The Utter Routing of the Whole Army of All the Independents and Sectaries

But how unsufferable a thing then is it in any that have the name of Christians, that when they should with all their power and might oppose all innovations in Religion, much more a toleration of all Religions, as some of them with the hazard of their lives and liberties in former times opposed the innovations and the novelties of the Prelates, and inveighed against the Book for toleration of sports and recreations on the Lord's day, and cried out against it as an intolerable violating of God's Law, and asserted that it was enough to provoke the Lord to anger against the whole Land, and write books and divine Tragedies upon Sabbathbreakers, and Profaners of the Lord's day, and those that permitted the profanation of it, which with the godly of those times was reputed their immortal honor: how unsufferable a thing therefore is it I say now in these very men to plead for a toleration of all Religions that could not then tolerate sports on the Lord's day, by which not only the fourth commandment would be brake, but all the commandments of both of the first and second Table? without doubt they have a great deal to answer for before God; for by the doctrine we have learned from our Law giver and King the Lord Jesus Christ, (who is not changeable though they be) they that break the least ef God's commandments, and teach men so to do (whatsoever they esteem of themselves, that they set up Christ upon his Throne, and whatsoever opinion men have of them) they are the least in the Kingdom of Heaven, and have much to answer for before his Tribunal, for these their wicked dealings; and truly it exceedingly saddeth my heart when I think of them how fearfully they are fallen, and what a scandal and blemish they are to their holy profession that thus Chamelion like change their form upon every occasion.

But how much more is it intolerable then in those men that have the name of Rabbies amongst those of the congregational way, and that would make the world believe they are the only Saints; for those to make themselves merry when the godly and faithful Ministers of the Gospel out of sorrow and grief of soul spread before the Lord the blasphemies of the times as good Hezekiah did the blasphemies of Rahshekah, that it may move the people to mourning and sackcloth, and to humble themselves under the mighty hand of God for the diver • ing of his Judgments that do for these their blasphemous tenets hang over the land; I say how intolerable a thing is it in such men to make a sport at it, and as Solomon speaks of the wicked in his time, (whom he calls fools to make a mock at sin? Yet such there are, as Cretensis by name amongst the rest is one of them who makes himself merry at these blasphemies and writes books in justification of those wicked and ungodly men, and calls their damnable practices the infirmities of the Saints, accoūting of them as Saints and holy men; whereas the good and zealous Prophet Jeremiah, ch. 9. crieth out at the beholding the abominations of his times, far inferio to those of our days, saying, Oh that my head were waters and mine eyes a fountain of tears, that I might weep day and night for the slain of the Daughters of my people. Oh that I had in the wilderness a lodging place of wayfaring men, that I might leave my people and go from them, for they be all adulterers, an assembly of treacherous men: And they bend their tongue like their bow for lies: but they are not valiant for the truth upon the earth, and they know not me saith the Lord. Here we see the posture of the holy Prophet, we find him armed and clad with mourning to behold the profanation of the truth, and we have here also his great complaint, that at that time there were not any valian for it upon the earth If now this glorious Prophet were in the world, and amongst us here in England, and should behold those damnable blasphemies that are everywhere ven • ed by the sons of Belial in these times & should see how few upon the earth are valiant for the truth, yea how they labor for a toleration of all Religions how would his spirit be moved & how would his soul be perplexed within him to see it? and what fountains of tears would he pou e out to the Lord quenching of the fire of his wrath and indignation against them? but how much more would it perplex and trouble h • s soul to see any that should write, yea publish books wherein they do not only make themselves merry at those blaspnemies and count them the infirmities of the Saints, but proclaim them Saints that perpet • ate all these wickednesses, and write most scurrilous • ailing and vilifying books and Pamphlets against his holy servants that are valiant for the truth, counting them (speaking disgracefully and contemptibly of them) but thimbles full of dust? without all controversy it would sad his soul to the very death, and so indeed it should trouble the souls of those that are truly godly to behold such lawless wickedness not only to go unpunished, but to find favor and applause even of those that are Masters of the Assemblies! Truly howsoever out of the infinite patience of God these men are yet suffered, yet I am most confident he that will come, will come and not tarry to revenge his own quarrel & the quarrel of his servants that are valiant for the Truth. And I will take the liberty to say thus much to St Cretensis, that reverend learned and ever to be honored Master Thomas Edwards who he so much vilipendeth and slighteth, calling him a thimble full of dust, will walk like a noble lyon, when he like a Curr or Bandogg shall go bawling by him; and withal I would advise him to take heed of that thimble: For two or three fillips more of it upon his great noddle may so stagger him as he may happily never recover again; and for ought I know or can discern God may make half a thimble full of that dust to put out his eyes, and the eyes of half the Independents and Sectaries in England; For most assured I am that all such as in the name of the Lord, (as he doth) come out against such notorious enemies of God and his Truth as Cretensis and his associates are, will be able to confound them all and by the power of his might be ever strong enough to deal with the whole Army of them, and with all those grolls and • ynnies that take their part and appear in their wicked cause: I will therefore rather advise Cretensis not giant like to fight any longer against the Truth, but to humble himself for what he hath already done under the mighty hand of God, whom he with his complices & abettors have so highly provoked to wrath and anger against this poor tottering Kingdom. It is not Cretensis with all his foul language shall ever be able to bespatter the immaculate reputation of learned and godly Master Edwards who hath in God's cause ever shown himself valiant for the truth and stood in the gap against the errors of the times, and hath lift up his voice like a trumpet, which will be for his immortal praises, when too too many of his brethren (which will not be for their honor) were silent. We find it Matthew 13. ver. 24, 25. When the man had sowed good seed in his field, that whiles the men slept, his enemy came and sowed Tares among the Wheat and went his way; which place is worthy to be taken notice of: For in terminis it is said, that whiles the men slept, this, I say, is to be taken notice of for their dishonor, that is to say, after they had so wen the good seed and published the truth, the Ministers and Preachers grew careless and like the people of Laish, Judges 18. ver. 7. and 10. Where they lived secure and the Magistrates were negligent in their place, putting no man to shame for any evil they did, which was the cause of their overthrow as it is there recorded, and will be of ours and the ruin of the whole Kingdom, if not timely prevented, as being guilty of the same crime. This indeed through the craft of the enemies hath been one of the principallest occasions of the overspreading of this leprosy of all the heresies that now swarm through the whole Kingdom, that the Ministers have not been so zealous and servant against them as they should have been, and so valiant for the truth, in the which guiltiness Master Edwards is not involved: for he hath all this time stood valiantly to the truth and showed himself a man of • ourage, and that against all opposition, for which he deserveth especially to be honored, and all those likewise that have seconded him, in discovering the danger of those devilish and damnable doctrines which have so poisoned the people everywhere, that if the Lord of his infinite goodness do not speedily send help and put into the hearts both of Magistrates, Ministers and all the people now at last to rouse up themselves and show themselves valiant for the truth once delivered to the Saints which they are commanded to contend for, Jude 3. they will but the more provoke the Lord to indignation against the Nation. And in this good work they should set before their eyes the good example of all those worthy Kings and Governors whose names are recorded in holy writ to their everlasting honor for their diligence and care in suppressing of Errors and Idolatries; withal they should lay to heart and consider that it highly concerns them, if they desire the good of themselves and the welfare of their posterity and the peace of the whole land, all which they will be deprived of if they speedily labor not to prevent them; which a toleration of all Religions can never do; for that must needs provoke the Lord to jealousy against us all: for if we but duly weigh what the holy Ghost hath made known unto us in many places, then that I now say will be out of doubt: but omitting many places I will pitch upon one or two, Judges 5, and 8. it is said there, They chose new gods, then was war in the gates. Here we see when all Religions came to be tolerated, then was war in the gates. And in the second of the Chronicles, chap. 15. ver. 3. 5, 6. Now for a long season (saith the holy Ghost) Israel hath been without a true God, and without a teaching Priest, and without Law. And in those times there was no peace to him that went out, nor to him that came in, but great vexations were upon all the Inhabitants of the Country. And Nation was destroyed of Nation, and City of City, for God did vex them with all adversity.

Now the cause of all these miseries and calamities that did come upon all these people was for their corrupting of their Religion. And this we shall find through the whole Scripture to be the cause of the wrath of God upon the Nations for the corrupting of their ways and for the tolerating of Idolatry, and the adulterating of the true Religion amongst them, as is sufficiently manifest both from the places above specified, and from the second and third of the Revelations where the Lord denounceth Judgments against the Church of Pergamos and Thyatira, &c. for but conniving at and tolerating of the false doctrines amongst them; in the which places as the Lord showeth, he is the same in the time of the New Testament, not changeable, so it should lesson both people and Ministers, but especially the Magistrates now to add their helping hand for the suppressing of these damnable and wicked doctrines that are now everywhere too much divulged and published. They should also consider what the Lord saith, Zachariah 13. ver. 3. And it shall come to pass (saith the Prophet) that when any shall yet prophesy, then his father and his mother that bare him, shall say unto him, Thou shalt not live: for thou speakest lies in the Name of the Lord: and his father and mother, that begat him, shall thrust him through when he prophesieth. Here we may take notice that the nighest alyes and kindred of any false Prophet are not to spare him; and there is most excellent reason for it; for if the taking away of the natural life of any wan or woman deserveth death by the law of God and Nations; how much more is that punishable in any man that shall labor to destroy and poison the souls of the people, which all false teachers do when they spread heresies and damnable doctrines amongst them? And for this place out of Zachariah, it is acknowledged by the very Independents themselves that it is a Prophecy pertaining to those that are under the Gospel and belongeth unto all Christians, as instructing them in their duty what they should do for the suppressing of false Prophets; and they also do acknowledge that the establishing of pure Religion, and the Reformation of corruptions in Religion, do much concern the civil peace, confessing if Religion be corrupted there will be war in the gates, and where Religion rejoiceth, the civil state flourisheth; all this I say the Independents themselves accord unto. But they refer it and that truly unto the civil Magistrate partly by commanding and by stirring up the Churches and Ministers thereof to go about it, in their spiritual way: partly also, by civil punishments upon the willful opposers and disturbers of the same. Yea they apply that place out of Zachariah quoted by me to the times of the New Testament (as I said before) and confess that it is prophesied there that in some cases capital punishment shall proceed against false Prophets, and that by procurement of their nearest kindred. And moreover they say that the execution thereof is described Revel. 16. v. 4, to the 7. Where the Rivers and Fountains of waters (that is the Priests and Jesuits that convey the Religion of the Sea of Rome throughout the Countries) are turned to blood, that is have blood given them to drink by the Civil Magistrate. These are the very expressions of the Independents themselves.

