation, againſt the diſcovery and diſcourſe of that, in the monſtrouſneſſe whereof theſe men put their truſt, not onely for ſhelter and protection againſt all thoſe that ſhall ſay unto them,7 black is their eye, for any miſcariage of their pen; but for ap­plauſeSect. 5. alſo, for ſolemne and ſacred acclamations, as well over the light, as the heat of their zeale; over their profound Learning in confuting, as well as over their Religious indignation, in decla­ming with ſo much ardencie and raiſedneſſe of ſoule againſt it, as they have done. I know no parallel worthy that deportment of the men, in both, unleſſe it be that of the High Prieſt, who upon ſome words ſpoken by our Saviour, reſented by him as of no good correſpondencle with his ends, though otherwiſe full of ſober­neſſe and Truth, (the Text ſaith) rent his clothes, ſaying, He hath BLASPHEMED: what have we any more need of witneſſe? Behold, now ye have heard his BlaſphemieaaMat. 26. 65.. The Blaſphemie here charged up­on Chriſt by the High Prieſt, is of that kind of Blaſphemy, for which the Queriſt is arraigned by theſe high-ſpirited ſons of Levi: the ſupercilious and importune confidence in the High Prieſt, that Chriſt was a Blaſphemer, had ſpoken Blaſphemie; (ye have heard his Blaſphemy: what need wee any more witneſſe? &c.) exactly an­ſwers the rage and height of theſe mens plerophorie, that the Que­riſt is a Blaſphemer (at leaſt) all ambiguities and doubtfulneſſes diſcounted, in his ſecond Querie. Thirdly and laſtly, the exem­plary Devotion and high-borne zeale of this High Prieſt in ren­ding his cloathes, becauſe of the great diſhonour which the Lord Chriſt had done unto God, by his Blaſphemie, portraictureth to the life the ſtupendious elevation of theſe men in all ardencie of pi­ous affections, to render the Queriſt, the ſuppoſed Blaſphemer, a man of all ignominy and reproch, the hatred and abhorring of men; a man worthy of no better quarter in the world, then to be delivered up unto Satan, that he may learne not to blaſpheme; i. not to querie any further the ſpirit or proceedings of High-Presbytery, which (it ſeemes) is a duty much taught and urged in Satans Schoole. Theſe men may well ſtyle themſelves the ſonnes of Levi; for they give a ſufficient account that they are〈…〉〈 in non-Latin alphabet 〉bbActs 4. 6., of the kindred of the High Prieſt: Sic oculos, ſic ille manus, ſic ora ferebat.

Onely herein the patterne ſeemes to be more paſſible, then the portraicture. That which Chriſt ſpake, though it was as farre from Blaſphemie, as any thing aſſerted, or affirmed, lightly could8 be, yet it was an aſſertion, or affirmation, as Blaſphemeis fre­quentlySect. 6. are: but the Querie arreſted for blaſphemy by the angrie ſonnes of High-Presbytery, is a pure Querie or Queſtion; no­thing is affirmed, nothing denyed in it. And though I will not de­ny, but that poſſibly ſuch queſtions may be invented, and with ſtudie thought upon, which may (in ſome ſenſe of the word) be blaſphemous; yet doe I not remember that ever I heard, or read of any ſuch; nor can I readily conceive how any ſuch can be framed. But as the Philoſophers maxime is: Quicquid recipitur, recipit••ad modum recipientis; i. whatſoever is received, is not neceſſarily received, either according to the diſpoſition or intention of the Agent or giver, or according to the nature or proper tendencie of the thing it ſelfe received; but alwayes according to the nature and diſpoſition of the Receiver. If the High Prieſt wee ſpake of, had not waited for the halting of the Lord Chriſt, yea had not his ſoule longed for ſomewhat againſt him, wherewithoth to com­fort his Conſcience within him under thoſe faint and feeble thoughts it had of his being a diſſembler and wicked perſon, and to render him obnoxious alſo, and hatefull unto the people; it is no wayes credible that ever he would have found blaſphemie in the words now triumphed over, as unqueſtionably guilty of that de­merit, there being another interpretation and conſtructure of them farre more obvious and neerer hand, then that which found Blaſphemy in them. Nor doe I, nor can I, impute that conſtru­ction of the Querie, which makes blaſphemie of it, either to the perſons, or to the learning, or to the Judgement, or to the grace of the Anti-queriſts; but unto the enemies of all theſe, viz. their deep hatred againſt the perſon of the Queriſt, the impatiencie and impotencie of their deſires to repreſent him to the world as a ſtig­maticall infamous and irreligious man, their ſworne ſervice and devotion to the cauſe of High-Presbytery, with a non obstante &c. Had not theſe evill ſpirits extremely wrong'd the men, and ſtrip'd them ſtarke naked of the ſoft cloathing of their ingenuity; the Querie had been as innocent, and as farre from Blaſphemy, as the Antapology, yea as the Vindication it ſelfe.