Now if this in their opinion do hold true against the Priests and Jesuits? whether it doth not also hold true against all the erroneous and blasphemous Sectaries and heretical Teachers, that by murthering the souls of many thousand innocent people, send them to the Devil, that I leave to the grave consideration of all those that are zealous for the glory of God, and valiant for the truth, and to all such as desire to contend for the truth: who ought ever to set before their eyes the example of all those godly Princes and Magistrates, the names of which are recorded in holy Writ; and in special it will be good to consider what Asa and the people of his time did, whose praises are set down, and what good followed upon it to the whole Land, 2 Chron. 15. verse 12, 13. it is said there, That they entered into a Covenant to seek the Lord God of their Fathers, with all their heart, and with all their soul, that whosoever would not seek the Lord God of Israel, should be put to death, whether small or great, whether man or woman; and they swore unto the Lord with a loud voice, and with shouting, and with Trumpets, and with Cornets, and all Judah rejoiced at the oath; for they had sworn with all their heart, and sought him with their whole desire, and he was found of them: and the Lord gave them rest round about. Here we may take notice of these two things especially.

The first, that this their covenanting against all such as should go about to corrupt Religion, for the punishing of them with death, is left not only for their eternal honor and praise, and for our imitation, but that it did so please the Lord that he was found of them.

The second thing observable, is, that he did in a peculiar manner bless them, and gave them rest round about: so that from thence we learn, that if Magistrates who are God's Ministers, and whose place it is, will execute judgment against all Seducers and blasphemous Teachers, by this they shall bring glory to God, and procure peace and welfare to their Countries, and safety to their dwellings. And truly Magistrates should consider their places who are called gods, and therefore as God hath set them an example both in Exod. 32. and Numb. the 25. the places above cited, in punishing Idolaters, so they also should follow him and the example of good King Asa in so doing. They may remember also they are called nursing Fathers, and nursing Mothers: and therefore as nursing and tender Fathers and Mothers will not suffer corrupt and poisonous food be given to their children, but kill Serpents and Scorpions, and such venomous creatures, and destroy them that may hurt them; so they likewise should labor in their particular places to root out all that Generation of Vipers that poison the people with their heretical and blasphemous doctrine. The Magistrates should remember also, that they are called Pastors; now no godly and careful Pastors will suffer Wolves to come into their folds to worry and destroy their sheep; how diligent ought they likewise to be to keep out those ravenous wolves, though they come in sheep's clothing, out of their several Pastures, that would destroy the souls of all their sheep? all these things I say all Magistrates should lay to heart and duly consider; for their place it is to whom God hath committed the sword, and who ought to watch over the people for good, and whose neglecting of their duty will be laid to their charge, and who are to answer for it before God, if through their con nivence or negligence any evil happen to the people. But if they should willfully suffer the corruption of the true Religion, and allow of a toleration of all Religions, how much would this provoke the Lord to anger against the nation? We may see how zealous good Nehemiah was in his time, and how undauntedly he stood to the cause of God, saying, should such a man as I am fly? he was resolved to maintain God's truth, which was his Honor to Eternity, and for all Magistrates imitation, Nehemiah the 13. verse 23, 24, 25. who but seeing that the Jews had married wives of Ashdod, of Ammon, and of Moab, and but hearing their children speak half • in the speech of Ashdod, and could not speak in the Jews language, but according to the language of each people, it is related there that he contented with them, and reviled or cursed them, and smote certain of them, and plucked off their hair, and made them sware by God, saying▪ ye shall not give your daughters unto their sons, nor take their daughters unto your sons, or for yourselves; did not Solomon King of Israel sin by these things, who was beloved of God? nevertheless, even him did out-landish women cause to sin. Shall we then hearken unto you (saith he) to do all this great evil, to transgress against our God in marrying of strange wives?

Here we have an example and pattern for all Christian Magistrates, and such as are in authority to follow. For this was pend for our instruction, upon whom the ends of the world are come. This example of Nehemiah was wont greatly to be urged upon Christians for imitation, and that by those of the congregational way, and therefore I hope they will not now be displeased, that I make use of it upon the like occasion, and Magistrates were called upon by them to follow the pattern of noble and glorious Nehemiah, in making a through Reformation in all things, and for suppressing of all errors and innovations in Religion, and in that he would not suffer or tolerate any strange Religion amongst them; for he but hearing they speak the language of Ashdod, cursed them and reviled them, and smote them, and beat them also for it, and tore off the very hair of their faces, so that he laid severe corporal punishment upon them for it. Now if he would not suffer them in his sight and hearing to speak the language of Ashdod, he would never have granted them a toleration of all Religions; for he was another Joshua, fully resolved that he and his household, and all that were under his command should serve the Lord, and him only, and that after his way; and he sufficiently there declareth his detestation against a toleration of all Religions, or of giving the people an indulgence to serve God which way they thought best, and to use the liberty of their consciences, for he made them all to embrace the true Religion, and to worship God according as he had commanded in his holy word, which is meant by that he made them swear by God, which as all the learned know, is ever in the holy Scripture to be understood of the true worship of God. Now we see godly Nehemiah not only urges them to embrace the true Religion, and to serve God according as he himself hath appointed, by Arguments and Reasons, setting before them the miseries and calamities that came upon the whole land by Solomon's tolerating of all Religions amongst them: but gallant Nehemiah reviled them, as if he said, you rogues, do you speak in the language of Ashdod, and then cudgels them into the true Religion, and forces them by stripes, and corporal punishments to embrace it, which is recorded to his immortal praise, and for all Christian Magistrates imitation; so that he abhorred the toleration of all Rel gions: and as David would not suffer a Lyar in his house, so good Nehemiah would not suffer any of a contrary Religion to be under his government; he had learned this Lesson from God himself, Deut. 4. and Deut. 6▪ and Deut. 11. & Deut. 13. &c. This renowned Governor and Magistrate was not afraid to contstrain them to do that which was for the glory of God, and according to his will, and for the good of their own souls, and for the good of the whole Land, and the safety and peace of them all: and yet I believe Nehemiah knew as well what belonged unto tender consciences as any Independents now living, and he understanding that the heart of man was deceitful above all things, and desperately wicked, Jer. 17. v. 9. & that conscience being but a branch springing from that deceitful and desperately wicked root, knew also that there could be nothing in it but evil, & that continually, and therefore took that liberty upon him to contstrain their wicked consciences to conform to the commandments of God, and to submit themselves to his most holy Laws and Statutes, and to that way of worship God had enjoined his people, which is the duty of all Parents and Magistrates, who by God's command and this example of good Nehemiah's may at any time use the rod of correction, and by it make rebellious and stubborn children and people conform themselves to the commandments of the Lord, and to his true worship, and this duty they are bound unto by the Law of God if they urge them to nothing but what God hath declared to be his will in his blessed Word. And truly it is not to be passed over without serious taking notice of it, how zealous this good Nehemiah was against all sin and false worship, and how adverse he was to a toleration of all religions under his government; for hearing them speak but the language of Ashdod, he by and by reviled them, and fell about their ears, and forthwith constrained them, and that by stripes to embrace the true worship of God. But if this good Nehemiah were now living here amongst us, and should hear not only the language of Ashdod, but the language of hell out of every mouth, and see the abominable practices of the Sectaries of our times, and should hear their hellish and blasphemous and heretical doctrines of denying the Trinity, and the Deity of Christ, and slighting the holy Scriptures, and many such desperate doctrines, how may we think would his righteous soul be troubled with it? and how would he bestir him in cudgelling these fellows into the true Religion, and making of them serve God according to his own appointment, and not after their own fantasies as they all now do? without all controversy good Nehemiah would baste them to the purpose, and all such as should side with them, and especially he would belabour all such well as should write books in defense of such, and should call them Saints, and their damnable blasphemies the infirmities of the Saints. I say I am most confident that were good Nehemiah in our times, and had he that authority he had then in Jerusalem, he would baste them all to some purpose, and make, and force them by cudgelling of them to be conformable to wholesome words; and I am most assured, he would pull off Cretensis his blew beard, qui ne pilum boni viri habet, and knock him soundly about his hairy scalp; And St. Quarter-man also he would have some good slaps as he deservs over his great pate, & all the rest of these heretical & dangerous Sectaries would by him be constrained with beatings to yield obedience to the authority of God's word, and he would make them know themselves; and this indeed is the duty and place of all Magistrates and Parents, and Masters of Families, neither to suffer or tolerate such fellows in their houses nor Countries; for this would but bring judgments upon the land, much more ought every man to detest all such as should labor to bring in a toleration of all Religions, when we see what misery came upon all Israel by Solomon's toleration of them there.

But the Independents say there is no presidents of any corporal punishment laid upon any under the New Testament for matter of Religion that Magistrates should follow: but I conceive the example of our Savior may suffice for their imitation, Who Joh. 2. whipped the buyers and sellers out of the Temple for merchandizing there; and therefore laid corporal punishments upon them. And truly if the Magistrates now should whip all the buyers and sellers of their new and blasphemous doctrines out of their several new Temples and Churches, I am confident it would be very pleasing unto God, and Christ's example would justify and hold them out in this their so doing: for who can they better imitate then the King of his Church? Yea we see corporal punishment threatened against the Church of Pergamos and Thyatira, &c. and afterwards inflicted upon them by God himself for suffering those false Prophets and Teachers amongst them. Yea we see Act. 13. that Bariesus for but laboring to hinder the Proconsull from hearing the Gospel, was by Paul stricken with blindness for it by God himself, to teach all Magistrates that those deserve punishment that hinder the preaching of the faith; but much more those that corrupt it ought to be punished. And we have another example of corporal punishment; for when there was no Magistrate to punish those exorcists, those sons of Sceva, the Lord suffered the devil which could not enter into a swine without his permission, to be his executioner and to lay corporal punishment upon them for abusing his name and his authority: All which may teach all men how much God is displeased with all such as corrupt his worship and service, and would bring in a toleratiou of all Religions, and may serve to instruct all Magistrates in their duty for the punishing of all false and herericall Teachers and Seducers.