It was no impertinent or truth-leſſe obſervation in him, who ſoSect. 6. farre minded the proceedings of the Anti-chriſtian and Papall Clergie in the dayes of their Intereſts amongſt us, and likewiſe of9 the Pontificall and Epiſcopall Clergie, In theirs, as to be able toSect. 6 ſee, and ſay; that as well the one as the other did ſtill ſo ſtate and repreſent unto the people all ſuch practiſes and actions, whether of their owne or other mens, wherein their ſecular pompe and In­tereſts were concern'd, as to make God and Chriſt a party with them; to intitle them to part and fellowſhip with themſelves, as well in whatſoever they did, as in whatſoever they ſuffer. The device was to perſwade the world, partly that whatſoever they did, in order, either to the ſupport, or inlargement of their owne Greatneſſe, they did it out of Conſcience, and as perſons truſted by God with the affaires of his glory; partly, that whoſoever caſt honour upon them, or yeilded ſubjection unto them, did it not ſo much unto them, as unto God himſelfe; and againe, that whoſoever oppoſed, or neglected them, oppoſed and neglected God himſelf much more. How neere all things are now carried according to this patterne in the mount, I ſhall not declare; but leave unto men, who have eyes to ſee, to conſider ofaaThe Presby­ters of the Aſ­ſembly, and others, are ſo farre from the domineering humour of Diotrcphes, that they could gladly and heartily have quitted all intermed­ling in Church-Go­vernment, if Jeſus Chriſt had not by office inga­ged them thereunto; Jus Divinum Regim. Eccle­ſiaſt. lately publiſhed in the Name of ſundry Mini­ſters of the City of Lon­don, pag. 11. of the Preface . Onely this I ſhall take leave to obſerve, and ſay; that theſe Antiquerie-maſters, are their crafts-maſters in this Pontificall artifice; for (oh!) how are they troubled! how are they pained, and afflicted in ſoule, about the Queries; not (good men!) that themſelves, or their Intereſts in the cauſe of Presbytery are any wayes diſturb'd, ſtruck at, or in danger to ſuffer by them; wee heare ne〈…〉〈 in non-Latin alphabet 〉quidem, not the leaſt mutter or whiſper of this ſorrow, or complaint throughout the whole diſcourſe; but the great anguiſh and vexation, the amaze­mentbbpage 5. of their devout ſoules is, that the honour of God, and of our Lord Jeſus Chriſt, and the Authority of the Spiritccpage 6., are blaſphemein them; that in ſtead of bringing the true Doctrine of the Father and the Sonne, the Queries have brought all the Doctrines of God into ſo abſolute an uncertainty. O thou that ſearcheſt the reines and the hearts, wilt thoe not judge the hypocriſie of theſe men (if yet they be hypocrites) and give to every one of them according to their workeddRevel. 2. 23.? For what? are the men ſo ſuper-ſuperiatively zealous, for the ho­nour of God and of our Lord Jeſus Chriſt, and for the Authority of the Spirit, and yet all their Faith, all their knowledge, all the Do­ctrines they have received concerning God, brought into an abſolu••uncertainty by one poore Querie, or Queſtion? If a queſtion hath ſo dangerouſly ſhaken the Religion of theſe men, ſurely even a10 weake Argument would turne it upſide downe. O Church of Eng­land,Sect. 7. whatſoever thou art, tremble to build thy Faith upon the foundation of theſe thy Teachers: for they confeſſe (if they mean as they ſay) that in all theſe Doctrines concerning God and Chriſt, they are brought into an abſolute uncertainty; and that by the force of one Queſtion onely. It ſeemes that their beliefe of all they know, of all they teach concerning God and Chriſt, is ſuſpended upon the hope they have of the goodneſſe of the cauſe of High Presby­tery: ſo that when the goodneſſe of this cauſe is any wayes made doubtfull or queſtionable unto them, a pang of a proportionable uncertainty in thoſe other things alſo ſeizeth on them. They ſay that they perceive that (which no man perceives beſides themſelves) viz. that the Queriſt is in the gall of bitterneſſe, and bond of iniquity; but the Queriſt perceives that which is of a farre cleerer viſion; viz. thatf all the Doctrines of God and Chriſt be with them brought into an abſolute uncertainty, they are, if not in, yet very neere to, that gall of bitterneſſe and bond of iniquity whereof they ſpeake.

But what ſtrange accident befell the learning of theſe men, thatSect. 7. intending to goe to Dothan, they ſhould take the way to Sama­ria? that intending, or (at leaſt) pretending, to Anſwer Que­ſtions, they ſhould gird their Logick to them, and make Syllogiſ­mes, and fall upon anſwering theſe? Is Soul alſo among the Pro­phets? Are the members of the Aſſembly come to their new lights too? For to this day (doubtleſſe) it was never knowne or heard, that men ſhould frame Arguments and Syllogiſmes of their owne, and call their Anſwers unto theſe, Anſwers to the Queſtions of an­other. When they taught the late Catechiſme of their preſent Church, and asked the child, What is your Name? and, who gave you this Name? did they teach the child to anſwer, firſt by framing Syllogiſmes out of, or upon the Queſtions; and then, by anſwe­ring theſe Syllogiſmes in ſtead of the Queſtions? If they had meant fairely, and nothing but what was upright in the ſight of God and men, in addreſſing themſelves to Anſwer the Queries, theſe being fairely and directly propoſed, why did they fetch a­bout by the way of the fullers field, by which Rabſhekah came againſt JeruſalemaaEſa. 36. 2.; I meane by the way of Syllogiſmes and Arguments, by which the truth is wont to be oppoſed by her adverſaries, not the Queſtions of the friends of Truth anſwered? why did they11 not anſwer to the particulars demanded, immediately and direct­ly,Sect. 7. either by affirmation, negation, or diſtinction; which is the way and method by which Chriſt and his Apoſtles anſwered all the Queſtions propoſed to them, which they thought meet to an­ſwer? Or howſoever, they never made Syllogiſmes, calling their Anſwers to theſe, Anſwers to the Queſtions propoſed unto them by others. Certainly theſe men would not have travelled out of the Kings high-way, but to lie in waite to rob and ſteale from thoſe, who travell honeſtly and peaceably in it: There was (out of all doubt) ſome Clergie-Claſſique fetch, or reach in the pro­jecture: the men are better husbands of their Syllogiſmes and Lo­gicke, then to purſue or hunt after Truth or ſpirituall things with them: theſe they ſtill take, and come by with as much eaſe and expedition, as Jacob came by his Veniſon, which he fetchd out of the ſtock. bbGen. 27. 9. 14.Therefore when they take their Bo〈…〉〈 in non-Latin alphabet 〉and their quiver, when they come to Syllogiſmes, and painefull reaſonings and de­bates, it is a great ſigne they have ſome ſecular game or other in chaſe, which for the moſt part is not ſo tame, nor ſo eaſily brought to hand, as the other. But is it lawfull for me upon this occaſion, to doe as theſe men frequently doe in their preaching, I meane con­jecture? Reader, with thy leave, I ſhall take the boldneſſe to pre­ſent thee with my notion, upon the caſe. Theſe contraqueriſts pru­dently conſidering, that in the Queries, as they came from the Author, there was nothing at all either affirmed or denyed, ſo that whatſoever the tenour or purport of them was, they could not with any tolerable colour or pretext, faſten any opinion, ei­ther〈…〉〈…〉 negative, or affirmative, upon him that framed them, where­with to blaſt either the reputation of his perſon, or his Queries; therefore to blind vulgar eyes, and to ſet a face upon a backſide­buſineſſe, they judg'd it of beſt comport with the Claſſique cauſe preſumptuouſly to conclude, that whatſoever the Queriſt que­ſtions in the negative, he holds and aſſerts in the affirmative; as on the contrary, that whatſoever he querieth in the affirmative, he holds in the negative; and ſo to take of theſe affirmatives and negatives, and digeſt them into Syllogiſmes, as they pleaſe; which Syllogiſmes (forſooth) the ſimple Presbyterian, for his better edi­fication in the deluſions of his Teachers, muſt compell his fan•••to believe, to be mine; and the Anſwers given to them, to be12 theirs, and theſe inſoluble (at leaſt) and more ſacred then to beSect. 8. 9. touch'd with the leaſt finger of an Examination.