And truly, if ever there were a time that called for an establishment of one Religion and a settled Government with Uniformity in a Church and State, and a Suppression of all Heresies, Sects and Factions from the Magistrates hand and a punishing of all false Teachers, now it is, when by the sad effects already of divisions and variety of opinions, we may well perceive what ruin will come upon the three Kingdoms, if there be a toleration of all Religions granted: for divisions and factions, especially in Religion, have been fatal to Kingdoms and Commonwealth in all ages, as the holy Scriptures and all Histories relate. The consideration of which makes me take the liberty to recite a story I heard of a great Nobleman in Queen Elizabeth's days at her first coming to the Crown, when there was a mighty Popish faction in the Court and through the whole Realm as all men know, and when there was as great an endeavor for the bringing in of a toleration of that Religion, as now there is for the setting up a Pantheon of all manner of Sects. And such reasons there were then given for the establishing of the Catholic Religion (as they called it,) as I believe (if they should all be rehearsed) there is few of those that now plead for a toleration of all, can give the like; but better I am most confident they cannon give. For if multitudes of a contrary opinion armed with strength & power also, and they all furnished with malice and resolution to put them upon the employment of their strength, had been able to create danger to the Kingdom if the liberty of their consciences should have been denied unto them, then there was nothing wanting to terrify a State to condescend to grant a toleration: but all this could not then prevail, nor all the art of persuasion they then used as that men of a contrary judgment were rather to be won with sweetness and lenity and loving persuasions and arguments and reasons, then by any coercive way which often brought danger unto Kingdoms, & many arguments more with great worldly wisdom were then produced, which with many that were real Protestants and then in • ouncel seemed of some weight: but at that time there was a brave Nobleman present and a man of great understanding and as they usually call such a great Statesman; but yet such an one as was never taken notice of to be any great zealot for Religion on either side. Yet he demanding of the Council that was then in debate about this business (the greatest part of which seemed to make profession of the Protestant Religion and something incline to yield unto a toleration) whether or no, they thought the Protestant Religion was the true Religion, and that way of serving God that he had appointed; and the most of them replied, that they from their hearts and souls believed, that it was God's Religion, and that which was taught in the holy Scriptures: Then said this Nobleman, my Lord's, set up and establish that Religion only and no other, do you your duty and labor to authorize it; and your life for mine, God will help you to maintain his own honor and cause, against what power and policy soever shall come against you; for he can infatuate their counsel and enervate their strength and blast all their attempts in a moment, who is all-sufficient, and against whom no counsel nor understanding can prevail; for he sitteth in Heaven and doth whatsoever he pleaseth; for as there is no Lord or Master that can endure any servant, that shall comply with his enemies & give equal honor and service to his adversary that he doth to himself, or connive at any so doing; so God will never like of your service when you worship him, if ye serve the devil also; which you must do if you set up any other Religion or any other Religion or any other way of Church Government in the Kingdom, then that you believe in your hearts God himself hath appointed: for as two Religions so contrary one to another are incompitible with the glory and honor of God, who hath said, No man can serve two Masters; so they will be destructive to the safety of the Kingdom. And therefore my Lord's, saith he, as we have but one God, so I beseech your honors, let us have but one Religion in the Kingdom and one kind of Church Government amongst us, and that ratified and established by authority: for if their be a liberty left for every man or every faction to do what they please, we shall speedily bring down the judgments of God upon the Kingdom and a confusion upon us all. And many reasons more he gave to this purpose, by which he so prevailed with the Council that they agreed to give no toleration for Popery or allow of any faction in Religion, but resolved with all speed to establish the Protestant Religion. And truly the same argument may now be used for the establishing of one Religion and one kind of Govrnment. And as Elijah said to Baals Priests and to the people, If God be God then follow him, &c. So if this way of worshipping God that is held forth in the Protestant Churches and hath for some generations been taught in the Church of England, be that way, then it will be for the honor and glory of God and the safety of the Kingdom that that only be established, which will bring peace to Church and State and take away all occasions of offense and jars amongst brethren.

For the examples of Poland, Transsylvania and Holland they are no presidents to other Nations, their politique proceedings are no examples for other Christian Countries and Kingdoms to follow; for Christians are to live by the rule of GOD'S Word, and Christ's their Kings laws, and to follow the examples of his own people only in their well-doing, and not in their failings; and therefore we are to follow the example of Abraham, Joshua, Elias, and the other Patriarchs, Prophets, and holy Apostles, who never tolerated all Religions. Yea we are commanded in Romans 12. Not to conform ourselves to this world, but that we should be transformed by the renewing of our minds, that we may prove what i • the good and the acceptable and perfect will of God.

This Will of God therefore must be the rule and square that we must ever set before our eyes and hearts in matters of our God, and in points of Religion, and worship, and not the example ot Poland, and Transsilvania.

Now let us hear what is the good will and pleasure of Christ our Law-giver concerning this point of toleration, who challengeth, and that of all due and right to be our Master, saying, Matth. 23. 8. Be not ye called Rabbi for one is your Master, even Christ; and again verse 10. neither be ye called Masters (saith he) for one is your Master, even Christ; this reiterating of the same prohibition, and challenge to be our Master, shows that we are not to make either men or Angels, or whole Kingdoms or Countries our Masters, but only Christ, we must always therefore in matters of Religion, have recourse unto his good word and will, and hear his voice, and therefore let us hear what the will of Christ is concerning this business of Toleration, who in in the 8. of Mark 15. speaking there unto his Disciples, and in them to all Christians (for the Independent Masters hold that the Disciples represented the whole Christian Church) he charged them saying, take heed and beware of the leaven of the Pharisees, and of the leaven of Herod, here we find a treble caveat, a Charge, and a Take-heed, and a Beware, as if the Lord had said I cannot use too many words to make them take heed, &c. and of what? even of a Toleration of any Religion, but the true Religion, and of that Religion Christ hath taught us, by what authority soever it comes ratified unto us, whether by Ecclesiastical or civil; yea, though it be imposed upon us by the command of Kings, and Rulers themselves: for saith Christ our Master, I charge you all take heed, and beware of the leaven of the Pharisees, and of the leaven of Herod. Now by leaven our Savior understands all traditions and doctrines of men, and enjoins all his Disciples to beware of them, and commands them to take heed of them, and not to tolerate them amongst them, and that this is his good will and pleasure he hath ratified it when he was in heaven for writing unto the Church of Thyatira, Revel. 2. verse 20. I have (saith he) a few things against thee, because thou sufferest that woman Jezebel, which calleth her self a Prophetess, to teach and seduce my servants, &c. Here Christ hath declared his will and good pleasure, and how much he displeased with that Church, that she suffered those false Teachers and Seducers amongst them, and that they but connived at them, and pronounces fearful judgments against both that Church, and the Church of Pergamos, and that of Laodicea for tolerating the Doctrine of Balaam, the Nicolaitans, and for suffering those luke-warm Christians amongst them: so that there is nothing that Christ abhorreth more then a toleration of all Religions; but that we may farther yet know what the good will and pleasure of God is concerning this point, let us hear Paul, who made known the whole counsel of God to his Church, Act. 20.. Now he in the 17. of the Acts declareth the will of God touching this matter; for after that he had reproved the Athenians for their superstitions, ver. 22. and undertaken to teach them the knowledge of the true God, who they ignorantly worshipped, and the right way of worshipping and serving him, and informing them that he is not worshipped with men's hands, that is with any of their inventions, and with what way, or in what manner they think fit, God (saith he) is not to be worshipped after any traditions of men, but according to his own appointments: and this he challenges by right from all men: as being the absolute Lord of them all, for he made them; they are (saith the Apostle) the offspring of God and his Generation, and they live in him, and move in him, and have their being in him, and their breath and life from him; yea, saith the Apostle he hath determined the times before appointed, and the bounds of their habitation: Now God saith he hath given you all these things, that ye should seek the Lord, that is, that ye should worship him as he is your Lord and King, and to whom all honor and service of right is due; now then as we are his offspring, we must not think of God after our fantasie, and set up such a worship as pleaseth ourselves, or allow of any kind or way of worshipping God that men please to follow, as you superstitiously do at Athens; no (saith the Apostle) God will be worshipped after his own way, and after his own appointment, and howsoever God winked at the times of this ignorance, yet now he commands all men everywhere to repent, that is, to set up the true Religion, and to worship him after one way; for (saith he) all the nations are now to set up one way of worship, and if they will not obey this Lord of the whole world, and embrace that one, and only true Religion, that I teach and preach unto you, then I tell you plainly, that as God hath appointed a day wherein he will judge the world in righteousness by Christ Jesus, if you will not set up his true worship, and the true Religion, and the right way of serving him; but will tolerate all manner of Religions amongst you still, as formerly you have done, and give liberty to every man to serve God after his own will and pleasure, and not according to this good will and pleasure of God you shall be eternally damned, for this is the meaning of the Apostle, so that the will of God must be our rule for worship, and not Poland and Transsylvania; the will of God (saith the Apostle) must be that we must follow in worshipping and serving him.

Now when by the Word of God, that acceptable and perfect will of his we are taught that he was displeased with his people the Jews, for tolerating of all religions amongst them, and that he was highly offended with those Christian Churches in Asia for tolerating the doctrines of Balaam and Jezebel, we are sufficiently taught and instructed, that Christians ought not to tolerate any other Religion but that which Christ the only King and Law-giver of his Church hath taught us, and that whosoever should take that authority upon them to tolerate all Religions, would be found fighters against God, and such as deservedly would bring down his judgments upon the Land by it, for if but conniving at evil and consenting to it be a thing displeasing unto God, how would the tolerating of it by a Law be abominable unto his sacred and divine Majesty? for this were to establish iniquity by a Law. We are taught in the holy Scriptures, that the consenting with a thief makes a man as guilty before God as the acting of thievery, Psal. 50 and that they that assented unto Jezebel in killing the Prophets, made themselves all as guilty as Jezebel her self, and that the Heathen Romans, Rom. 1. verse 32. who knowing the judgment of God (that they which commit such things are worthy of death) not only do the same but consent with them that do them; made themselves as equally guilty as the Actors of them, as Paul in his bill and information put up in the Court of Heaven against them sufficiently declareth; the same did Elias in his bill of information against the people in his time, accusing them all as equally guilty of the blood of the Prophets, and destroying Religion as Jezebel, and only because they consented unto it; They (saith Elias) have killed thy Prophets, and have broken down thy Altars: Which they? all the people that assented unto her, as well as the Officers and Executioners: And so our Savior in his time, accuseth the people as well as Herod for slaying of John the Baptist, saying, They have done to him whatsoever they pleased. They, which they? all the Nobles that sat at Table with Herod, that did not dissuade Herod from that bloody and tyrannical act, and all the people that liked well of it: the sin of this Nation who assented unto the bloody Decrees and censures given in the High-commission-Court, and in the Star-chamber, and in all other unjust Courts the people that assented unto all their cruel censu • es against God's people and liked well of it, are as equally guilty, who would ordinarily say, that had they been Judges they would have done the like, and that they were men worthy of death, which made them (I say) as equally guilty as their wicked Judges and Executioners; as we may see also in those that assented unto the High-Priests, and to the Scribes and Pharisees in putting to death the Lord of Life, they made themselves all guilty of his blood, and by that means brought the curse of God upon them and their children by it to this day, as well as the High-Priests themselves: a fearful sin, though the world take no notice of it, and which all these Kingdoms have yet to repent of: Saint Paul also makes himself as guilty of Stephens blood, as they that stoned him, saying, When thy holy Martyr Stephen was stoned, I stood by and assented unto it, and held the garments of those that stoned him: By which he acknowledgeth himself equally guilty, and so all those that assented to all the cruelty done to the people of God in these Kingdoms, and were approvers of their tyranny, are as guilty as the actors of it, for consenting unto any treason or conspiracy, or with any malefactors, and all their complices, both by the Law of God, nature, and nations, makes them all guilty before God and men, and as liable to justice and punishment as those that acted in those malefices; and therefore those that but assent unto a toleration of all Religions (a sin so highly displeasing unto God) are as guilty as the Actors of it; and if but consenting make them guilty, how guilty are they then that use Arguments to bring in a toleration of all Religions, and abuse the Scriptures to this end, and plead for it, and would have it established by a Law? surely they are offenders against divine Majesty in an elevated nature, and have a great deal to answer for it before God especially when they do it in a most scurrilous and railing manner, by which they manifest to all the world that they are more verst and better acquainted with the doctrine of Billings-gate then with the language of Canaan.