But, ôall you, that are the Sonnes and daughters of God,Sect. 8. whether in the way of Presbytery, or in a better, ſtand ſtill, and behold your Heavenly Father at this day in the ſame poſture of working wonders, wherein he ſtood in the yeſterday of old. There­fore behold (ſaith he) I will proceed to doe a marvellous worke amongſt this people, even a marvellous worke and a wonder: for the wiſdome of their wiſe men ſhall periſh, and the underſtanding of their prudent meſhall be hidaaEſay. 29. 14.. Theſe politick and prudent ſonnes of High Presby­tery, thought they had ſpread a table for themſelves of their Syl­logiſmes; but that God who taketh the wiſe in their owne craftineſſebb1 Cor. 3 19., hath turned this table into a ſnare unto them; and hid their underſtan­ding out of the way when they lift up their hand to the Syllogiſmes. For in the framing of theſe, their anſwers conſidered, they are like ſuch Conjurers, who being novices in their profeſſion, ſome­times raiſe thoſe ſpirits, which, their skill failing them, they know not how to lay, or conjure downe. Though I owne not any one of the Syllogiſmes, as intimated or aſſerted, either Majors, Mi­nors, or Concluſions, by me in the Queries; yet to let the King­dome and whole world ſee, upon how broken a reed they ſhall leane, if they truſt to the Learning or Judgement of theſe men in the great things of their peace, I ſhall be willing to undertake for the Syllogiſmes (at leaſt for the moſt of them) againſt their An­ſwers. For doubtleſſe the Arguments doe by their Anſwers, as Aarons rod did by the rods of the Egyptian SorcerersccExod. 7. 12.; they ſwallow and eat them up.

In my Vindication of the Gentlemens Syllogiſmes againſt theirSect. 9. Anſwers; to ſave as much as may be without detriment to the cauſe, the labour of tranſcribing, and ſo to contract the whole diſ­courſe into as narrow a compaſſe, as the Subject of it will beare; I ſhall not repeate the Syllogiſmes themſelves, but onely lay open the weakneſſe and inſufficiencie of the reſpective Anſwers; and this by a manifeſt diſabling and overturning the Principles, rea­ſons, and grounds, on which they are built. I could wiſh the Rea­der, who ſhall have the opportunity, and pleaſe to peruſe theſe pa­pers, had the Vindication it ſelfe, or thoſe Anti-papers by him, to which theſe, by way of oppoſition, relate: it is like he might ap­prehend13 the particularity and appoſiteneſſe of what is here inſiſtedSect. 10. upon for the diſſolution of thoſe Anſwers, more fully, and with ſomedvantage to his ſatisfaction; yet by what he ſhall hee finde, he may be able, even without that ayde, competently to conceive and judge, what is the ſtrength, and what is the weakneſſe, of the ſaid Anſwers.

Firſt then, their Anſwer to their firſt Argument or Syllogiſme,Sect. 10. fram'd by occaſion of my firſt Querie, is built upon this diſtincti­on: The making of ſnares of any of the Doctrines of Chriſt for the de­ſtruction of the lives of men, may be taken two wayes; firſt, for a malitious intention, and formall deſire to take away mens lives: Se­condly, for no more but the appointing of the puniſhment of death for ſuch as ſhall WICKEDLY oppoſe any of the Doctrines of Chriſt. In this latter ſenſe, they conclude it lawfull, yea and neceſſary, to make ſnares of the Doctrines of Chriſt, for the deſtruction of the lives of men, and denie it in the former. But

Firſt, the Ordinance doth not ſay, who ſhall WICKEDLY preach, teach, publiſh, any opinion contrary, &c. but that, all ſuch who ſhall VVILLINGLY preach, teach, &c. ſhall, without abjuring, ſuffer the paines of death. Therefore the ſaid Diſtinction is imperti­nent, and reacheth not the cauſe in hand. For who with halfe an eye, is not able to ſee a vaſt difference, between preaching, or pub­liſhing a point, VVILLINGLY, and VVICKEDLY? when Pres­byterian Miniſters preach falſe Doctrine, as that tithes, or Presby­teriall Government are Jure Divino, that it is unlawfull either to ſell or buy Biſhops Lands, that the Parliament is bound to doe as the Aſſembly would have them, that legall preparations are ſim­ply and abſolutely neceſſary before Converſion, that men are bound to believe that which they have no reaſon to believe, that Repentance goeth before Faith, that Chriſt ſuffered the torments of Hell, with twenty and ten vaine ſpeculations, and viſions of their owne hearts beſides, wherewith they corrupt and poyſon the Judgements of their ſimple and credulous Auditories, I preſume they doe all this VVILLINGLY; but whether they doe it VVICK­EDLY, or no, let themſelves judge and ſay. But

Secondly, ſuppoſe the Ordinance had ſaid, VVICKEDLY, as the Syllogiſmes ſpeake; I demand of them what they meane by the word, VVICKEDLY, and who ſhall judge and determine of14 this modification or aggravation of the offence? Suppoſe a manSect. 10. ſhould preach very zealouſly, and with fervency of Spirit againſt any of thoſe Tenets which theſe men call the Doctrines of Chriſt, as againſt the Jus Divinum, or lawfulneſſe of tithes, or of Presby­tery, or the like; will they call this a preaching VVICKEDLY? If ſo, then themſelves preach VVICKEDLY, as oft as zealouſly. If by VVICKEDLY, they meane, obſtinately, or with obſtinacie (an expreſſion which the paper called, The Ordinance, uſeth) this is to give light by darkneſſe: and I demand, as before, what they meane, by obſtinately? For neither doth the Ordinance, nor the Aſ­ſerters of it, (who yet undertake too to be the Interpreters of it, when, and as they pleaſeaapage 1, 2.) declare, or determine any thing at all herein. If by preaching, or publiſhing a Doctrine obſtinately, they meane, a preaching it after admonition, or after meanes us'd, yea or after ſufficient meanes us'd (I meane, ſufficient, in the Judge­ment of thoſe that uſe them; yea or of thoſe who are interreſſed in the ſame judgement with thoſe that uſe them) then themſelves, as oft as they preach the point of Infant-Baptiſme, preach obſtinately, and conſequently, VVICKEDLY? For they have been admoniſhed again and again by the Anti-poedo-baptiſts, both by writing and otherwiſe; who alſo have uſed meanes upon meanes, and thoſe by themſelves and all of their party, judged to be abundantly ſuffici­ent to convince them, of the errour of this Doctrine (for ſo they judge it to be.) So againe, (according to this interpretation of the word) when they preach againſt the lawfulneſſe of ſelling and buying the Biſhops Lands, they preach obſtinately, and ſo VVICK­EDLY, for by the late Ordinance of Parliament publiſhed in that behalfe, they are admoniſhed, yea, and in the Judgement of the Parliament, ſufficiently informed, of the lawfulneſſe of both. In­ſtance might be given in twenty points more of like conſideration. If they have any other ſenſe or meaning in the word, Obſtinately, which is more crypticall, or myſterious, it is but reaſonable and equall, that it be declared and made knowne; before the lifes or liberties of the Saints, or other men be endangered by it. It is moſt un-chriſtian and repugnant to the law and light of nature it ſelfe, that any ſuch Lawes or Statutes ſhould be made, wherein either the lifes or Liberties of men are touch'd; and yet the ſenſe and mea­ning of them, by the ambiguity of the words, wherein they are15 conceived, be of doubtfull interpretation unto thoſe, who are ſoSect. 10. deeply concern'd in them. Lawes and Statutes, wherein the pre­cious lives and Liberties of men are concern'd, ought not to be like Ariſtotles acroamatiques; concerning which he ſaid, when he had publiſhed them, edidi, & non edidi. i. I have publiſhed them, and I have not publiſhed them; meaning, that as he had ſet them forth, few were able to underſtand them: but to be plaine and tranſparent in their ſenſe and meaning; that even perſons of mea­neſt capacity may without an Interpreter, ſee to the bottome of them. Or Thirdly, (and laſtly,) if by VVICKEDLY, in their diſtinction, they meane, maliciouſly, (which the word ſeemes moſt properly to import) I deſire to know of them, whom they will conſtitute or make Judges of this inward and ſoule-miſdemea­nour; or what〈…〉〈 in non-Latin alphabet 〉, what Symptomes,〈…〉〈 in non-Latin alphabet 〉, or ſignes they will Authorize, as infallibly demonſtrative of this maligni­tie? For it is no wayes Chriſtian or equall, that the Saints (or indeed any other ſort of men) ſhould be deprived of their lives, or precious Liberties, upon what Interpretation of the Law, ei­ther the Jurie, or the Judge ſhall pleaſe to make. But the caſe and condition of the Saints would be moſt deplorable upon ſuch terms as theſe; in as much as there are very few either Juries, or Judges, but being ſtrangers to the worke of Grace, inwardly hate this gene­ration of men; according to that (with many the like) ſaying of the Scriptures: Marvell not my Brethren, if the world hate youaa1 Joh. 3. 13.: where­unto that of our Saviour himſelfe alſo agreeth; Becauſe ye are not of the world, but I have choſen you of the world, therefore the world ha­teth youbbJoh. 15. 19.. Now it being the genius or property of this affection of hatred, to deſire and ſeek the deſtruction of that which is hated, (Quem quiſque odit, periiſſe expetit) it were moſt ſad with the Saints, if they that hate them, ſhould have the Liberty of interpreting not onely their actions and practiſes, as they pleaſe; but alſo of the Lawes themſelves too, by which theſe are to be judged.