But this may seem a wonderful thing to all judicious men, that that people which within these six years were afraid of a Surplice, and of the cross in Baptism, and of any popish ceremony, or of any of their vain traditions and will-worship (which was their honor then) should now plead for the toleration of the body and soul of Popery, and for all other both Jewish and heathenish Religions, and all manner of sects, so destructive to that Religion, which the King of Saints and King of Kings, and the only King of his Church, the Lord Jesus Christ himself hath taught us, and to the peace and quietness of the Land; this I say, must needs seem a monstrous thing to any moderate minded Christian: Nay, how unreasonably do these men deal with their brethren? they plead for a toleration of all Religions here in England, and yet in New-England banish men into Islands from amongst them, for dissenting from them in their new model of Church-government, and for but dissenting from them in their opinions about Religion; and h • re amongst us what impious and railing books do they make against the Ministers for endeavoring to establish that Religion, and that Church-government that God himself in his holy Word hath set down? and what approbrious names do they give the faithful and painful Preachers and Pastors of the Church of England, calling them Baals Priests the professed enemies of Jesus Christ and his Kingdom, the limbs of Antichrist, false Prophets, the brood of Babylon, terming some particular men of them Rabshekes, others Bauds, others Black mouths, legal Preachers, and styling all of them the cursed enemies of Jesus Christ, and think of them as men not worthy to live, and in express words profess it; and yet these men plead for a toleration of all Religions, when both by their words and deeds they manifest, if it were in their power, the first work they would do should be to root us all out of the Kingdom: so that all men may see, they say one thing and mean another, that they would tolerate all Religions, but only that which is the true Religion, and so by that means have no Religion at all, but one of their own making, which by their new lights they have of late found out, which they call the straight way to Heaven, and the only way of setting up Christ upon his Throne, which is nothing else, to say the truth, but to dis-throne him, and set up themselves and their new model, for who doth not see how already they lord it over all good Christians, not admitting them to the Sacraments; but upon their own terms, nor suffering their children to be baptized amongst them, nor so much as suffering any they call Presbyterians to preach in their new congregated Assemblies: and if this be to give a toleration of any Religion but their own, let all the world judge: but I say, and will ever by God's assistance be able to make it good, in that they plead for a toleration of all Religions, they are guilty of heinous and foul sins being complices, as well as they that are Actors.

Now then when the Presbyters of the Church of England seek and endeavor in all their proceedings to establish that Religion which Christ the King of his Church hath taught them and his blessed Apostles, and labor to set up that Government that was ordained in all Churches to be perpetuated to the end of the world; in their so doing, they imitate all the Patriarchs, Prophets and Apostles, and in that they do more advance Christ's Kingdom than the Independents, who under pretence of liberty of conscience would bring in a toleration of all Religions and confusion upon us all. Surely, if ever any Ministers deserved well from the people, the Ministers of England now do, who by all their endeavors show that they seek to bring them to the knowledge of God and of his Son Jesus Christ, and to the knowledge of themselves which is life eternal: For what could men do more than that which they have done, who have Petitioned the House of Lord's and Commons now sitting in the great Council of the Kingdom, that they might be armed with authority from them in their several charges, to have the examination of such as shall be admitted to the Sacraments, that they may be rightly informed in the knowledge of those holy Mysteries and that • one that are either ignorant or scandalous in their lives, may be suffered to communicate at the Lord's Table, by which their endeavor, they show the Christian care they have of their eternal welfare (for which the people are ever bound unto them) and by the which also they take away all scandal and occasion of offense to others, which formerly pretended that the cause of their separating from our Congregations and Assemblies, was, in regard they could not communicate with dogs and swine, and with the tag rag and bobtaile of all the Malignants; for in such terms they usually express themselves.

Now when the occasion of this scandal and offense is taken away by the care of the Ministers, and all Superstition and Popish Ceremonies, and all will▪worship is also rooted out, and when the Gospel is truly and faithfully by them preached, both in season and out of season, and the Name of God truly invocated and the Sacraments duly and rightly administered, what just cause have the Independents now either of separation or of traducing either Ministers or people of being enemies of Christ and his Kingdom; when by all their endeavors they only seek the advancement of him and his Kingdom amongst them? I have so good an opinion of all moderate minded Christians, that when they shall seriously weigh and consider what I have here writ, and truly and faithfully set down, that those of them that have formerly been alienated from them, will again, being now undeceived, return everyone of them to their own Pastors, by whose Ministry they have been converted; and that all other understanding men will not only have more charitable thoughts both of the Ministers and Believers of the Church of England, but will likewise look more narrowly into, and examine more diligently all those new ways, and by finding them out, to be indeed but new, will seek for the old way and walk in it: And truly it stands all men now in hand that desire the welfare of the whole Kingdom, yea the safety, tranquility and felicity of three Kingdoms and the peace of them all, and the quiet of the Church and the prosperity of Zion, and indeed the peace of their own families, and a good accord, harmony, love, and unity amongst brethren, to seek for the old way which hath the promise of peace, which can never be preserved where differences and diversities of opinions with a toleration of all Religions are allowed of; for they tend to nothing but dis-union and to a violation of all bonds of true and cordial affection; for they can never love such as they have a command to shun nor never really affect such men's companies and acquaintance whom they are ever jealous of, that they will seduce their wives, children, and families; therefore I say that all people may not only seek for, but find that old way of peace, shall ever be his prayer that wisheth that all men may be saved and come to the knowledge of the Truth.

AN APPENDIX.

I N the beginning of your Epistle to the Reader, say you, This answer was long ago so conceived in the womb, as the slow birth may seem to have outgone his due time. Truly it had been good for you, and far more for your honor, and for the honor and glory of God, and for the honor of your holy profession, that the womb of this your Book had been its grave: for it hath not only given great scandal to many, but sadded the hearts of multitudes of God's people that formerly truly loved and honored you. But men that make more haste then good speed, have cause at leisure often to repent, as you one day must do for this untimely birth of your deformed and monstrous brat. To the matters of Argument concerning your opinion in answer to my Book; I have in the foregoing Treatise made my Reply, in this Appendix I am to make my just defense against some false accusations and soul aspersions with which you have bespatterd me through your whole discourse; but should I sum up all the revilings, scornings, vilifying, unsufferable and unchristian language, which those of your Fraternity (after I had declared myself to be none of your party, before any of my Books came forth) did and still do provoke and salute me with, even in the open streets, to the shame of their profession (yet in the 27. page of your Book approved of) they would rise to a volume. But I have learned with the Apostle Paul, to pass through honor and dishonor, through evil report and good report, as a Deceiver and yet true (2 Cor. 6. 8.) being therefore nothing moved with their railings, I spread them before the Lord, and for brevity sake will not here repeat them.

I shall only take a note of some (passing by many) of the unbrotherly reproaches, false accusations, and bitter invectives, poured out from yourself (whose Scholars it may be thought the others are) and I will unfaynedly answer you, in the words of truth and soberness, and in the spirit of meekness and love. But first give me leave to say, that from you of all men I least expected, much less deserved such hard speeches, I having been not only a sufferer with you (which engageth a personal respect) but always ready and forward in the worst and most dangerous times to appear in your defense to my own great detriment and damage, and as a faithful friend, have stuck close, and been serviceable unto you since, as can sufficiently be proved when your protestation protested was questioned; all which challenged a Christian circumspection, even in reproving of human frailties.

Now things being thus between you and me, how exceedingly doth it aggravate your offense, in scandalizing my name as you have done? For mine own part, when out of zeal to God's Glory, and my servant desire of Syons peace, I write against that new way you walk in, and justly blamed in general (naming no man) the unwarrantable writings, and censures published, and laid upon all who in their judgments dissent from Independents, though truly Godly, affirming, that they are but converts in part, that they are enemies to Christ's Kingly office: and set up Christ as a pageant King; that they neither profess nor confess Christ, but with the Jews say, we will not have this man to reign over us: observing also in the Frontispices of their Books writ in defense of Independent errors, these words; Think not that I am come to send peace upon earth: I came not to send peace but a sword, &c. Matth. 10. 34 35, 36. and that in a time of so great distractions, when your party have subtly spread Schism, Faction, and caused fraction and division through the Kingdom; and considering withal how ready tumultuous and turbulent people are, especially upon such advantages as these, to misapply Christ's words (as all men may see, and by their daily expressions plainly perceive they do) and from that text are easily persuaded to believe they have good ground and warrant to fight against their Christian brethren to maintain errors and their own whimsies; I say, I weighing all these things, when I writ against erroneous and peace disturbing ways, which I took to be my duty, yet so far was I your fellow sufferer, from falling at odds with you (as you seem to intimate, page 2.) that in reproving sin, for which I have sacred Writ to be my warrant, Levite 19. 17. I gave a reverential honor to the person, and to manifest my respects unto yourself (because a sufferer) I brought not your name upon the Theater; error I confuted, the danger of misapplying Scripture I declared, and reprehended, and so by God's gracious assistance I ever shall; and will not connive with any that hold and labor to maintain a way that leads to error and faction: But so tender I was of your repute, and at so vast a distance from reproaching you with untruths to render you despicable to men, that your name I spared to mention, and for my description of a grave man with a white basket-hilted-beard, a self denying man would have passed it over with silence, and only made use of it, as a respectful private reproof. For I beseech you lay aside your passion, and consider a little, are there not some others of your judgment, that have as great white beards as yourself? which are basket-hilted beards in my Dialect, a harmless word in it self, and a word that you know in Love and Mirth I do frequently use to my dearest and familiar friends, and it was not counted scurrilous or offensive by any other, nor by yourself (to whom I have often used this expression, and you never reproved me nor were offended at it until now, because I cannot approve of your writings and way, which God is my witness, before whom I speak, and who knows the secret intentions of my heart, I would embrace and walk in, were there in Scripture any command, precept or example for my so doing, but you can never produce sound Scripture proofs for it. Now Scripture clearly holds out that way I walk in, practice and maintain.

Brother you were too too precipitate, you need not have made a particular application in public, and then present yourself to the view of the world in so great a passion, as to let men see and know, you are not able to digest a merry word; Alas! thousands never saw your book, and of them that have seen and read it, happily everyone took not notice of your uncharitable writings and opinions; for until you so unadvisedly rushed out, and on the public Theatre proclaimed yourself to be the man, very few suspected you would have dealt so unbrotherly with your brethren (who though they differ from your judgment, yet are sincerely godly, and have deserved well from you, and laid out themselves freely, for the good of you, and yours, above all other men) as to pronounce them emenies of Jesus Christ, or that you would unchristian all holy Christians, and deny the saving work of grace in them (true conversion) because they dare not join with you, nor approve of those opinions you have lately taken up; you have not been so forward at other times to declare yourself to be the man (why now?) surely you conceit the subscribing your name again thereunto, is a sufficient ground for men to believe, that those passages and assertions are not erroneous, and that it is a Piaculum in me to question the matter, time, season, and manner of publishing such things; if so, you mistake yourself exceedingly, for this is an undeniable truth, that you are a man subject to like passions (and errors) as other men are (Jam. 5. 17.) even your best friends being Judges. And that I may discover yourself unto yourself, I will sum up a few of your passionate expressions, with your unbrotherly (that I say not unchristian) aspersions, and slanderous accusations brought against me by name, in your book that you entitle (but how truly) Vindiciae Veritatis, which before ever I had seen or so much as heard of, being in the Country when it came forth, one having perused it, briefly and lovingly reproved you and writ against many unworthy reproaches and slanders contained therein; And I shall now again take a note of them, and then clear those false accounts wherewith you have so deeply charged me, which consist of several particulars: viz.

• You account me one that hath but fair flourishes of holiness. Page 17.
• An Adversary to Christ's Kingdom, and an open enemy and Persecutor of the Church. Pag. 18.
• A Scandalous Walker to the shame of the very name of Christian Religion. Pag. 20.
• Worse then a Heathen, a base and barbarous man. Pag. 21.
• One of the greatest Incendiaries in the Land. Pag. 25.
• A dishonest man of a Serpentine practice. Pag. 28.
• A hollow-hearted man of a shallow brain, a man, not only whose heart is divided, but whose head is, &c. Pag. 29.

The reckoning in the full sum (by your account) amounts to thus much, that I am an hypocrite, an unbeliever, a persecutor, a profane, wicked, base and barbarous man, an Incendiary, a Knave, a Serpent, a Dissembler, an Ignoramus, a mad Man, &c. Oh that ever such a soul condemning, heart accusing, head dividing Charge should be drawn up and published by a Quondam Fellow Sufferer! Is this no railing nor bitter speaking because cunningly uttered by an Independent? If sober men (who are godly without faction) judge of this your method, it will appear, and by them be truly voted, you have forgot the promise you made (page the second); for my part I leave it to the grave consideration of such.

And I shall now speak a little to your great charge, of which a man might make a book in Folio, to set forth the sinful sinfulness that lies closely couched therein, with your furious smiting at my soul and body, which enforceth me to say, These are the wounds that I received in the house of my Friend, (Zech. 13. 6.) Yet because from a friend and a Quondam Fellow Sufferer, I presently bound them up, and should have been very sparing in opening and discovering of them again, could I have done it without prejudicing the life of my good name, and obscuring truth; but for the preservation of the one, and the manifestation of the other, I am constrained not to neglect to lay them open, search their depth, declare their danger; and what evil effects may ensue, and to pour in the sovereign Balsam of a good conscience, and lay upon them the plaster of innocence, which is the only approved remedy for such desperate wounds.

Now for your Bi •• of Accusations, and Defamations, I here in the presence of God, and before all men protest against it, absolutely denying the whole charge, and do affirm, that neither you nor any mortal creature can truly make any one of the least particulars thereof good against me, although you have labored hard, and taken a great deal of pains to do it, howsoever in the opinion of holy, wise, and learned men to little purpose. But waving that business a little I will first discover the ground of your fury against me, and then go on.

You preach and write that Independency according to your practice, is the only way to advance Christ upon his Throne, and that narrow path which all Christians are commanded to walk in, but hitherto your confident saying so, is the strongest Argument you bring to maintain your Assertion. Now in that I durst not take your bare word, nor no mansliving, have he never such fairepretences, in God's matters, but with the Bereans searching the Scriptures, whether those things were so or no, and finding that way contrary to God's Word and Apostoli call practice, having by clear Scripture and Arguments grounded thereupon, discovered the error of that way out of a Christian remorse and godly pity to the souls of poor weak tender hearted Christians, who are easy to be seduced, and carried about with every wind of Doctrine, Ephes. 4. 14. Exhorted Magistrates, Parents, Masters, and all that fear the Lord in sincerity, to put to their helping hand to keep the people from wandering into by-paths, and to see that they and their families together do serve our God, live in his fear, and walk in the ways of his commandments according to Scripture rule, and the example of the faithful, holy servants of the Lord, &c.

This forsooth is the ground of your quarrel which I thought fit to mention by the way of Preface, and for this you accuse me to be an Adversary of Christ's Kingdom, an open enemy and Persecutor of the Church (and what not?) to which with a good conscience I answer you scandalize me, for according to the Apostles exhortation, 2 Tim. 2. 15. I have studied to show myself approved unto God; nay, further I say, I am ready, (if the will of God be so) to lay down my life for the Regality, and Kingly office of Jesus Christ, and for the peace of his Church, but not in your notion having no warrant for it. Brother, give me leave to ask you the like question which Paul did the Galatians, Gal. 4. 16. Am I therefore (an adversary to Christ's Kingdom, a Persecutor) become your enemy because I tell you the truth? I appeal to the righteous Judge, to judge between you and me herein; and pass to other particulars in your charge, handling them together as they have nearest relation one to the other. Now where you speak of me as if I were an Hypocrite, and boldly accuse me of walking scandalously to the shame of the very name of Christian Religion; for these, and all your other false calumnies God who is the just Judge of all men, will one day call you to an account; in the mean time let me tell you, though your accusations be founded as deep as hell, yet neither Satan, who is the Accuser of the Brethren, Revel. 1 • . 10. nor any Instrument that he doth work in, or by, can be ever able in the words of truth to prove your charge; but it is an old stratagem of Satan, when a man labors to walk uprightly, to fear God, and eschew evil, thus to accuse him; for when God himself had declared the integrity of his servant Job, Job. 1. 8. notwithstanding Satan durst accuse him to be an Hypocrite, and say that if God but put forth his hand to touch all that he had, he would curse God to his face, Job. 1. 9, 10, 11. and when God gave Satan power over all he had, verse 12. and Job still blessed the name of the Lord, he sinned not, nor charged God foolishly, verse 21, 22. yet Satan went on in accusing Job, and ceased not until God gave him power over his body, Job 2. 5. 6. yea, his friends, through Satan's instigation, spake against him, and condemned him to be a man who had only shows of Religion, or to use your words, fair flourishes of holiness, Job 4. 6, 7, 8. Job 15. 2, 3, 4, 5. Thus hath Satan dealt with me, God gave him power over all I had, and over my body, he cast me into prison that I might be tried, Revel. 2. 10. and he hath stirred up such as should have been and seemed to be my friends, to accuse me for an Hypocrite, a scandalous Walker, and what ever he falsely suggests unto them, yet still I have, (and will by the grace of God in me) retained mine Integrity, and with holy Job, I answer you, and all such Traducers; My witness is in Heaven, and my Record is on high: My friends scorn me; but mine eye poureth out tears unto God, Job 16. 19, 20. Brother Burton, it cannot be denied, but that you and your party, have brought the same accusation against me, as Satan, and Job's friends brought against him; yet as God reproved them, & accepted of Job, Job. 42. 8. so my God whom I in truth and sincerity serve with the twelve Tribes of Israel day and night, Act. 26. 7. hath approved, and will accept of me, maugre all the power, false accusations, Revilings, subtle Wiles, and workings of Satan; for, as the Apostle saith, 2 Cor. 2. 11. I am not ignorant of his devises; nay, herein I have comfort, because I know the faithful servants of God in all ages have been traduced and accused for Hypocrites, and scandalous Walkers; we read 2 Cor. 10. 2. that the false Apostles did think, or reckon of Paul, as one that walked according to the flesh; but as the Apostle speaketh to them, in the third verse of that Chapter, so I say to you, that though I walk in the flesh, yet I do not war after the flesh, &c. For I have lived in all good conscience before God until this day, Act. 23. 1. But were all true you have said, and that of your own knowledge, or could you by the testimony of honest, sober, and approved Christians, prove me such an one, as you have deciphered me, it had been a brotherly part, more Saint-like, and would have brought less scandal to the Gospel, if you had pleased to have made known between you and me, wherein you conceived, or had been informed, that I walked scandalously; and if I could not have cleared myself from all such wicked aspersions, and made it plainly appear, that it was a malicious evil report raised causelessly, then if you had reproved me sharply, you had done as a Christian ought to do; For, to reprove sin is warrantable, and an Argument of brotherly Love, Levite. 19. 17. but to receive a false report of me, or slily raise it up, and publish it in print, before you had labored to restore me in the spirit of meekness, according to the Apostles exhortation, Gal. 6. 1. or told me my fault between you and me, and used all such other means to have gained a brother, as Christ our King and Law-giver hath commanded, Matth. 18. 15, 16, 17. is an open disobedience to his Royal Mandates, and doth demonstrate, that in all things you have not (as you pretend) obeyed Christ, nor made his will revealed in God's Word your rule to walk by, and therefore you in this have not set him upon his Throne.

And to that hell-hatched charge which you have brought against me, cunningly aspersing me for a scandalous walker, &c.

I answer, that as the Devil spake in the subtle Serpent and belied God himself to our first Parents; so the Inventors of this notorious untruth, whoever they be, are of a serpentine nature, into whom the Devil is entered, and having a full possession, speaketh in them being subtle and active Instruments to report Lyes; and I am confident that upon due and just examination, it will appear they are some shameless infamous creatures set a work by the Devil, and prompted by Sectaries, to defame me; that there by the Gospel, my holy profession, and the ways of God might be scandalized in blemishing my good name: and to have it with the more credit received, he hath so ordered, That you must be the Herald to proclaim their Devilish defamations, yet notwithstanding my innocence triumphs in the midst of black mouths slanders, being fully assured that God in his due time, will make a clear discovery of their wicked design, for he is above the Devil: And before the Lord, that seeth the secret thoughts, imaginations, intentions of all men, in truth and faithfulness I speak it, I can, I do, and by God's grace ever shall, wash my hands in innocence; yea, I call upon the righteous Judge, the God of Heaven and Earth, who knows my innocence to judge between you and me herein: For, God is my witness, that I have endeavored to walk before him with an honest, sincere, faithful, and upright heart, ever since he gave me the knowledge of himself. And during the time I was in the estate of nature, God by his preventing and restraining grace kept me from living or delighting in such sins, whereby any could truly charge me for a scandalous Walker. Therefore in the presence of this great God, who of his free grace hath Elected, Called, and Justified me through faith in his Son the Lord Jesus Christ, not suffering me to turn aside, neither to the right hand nor to the left, out of the paths of truth and that lead to holiness: I solemnly protest, and hold out my Protestation to the view of the whole World; you have most injuriously wronged me, in proclaiming me to be such an one; For I am as blameless and free from your calumniations, as Naboth was from wicked Jezebels desperate plot, wherewith she took away his life, 1 King 21. 8, 9, 10. &c. and as innocent as Joseph, from the false accusations brought against him by his wanton, lascivious, and shameless mistress, Gen. 39. 14, 15, 16, 17, 18, which makes me bold to say, neither the Devil, any of his Instruments, no nor yourself, in the words of truth, can prove the things whereof you have accused me.

I shall here conclude my answer to this Charge with the Apostle Paul's words, 1 Cor. 4. 3, 4, 5. But with me it is a very small thing that I should be judged of you, or of man's judgment: yea, I judge not mine own self. For I know nothing by myself, yet am I not hereby justified: but he that judgeth me is the Lord. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the Councils of the heart: and then shall every man have praise of God.

Brother, I have been the larger in my reply to this particular because it is the foundation and main pillar that may seem to hold up all your other Calumnies; for if you could prove me to be a Scandalous walker, to the shame of the very name of Christian Religion, then men might easily be persuaded to believe your whole Charg; But the foundation being so rotten and unfound, the superstructure cannot possibly stand.