Thus then it fully appeares, that the Diſtinction, upon which the Syllogizers build their Anſwer to their firſt Syllogiſme, is, by reaſon of the ambiguity and doubtfulneſſe in one of the moſt ſig­nall and important terms in it, altogether inſufficient and null; and in exactneſſe of truth, no diſtinction at all; no more, then a diſh, with an hole in the bottome of it, is a diſh, or a man without16 a ſoule, a man. Miſerable is the condition of thoſe, whoſe FaithSect. 11. 12. muſt be pinn'd upon ſuch ſleeves as theſe.

There are ſeverall other importune, reaſonleſſe, and falſe aſſer­tionsSect. 11. and ſuppoſitions made to ſupport the ſaid Anſwer and Di­ſtinction. As

1. That he that ſhall but inſinuate a reproach upon the Ordinance in ſuch a phraſe as this, of making a ſnare for the destruction of the lives of men, doth with the ſame hand or tongue cast a reproach upon ALL the punitive Juſtice that ever was, or will be in the worldaapage 3.. Certainly theſe Gentlemens Logick ſtood at their left hand in ſtead of their right, when they advanc'd ſuch a conſequence, or ſaying, as this? Doth he that inſinuates it as a thing unlawfull, to put an Heathen to death for aſſerting the principles of his falſe Religion, caſt a re­proch upon the Juſtice, which ſhall puniſh him with death for mur­ther, rebellion, or inſurrection? Or doth he that inſinuates it as a thing unworthy a Chriſtian Magiſtrate or Judge, to put a man to death for profeſſing, or affirming that for truth, which he verily beleeveth to be ſo, though indeed it be falſe; caſt a reproch upon ſuch Magiſtrates or their punitive Juſtice, who ſhall puniſh mur­ther, perjury, inceſt, or any the like ſinnes committed againſt the light of nature, and the knowledge of the perpetrator, with pu­niſhments ſuitable to the reſpective natures and demerits of them? It ſeemes that to ſinne out of ignorance, and with knowledge; with Conſcence and againſt Conſcience, are of one and theame conſideration and demerit, with theſe men. Oh England, if thou ſuffereſt thy ſelfe to be led