I now proceed to the fourth particular, and my Answer thereunto is, that no man of truth, worth, and piety, can justly tax me either with baseness or barbarism.

For the fifth particular, it is elevated very high, and because you have in this exceedingly bestirr'd yourself, I am necessitated (for the clearing myself, & to vindicate the truth of what I have written) to be somewhat large in my reply, that I may fully answer the Charge you bring against me therein, which is very great: viz. You accuse me to be one of the greatest Incendiaries in the Land, and to prove this you quote two passages in one of my books, and you bring them as two witnesses; for the confirmation thereof, the first is in my Preface pag. 28. the second in my Postcript pag. 45. Now these two witnesses of your own (say you) want but a Judge judicially to pronounce sentence whether these words be not of an Incendiary nature and that in a high degree: For who's so blind as doth not clearly see these fiery flashes and flames to fly in the face of that Army which God hath honored with many Crowns of admirable Victories both at York, at Naseby, and at Lamport, with the recovery of Leicester, Bridgewater, Bath, &c. so as God hath made this despised Army, the Preservative of City and Country, the Repairer of the breach, the Restorer of the paths to dwell in. Thus you.

Brother, this accusation hath a Tower raised on the same Basis the whole Fabric of your Charge is founded upon, and the foundation being deep, you dare build so high as (if it were possible) to over-top truth, not fearing the fall of your Babel; but God, who is Truth it self, seeing the evil of your intentions, hath confounded your Language, as he did those builders who sought to get themselves a name, Gen. 11. 4, 5, 6, 7. And therefore it will fall notwithstanding the height of its Tower. O what a confused relation have you made to prove me an Incendiary! I assure you in all you have said, men of the clearest eye-sight, nay were they Eagleey'd, they can never discern any truth where with you make good that Charge which you say is so conspicuous to the view of all men: For those two witnesses that you produce, thus they speak (Preface pag. 28. saith) They have the sword now in their hand, and they think their party strong enough to encounter any adverse and opposing party, and they profess they care not how soon they come to cutting of throats, and speak of nothing but the slaughtering and bunchering of the Presbyterians, and therefore there is just cause given us to think we may expect better quarter from the very enemies, then from the Independents. (Postscript testifieth) that the Independents boast they have such a party in the Kingdom, (if their own words may be credited) as they now think by the sword to be able to make their own laws; and have been frequently heard say, that they had many abbettors in the Assembly, and in both Houses of Parliament and in many parts through the Kingdom, besides in all the Armies; and they were all resolved to have the liberty of their consciences, or else they would make use of their swords, which they have already in their hands. So that most certain it is the Religion of too too many of them is a mere faction, &c. Now what these two have affirmed, can be corroborated by other witnesses, and if in your account he be an Incendiary that in detestation thereof hath set down their words by way of repetition to discover the danger of permitting such lawless spirits to go on in their unwarrantable ways, what great Incendiartes are they that have imagined such things in their hearts and boldly spoken those words with their mouths? For out of the abundance of the heart the mouth speaketh, Matth. 12. 34. Luke 6. 45. as it can be proved Independents have done; and so much the two witnesses you spake of said; and no more; for they accused not that Army, which God hath honored with many Crowns of admirable Victories, &c. But you say, they cast fiery flashes and flames which do fly in the face of that Army, &c. Truly this is no other but a false Comment made by yourself, from which you draw an evil inference, and then you cry out (as a man overcome with passion) saying, these words are not to be born: but I leave (say you) the judgment thereof to the wisdom and justice of the Parliament, whose former freeing of you extends not to clear your words from being Incendiary. Thus far you.

Brother, I profess I am heartily sorry to see that you my Quondam Fellow Sufferer should so much forget yourself, as not only bitterly, unworthily, and most falsely thus to inveigh against me, but also to insinuate into the Parliament, as if they could not manifest their wisdom and justice, except they pass their judgment, and censure me according to your bill of Information. This violent prosecution, and your Canterburian expressions, make not me alone, but all other solid Christians wonder at your spirit: for you may please to call to mind, how one once professed he would not pass any sentence against You, my Brother Prynne, and My self, but left us as he said to the wisdom and justice of the Court, which was in the judgment of all that heard his whole speech, to pronounce us so highly guilty, that if the Lord's there present, did not severely censure us, they would show themselves neither wise, nor just. This president you have exactly followed against me but it will never Crown your head with honor; and for the Parliament, it is their glory to slight troublesome informers: for should they hearken to every information invented and drawn up by the unsatisfied and turbulent spirits of some Independents, it would cloud their wisdom, and totally eclipse the shining of their Justice in our Horizon: But you cannot there obtain an Order to have your Bill taken pro confesso, and gain so much of the Parliament that I should not answer for myself; therefore I may and will speak for myself in my just defense and show how unjustly you have accused me; And here I deny your Charg in every particular circumstance.

But before I return my answer thereunto, you having given me such a Theam to speak upon, as the due acknowledgement of God's goodness in raising us up deliverers when City and Country were sorely afflicted and heavily oppressed on every side, in speaking of God's providential care and several actings in way of mercy to his people, I cannot omit (by way of thankfulness to God and men) to declare how that in the first place City and Country are deeply engaged forever next unto divine goodness to honor and highly esteem those Lord's, Knights, Gentlemen, and Citizens who in the beginning of the Kingdoms troubles, like the Governors of Israel and the Princes of Issachar did offer themselves willingly among the people. Judges 5. 9. 15. whose very appearing in the cause was then of such concernment, that as it made the hearts of all who were truly godly to praise God for them, so thereby God made them the preservative of City and Country; Insomuch that upon serious consideration we shall find, that those Noble Lord's, and all those brave Commanders that adhered to them, who as Zebulon and Naphtali jeoparded their lives unto the death, in the high places of the field, and exposed themselves to reproach, Judges 5. 18. are not to be over looked, and their gallant undertakings obscured under a Sable cloud of unthankfulness, nor to be buried in the grave of Oblivion.

For, when the Kingdom was in greatest danger, then God made use of them to preserve City and Country, raising an Army by Land, and setting forth a Navy at sea, under the commands of the Right Honorable, thrice Illustrious, Faithful, Valiant, and forever to be highly honored Lord's, Robert Earl of Essex, and Robert Earl of Warwick, whom he made by sea, and land, instrumental for the good and welfare of the Kingdom; and the truth is, at this day, neither preservation nor safety could have been expected in City and Country, as things then stood, had not these two Renowned Lord's and Heroes, so nobly and undauntedly appeared in the cause, & undertaken the charge, and care upon them, one to be Admiral of the Navy at sea, the other to be General of the Parliaments forces by Land: For this their undertaking was in such a juncture of time, that had they out of self respects declined it, unless the Lord by a miracle had withstood and over-thrown our enemies, City and Country (in all probability) long before this time, would have been over-run, and possessed by them, and no man should now have had peace in his going out or coming in: But by the valor, vigilancy, and faithfulness of our then Noble Admiral, our Seas were safe-guarded, by which means, foreign enemies were awed, home-bred enemies weakened, by surprizing many Ships, Arms, Ammunition, Instruments, and Preparations for war, which were sent over into England, for the destruction of City and Country; besieged Towns were by him relieved, as Lime, Plymouth, &c. So that God made that Noble Lord by Sea▪ the preservative of City, and Country, which lay open ready to be destroyed by cruel and bloody enemies. And as the Earl of War wicke by Sea, so had not the Earl of Essex, being General of the Parliaments Armies by Land, been an experienced Commander, faithful to their cause, and with a most Heroic and undaunted courage stood to the Battle at Edge-hill (when by report whole Regiments ran away, and through fear deserted him) there now would have been no safety in City and Country. What had become of City and Country when Bristow was lost, and Gloucester closely besieged, which though it was a long time, even beyond expectation valiantly maintained by Colonel Massy the then Governor thereof, that ever to be honored Gentleman, had it not by the care and valor of that Noble Lord been seasonably relieved, it could not possibly have held longer out, but must have been delivered up unto the Enemy, and have been made a prey for the Spoylers, and then what peace or safety would City or Country have enjoyed? In a word, what had become of City and Country, if that Army under his command, and so gallantly encouraged by him had not incountered the enemies of our peace, and through God's mercy victoriously discomfited their Forces several times, as at Newbury, and at other places?

Truly it is by all, that will not manifest to the whole world that they are ungrateful to God, and unthankful to men, ever to be acknowledged, that the Earl of Essex, the Earl of War wicke, with those gallant Commanders, and Citizens in that Army, and Navy commanded by them, deserve the first place of honor to be our preservers, some of whose names I shall by and by set down, though I can never sufficiently set forth their praises and their merits, and to these many other worthy Generals must be added with all those gallant Officers and Commanders under them, who commanded several Armies, Regiments and Companies by Commissions from the Earl of Essex: as the Right Honorable, thrice Illustrious, Faithful, Valiant, and forever to be highly honored Lord.

• Edward Earl of Manchester.
• The Earl of Denby.
• The Earl of Stanford.
• The Earl of Peterborrow, General of the Ordnance at Keinton.
• The Lord Robert, Lord Martial of the field.
• The Lord Fairfax, and his son
• Sir Thomas Fairfax his Excellencie now Captain General of the Forces raised by the Parliament.
• The Lord Gray.
• The Lord Willoughby.
• Sir William Waller, Major General.
• Sir Arthur Haslerig.
• Sir William Brereton.
• Sir William Balfour General of the Horse.
• Sir John Merrick General of the Ordnance.
• Sir Philip Stapleton, Lievetenant General of the Ordnance.
• Sir Samuel Luke, Colonel, Governor of Newport-Pannell.
• Sir Robert Pye Colonel.
• Sir Edward Dods-worth Knight. Commissary General for the Musters of the Cavallary, with the Earl of Essex Lord General His Excellencie.
• Sir John Gell.
• Sir Edward Peatoe Lieutenant General of the Ordnance at Keinton.
• Sir John Meldrum Colonel.
• Major General Skippon.
• Colonel Massy.
• Colonel Hollesse.
• Colonel William Davis.
• Colonel James Sheefeild.
• Colonel Thomas Shefeild.
• Colonel Richard Graves.
• Colonel Dolbier.
• Colonel Brown.
• Colonel Essex slain at Keinton
• Colonel Morgan.
• Colonel More.
• Colonel Rossiter.
• Colonel King.
• Colonel Poyns.
• Colonel Terrell.
• Colonel Dodson.
• Colonel Goodwin.
• Major Hercules Langerish.

All these and many hundreds more, whose names are unknown to me, none of the which were then Independents, yet whose fame, for their noble chivalry and gallantry in all their employments, will live when Mortality is dead; and truly for everyone of these I have by name set down, they are all of them men accomplished for all heroical virtue, and such as of whom severally for their most excellent service, and several engagements, even in difficultest times▪ I could make a large Discourse, and yet that would not sufficiently set forth their due praises; for these first Actors under-went the heat of the day, and by their valor quelled the Enemy, as I have heard the Cavaliers themselves acknowledge; and therefore all those noble Heroes and gallant Commanders, as I said before, have all of them primary right to that title Isaiah 58. 12. to be called the Repairers of the breach, the restorers of our paths to dwell in; for as much as when we were in great fears and unavoidable ruin did seem to threaten both Church and State, then God moved all their hearts to appear in his cause, and made them the preservative of City and Country, Whose undertakings, performances, faithfulness, valor, and Noble prowess, ought to be predicated, and recorded, that future generations may know their deliverers, and admire God's goodness who gave them magnanimous spirits to appear and expose themselves to danger for the Kingdoms safety in such a time, when the people were generally secure, ignorant of the miseries that were like to befall them, and their posterity, and so deluded with promises and protestations that the greater part in most Counties, withstood their own good, the peace and welfare of Church and State. And when the men in England lived delicately, and had been so long dandled in the lap of peace, that very few, none in comparison, had ever seen the formidable face of a real fighting Army, nor had ever beheld the furious countenance of bloody war, whilst she encountreth with her enemies, but were unacquainted and altogether inexperienced with warlike affairs, and marshall discipline: yea, when City and Country were in great distractions and eminent danger, and when all things both by sea and land, were to be accomplished for the preservation thereof, with all manner of disadvantages, and the greatest hazard and difficulty, that men could possibly meet withal; and therefore I say again all these brave men have the primary right to be called the repairers of the breaches, the restorers of our paths to dwell in.

And next unto these illustrious ones, I pray good Brother look upon the famous City of London, and on all the true hearted citizens in it, who stood close to the Parliament in the most dangerous times, and first rescued their Members questioned, and preserved them all from the jaws of imminent danger, and after that exposed themselves their lives, fortunes, and liberties in their quarrel, and stuck close to their cause, supplying them continually with Men, Monies, and Ammunition, and all manner of warlicke accoutrements, without whish the whole Kingdom had been miserable; Yea, in their own persons in the City and in the Field they hazarded all their lives in the Parliaments and their countries service, so as they also may justly challenge a share in the next place to those noble Worthies above mentioned, to be counted the Repairers of our breaches, and Restorers of our paths to dwell in; and therefore I shall desire you Brother, and all those of your Fraternity to give the next place of honor to this Renowned City. And whiles I am now speaking of such as have deserved well, and merited the name (under God) of being preservers of our paths to dwell in: I pray let us not forget out brethren the Scots whose faithful service deserves eternal gratitude and an everlasting memory, who also stood in the breaches when we were but in a low condition, who for our assistance exposed their own lives, fortunes and countries to the fury and rage of many a potent enemy, and endured incredible hardship at home and abroad, undergoing many miseries, and that at such a season of the year as was enough to have killed them, to lie in the field, and made their Country a prey for the spoilers, who used barbarous and merciless cruelties upon them, many of their brave and gallant commanders and gentlemen also daily loosing their lives and wallowing in their own blood, and all for our preservations; and therefore they may, under God, duly challenge the third place of honor to be reputed the Repairers of our breaches and Restorers of our paths to dwell in: whose kindness, brother, I could wish that those of your party may never forget.

And I may not whiles I enumerate those that have deserved the name of deliverers, omit here to speak of all the faithful Presbyterian Ministers in this City as well as through Country, those Chariots and Horsemen of our Israel though now forgotten, many of the which not only ventered their lives in battle, but by holding up their hands as Moses did when the people of Israel fought against the enemy, and by the lifting up their hearts and voices to God with strong cries made all our Armies abroad and our Counsels at home to prosper, and all our undertakings happily to succeed. Neither is that all, but by their wisdom vigilancy, and powerful and persuasive preaching they were the principal means under God of keeping the people here and everywhere in obedience to the Parliament by resolving their doubts, satisfying their scruples, and going before the people to their abilities, yea (many of them to my knowledge out of zeal to the cause) beyond their abilities in all contributions, animating and encouraging others to bring in their Plate and Moneys and whatsoever was of price and esteem with them exhorting them now if ever to stand for their Religion, Lives, Liberties and the Liberty of the Subject: And as by their endeavors they did exceedingly promote the cause through City and Country; so many of them did the Parliament very good service in discovering secret and powerful enemies by which they were disabled to do mischief. In a word I peremptorily assert it, that next under God the whole Kingdom are bound to be thankful to the Ministers who strengthened the hands and hearts of the soldiers everywhere to battle and made them stick close to their several Commanders and Captains, who without their soldiers could never have done anything of moment for our deliverance; and all the people through the associated Counties especially may thank their painful and faithful Ministers that they now live in peace and tranquility under their several Vines and Fig trees; and therefore the condemnation of those men sleeps not that for all their Ministers care for them and their pains taken both to preserve them in a bodily being and for converting their souls, in lieu of thankfulness do not only reproach them with odious and infamous names, but would deprive them also of their livelyhoods and take away their tithes from them. Such ingratitude was never heard of in any nation before, but there was eminent danger ensued upon it; for in the second of the Chronicles the last chapter, when the Lord sent his Prophets and Servants amongst them early and late calling them to repentance, and the people despised them, it is related that they provoked God so much by it, as there was now no remedy and medicine left to cure the nation: I pray God the same may not happen to this ungrateful nation, who you brother and your complices have enraged against our faithful and zealous Ministers, who notwithstanding whatsoever the Independent party can say, may challenge also a share and that a great one in that honor to be counted the Repairers of our breaches and the Restorers of our paths to dwell in; and all this before the battle of York and Nazeby, in both which the Independents did not do all the service as is pretended, and who all of them have deserved as well from the Parliament and the whole Country as before.

This, brother Burton, being premised, I come now to answer your Charge (which as I formerly said) I do absolutely deny.

And here I affirm that after these two noble Earls, and other of our honorable and ever to be highly renowned worthies, ceased from their warlike employments and commands by sea and land; The Army which God hath since made the preservative of City and Country, It is that Army under the Command of his Excellency Sir THOMAS FAIRFAX (which is employed in all parts and quarters of this Kingdom) whom with the whole body, I honor, and every particular member thereof, as they have done worthily. And whereas you accuse me to be an Incendiary, and say those forecited words are flashes and flames to fly into the face of that Army, I am ready upon oath to depose, that it is a false mischievous Calumny conceived in the fiery brain of some Independent, and brought forth into the world by your strong passion. Further I aver there is none so blind but they can discern a mystery of iniquity in your expressions: for it is generally known That there are many more Presbyterians then Independents in that Army, yea ten to one, which God hath now made victorious everywhere, and of them as valiant men as ever drew sword, or wore iron, being experienced Soldiers, gallant Stormers, and as a man may say, even the Cream of the Kindome, and the whole • eareth its denomination from the greater part, or the better, which the Independents are not.

Now looking on the Army as it is united to one head under the command of one chief General, and whether dispersed East, West, North, South, yet hath acted together to be the Preservative of City and Country, is that the victorious despised Army you speak of? No, no, you will not hear of that, but you divide that Army which God hath made so instrumental for the Kingdoms safety, and you overlook the greatest part thereof as if they were useless men and had done nothing for the preservation of City and Country; this may prove the work of an Incendiary indeed, what? will you attribute all the honor of those many glorious victories which God hath crowned the whole Army with, but only to a part of that Army? This is a derogating and dividing language, yet as in your writings, so in the public Assemblies, and where ever any Independents preach or pray, you, and they, agree in this language, saying, It is the godly party, the praying people, that despised Army, that some speak evil of, that God hath done such great things by. Now none are called nor accounted the godly party with you and those of your judgment, but Independents and Sectaries; so that it is plain you give all that Honor which is due to the whole Army, only to the least part thereof; by which course you endeavor to divide in the esteem and opinion of men that Army, which God and the State have joined and made one. But for my part, God is my witness so far have I been from casting fiery flashes and flames to fly in the face of that Army or any part of it, that I have, I do, and ever shall acknowledge, all the Worthies of that Army have done gallantly, and that for their wisdom, faithfulness, valor, and victories they are ever to be renowned, the whole body have purchased perpetual honor, and the Kingdom is bound to ascribe to God all praise and glory: But herein you are failing, when you divide that Army, as by your expressions you plainly do, and upon all occasions sacrifice to your own net, by which practice you seek what lies in you to discourage the hearts and weaken the hands of the body of that Army, and to cast secret Fire-brands, which may break forth into flames of discontent, and so cause hot and burning Emulations amongst our valiant and courageous Heroes, when they hear and see themselves slighted, and quite stripped of the honor and due praises that God hath made them equal shares of. We read 1 Sam. 18. 6▪ 7. When the women came forth to meet King Saul, with joy and singing, answering one another (and as they chanted out their notes, running division in their songs) said, Saul hath slain his thousands, and David his ten thousands, that their ascribing more to David then to Saul made him very wrath, and the saying displeased him, (yea it wrought sad effects) yet they did not ascribe all the honor of the victory to David; for they allowed Saul his thousands: But you deal not so impartially and ingenuously with that Army, which God hath now made the Preservative of City and Country, &c. Certain it is such writings, prayers and dividing practices are of a dangerous consequence, if not of an Incendiary nature. You proceed to double your Charge, and in the 26. Page of your book thus express yourself, further (say you) to discover your spirit against those Worthies in the Army, you go about to eclipse the glory of that famous victory at Marston-moore; for speaking contemptuously of it, you say, some of the Independents stood to it in the Battle of York, when others of them ran away; for they ran as well as others: and if they be not Liars all the other Independents had ran away too, and left the field, if they had known what had happened in the other parts of the Army: Then you make what construction your own fantasie frameth and dictates unto you upon those words in my Postscript Page 68. after which you go on in your discourse, saying, I can produce those that were actors in that Battle and are no Independents, that affirm, there was no running away at all, of those whose valor you so vilify: yea, though they did perceive how the matter went with some, as when a whole body flies, a thing with no great difficulty to be discerned. So you.

Brother, I entreat you take a view of what you have said, and then consider the incongruity of your relation; for can it be properly said that it is a discovering of my spirit against those Worthies in the Army, and a seeking to eclipse the glory of that famous Victory at Marston-moor and a speaking contemptuously of it, because I say some of the Independents stood to it in the Battle at York, when others ran away? Let all rational men judge, for surely there cannot be a greater contradiction, nor more confusion of language. What? is it a discovering of my spirit against those Worthies in the Army, to say they stood to it in the Battle at York? Doth it not rather crown their heads with Laurel, and speak honor to their persons whoever they were that did stand to it in the Battle of either party, whether Presbyterians or Independents? for as some of both parties did run away, yet divine providence so ordered it (that God alone might have the glory) that some of both parties valiantly stood to it; and thus much is in part acknowledged by yourself, when you say, you can produce those that were actors in that ▪Battle, and are no Independents, &c. So that by your own confession they were not all Independents, (no nor the greatest part according to the relation of many, who were also actors in that Battle) by whom God gave us that famous Victory. Then this is out of question. I but (say you) those actors affirm that there was no running away at all, of those whose valor you so much vilify, &c. Brother, judge not rashly, but assure yourself, I have more man-hood in me then to vilify true valor; for I profess I do, and ever shall honor a Valiant man, whosoever he be. But is speaking the truth, and ascribing to all our Worthies their due honor without respect of persons, become a vilifying of Valour with you? this is Independent Rhetoric, and so deep, that everyone as yet doth not understand it, neither will I here undertake to unfold the meaning and Mystery of it; only give me leave without offense to tell you, That if any do affirm there were no Independents that ran away, when others stood to it in the Batell at York, their affirmation is most false, though happily unknown to them so to be: now their ignorance herein may convince you of your error, and bring you to the knowledge of this truth, viz. that one Wing of an Army, may be discomfited and flying, yet in the heat of the battle the other Wing being deeply engaged at that present time, may not know how it fareth with them nor see their flight, and if a whole Body be worsted as the wind may set and drive the smoke, the engaged party cannot possibly presently discern it. Thus it was at that famous battle at Marston-moore, as I have been informed by such as were Actors in that Battle both Presbyterians and Independents. And that some Independents did then run away as well as others, and of them not a few, nor all of the meanest rank and quality, is a real truth: But if you will not give credit to what I say, that you may not hereafter with such great confidence put in Print false informations as you too too often do, I refer you to Lieutenant Coll: John Lilburne, who was there at the beginning of that Battle; and for your better satisfaction inquire of him, whether some Independents did not run away, and also whether I have spoken anything concerning that Battle, but what he himself knows, and hath reported for a truth, as can be proved. I could tell you the names of some Independents that did run away & those not a few and none of the least esteem amongst you; but I forbear, unless to clear the truth I am enforced thereunto; for I know, that upon a discomfiture in the day of battle, gallant men, valiant, and experienced soldiers, have sometimes been glad to run: And therefore what I there writ in my Post-script, was not to vilify any, but to give to every man his due honor which you and others of your Judgment did then, and still do most injuriously rob and wholly strip them of, who dissent from your opinions; and if ever you, or any of your party, shall so far prevail with the honorable Court of Parliament, to question me for those words, I doubt not, but as formerly I have found Justice, so then I shall find the like, and be cleared both by Lord's and Commons, from the reproach of being an Incendiary.

Truly brother Burton, when I read your lines, and see how much you ascribe unto men, and how little you speak of God upon all occasions, I cannot but wonder: for the truth is, in all your language you never speak of your party, who you call the confiding men, the well-affected in the Army, the godly party, but you count them and them only the saviors of the Kingdom, the restorers of our paths to walk in, and this is your own dialect, God is not so much as named many times to my knowledge in your ordinary discourses: although God hath given a caveat against such expressions and speakings, Deut. 9. where the Lord charged all his people by a threefold prohibition that they should not ascribe the glory or honor of their victories to their own righteousness, or to their own arm (which is the Independents daily practice to say their party have done all) to teach all men that there is nothing that more displeaseth God then to give his glory to men that can deserve nothing at his hands who is ever to have the sole glory and honor of casting the horse and rider into the sea; yea in express words it is often declared in holy Scripture, that God can save by few as well as by many, and that a King is not saved by the multitude of an host, and that the horse is prepared for the battle, but God gives the victory; and all this to teach us ever to give the glory of all victories to God only and to ascribe the honor to him. Now then when we have so many witnesses that God is the Savior of his people and the Restorer of our paths to dwell in, and a special command to give him the praise of it; how is it Brother, that there is nothing in your mouth more frequent, yea in your Pamphlets and prayers, then that those men you call the godly party in the Army have done the whole work in this War, yea and are the only saviors of the people and the healers up of our breaches and the restorers of our paths to dwell in? robbing both God of his glory and all the other gallant men that indeed under God did the work of their due honor and praises, who had in all respects a far greater share in all the victories obtained against the enemy, as being far better soldiers and better Christians and valianter men, and the more in number by far ten to one then the Independent party. And that both at Marston-moore and Naseby, as in its due place will appear to all future ages.

But because Brother you have particularized the Battle at Marston-moore, ascribing the glory of that victory wholly to your party, and extremely wrongfully accuse me about that business, I shall here therefore set down what I find writ by a stedier hand then yours concerning that Battle, and by such an one as I know would not divulge an untruth to the world: neither would I have made use of his testimony, not withstanding I know the truth of it, but that I am able myself to prove what he hath writ by a cloud of witnesses that were there and received many wounds in that Battle, and against whom there can be brought no just exception: the words of the Author are these.

In this Battle, saith he, (speaking of Marston-moore) divers gallant men of both Nations had an honorable share of the Victory: but none I hear of, without disparagement to any, did appear so much in action that day with gallantry, as David Lesley.

Here those of the party we spake of a little before: (viz. the Sectaries and Independents) to indear themselves to the people, attribute unto themselves the honor of the day, and stick not to call one of theirs the Savior of the three Kingdoms, when god knows he that they then did extol so much, did not appear at all in the heat of the business; having received at the first a little scar, he kept off till the worst was past. This had not been spake of at all (saith the Author) if some idle men to gull the world had not given the honor of the day to those who had but little or no share in it.

And all this that this Author relateth can be proved by an Iliad of witnesses to be true▪ and as this testimony is true, so many more witnesses, and those men of reputation, can be brought to prove that the victory hath been wholly ascribed unto the Independent party in other Battells and Skirmishes when they have been many miles of from the very place; and if there be but any commander of their party in any employment though he strike but one stroke, then he carries away all the honor from the rest, and they have their pentionary pen-men both in the Army and at London to do this feat for them, to give them the praise and honor of it, to endear themselves into the people, and all to delude them; and so it was at that Battle; the Presbyterians underwent the heat of the day, and the Independents challenge the honor. Thus much Brother you have forced me to speak, and now I go on.

Brother, for the other particulars which to please yourself, and set forth your passion, you charge me withal, I will answer them as they lie. And here I protest before the Lord, I have never dealt dishonestly, nor Serpent-like with you nor any creature living, or that ever did live upon the earth: Also that my heart is sound unto my God, firm, and filled full with Christian Love to all that fear his Name, and walk before him in truth and sincerity. And for my brain, it is not so shallow, but that through the wisdom which is given me of God, who giveth to all men liberally and upbraideth not, Jam. 1. 5. I can discern into the depth of Error, and am able by God's assistance to make it appear to all whose eyes are open to see the clear sun-shine of the truth, That the way of your Independency is not grounded on the Word of God, but its rice, continuance, and increase hath for the foundation thereof, only the fantasie, ambition, private interest, self-seeking, and cunning practices (with a seeming hollowness) of some subtle and unstable spirits. And likewise, for the whole universe, I assure you it never did nor never can bring in a just verdict, and say, I am a man not only whose heart is divided but whose head is, &c. For the whole universe hath been and is so far from bringing in any such verdict, that grave, learned, godly, zealous, and holy men (in the Reformed Churches) have given in another verdict of me, whose Testimonies I can show for my godly Life, Learning, and blameless Conversation, whilst I lived amongst them beyond the Seas; and I have the like from the most eminent, godly, learned men where ever I have inhabited in this Kingdom; yea, many Letters of late time I have received from godly learned men both at home and abroad that have read my Books, whose faces I never saw, and by them it plainly appeareth that the chief, pious, orthodox, learned men of the whole universe, esteem of me as a man of piety and learning, and not (according to the Character you have given of me) as a man not only whose heart is divided, but whose head is, &c. Therefore I having such a plaster made by such conscionable, skillful, and learned Physicians and men of reputation, it is approved of by all that are rational and godly, to be efficacious not only to salve this sore, but to keep from festering, and perfectly heal up the several wounds I have recived from you and your fraternity, although you have all cut deep, and many ways, wounding me in my Religion, in my Reputation, in my good Name, (all which are more precious unto me, then my life) and then with one blow endeavoring to divide my heart and head, to make the wounds irrecoverably mortal. But if such actions proceed from Independent principles, and the new light they pretend to walk by, doth guide you or any of them into these ways, seeing such instruments of cruelty are in their habitations (to murder innocent men in their good names, which is greater cruelty and more wrong to an honest godly man, then to take away his natural life) with good old Jacob Gen. 49. 6. I say, O my soul come not thou into their secret: unto their Assembly mine honor be not thou united, &c. Now to conclude my Answer to your Charge, where you speak of me as if I were mad.

Thus the Prelatical faction in their time spake of me and of all who in sincerity and uprightness of heart opposed their erroneous opinions, unwarrantable ways and sinful practices: and it is no new thing for such who wander from the truth to walk in the bypaths of error, and to think and speak of any that hold out and maintain the truth, that they are mad and besides themselves; thus Festus thought and spake of Paul Act. 26. 25. And thus it hath pleased you (cunningly, but more scornfully) to speak of me; yet as the Apostle replied to him, so I do to you, I am not mad (Brother and Fellow Sufferer) but speak forth the words of truth and soberness. And here in the words of truth and soberness I aver, whereas you say, Pag. 25. there wants but a Judge judicially to pronounce sentence on the former repeated words in my Postscript, that it is obvious to all men you assumed the place of a Judge, (though not a judicial one) and have proceeded so far, not only to pronounce an unjust sentence against me, but by your usurped authority to judge my heart, which power is peculiar to God alone Who searcheth the hearts and trieth the reins Psal. 7. 9. Jer. 11. 20. and will give to every man according to his ways, and according to the fruit of his doing, Jer. 17, 10. Revel. 2. 23.

Yea, further I say, there is none so weak-sighted, but they may plainly see, how you, and other Independents, do make it your masterpiece to use dividing and traducing language, slighting all men that differ from your opinions, as if they had neither piety, wit, nor learning in them. And were not you grown very skillful in these faculties, you would never have falsely accused, sat Judge, condemned the whole man, and then have turned Executioner, to divide my heart and head as you have done. For all which the Lord humble you low before him, giving you repentance not to be repented off; and never lay these your causeless, passionate, unadvised, and unbrotherly dealings with me, unto your Charge.

But before I pass on, good brother give me leave here a little to parly with you.

You say Pag. 25. There wants but a Judge judicially to pronounce sentence on the former words in my Postscript, &c. But that needs not, you have already done it for your purpose, though not judicially; but it seems you would have me judged twice for one and the s • me but conceived offense, which is very tyranny; yea I must tell you that you have proceeded in your censure already against me, contrary unto all the laws of God, Nature and Nations, and all humanity; yea by a more tyrannical law then that of the High Commission Court or Star-Chamber, all which by God's assistance I shall evidently make appear.

For the manner of proceeding in all Courts of Justice appointed by God (to say nothing how they never condemn a man twice for one and the same but conceived crime) was, that none should be condemned but by the mouth of two or three witnesses. And by the law of Nations their Courts of Justice were ever open to implead any prevaricators against their laws, observing ever an ordinary way and manner of proceeding in them, which were appointed by the Statutes and Ordinances of their several Countries.

Now the conditions and requisites for a Judicial Proceeding, were.

First, that the parties questioned should first be cited and summoned into the Court, and this was to be done either by Articles or Bill, or Allegation, Libell or Petition, Information or Accusation exhibited into the Court against the pretended Delinquent, before any Sentence could pass against him.

Secondly the party accused was to be heard speak and plead for himself before Sentence might pass against him, except he willfully neglected the Summons and so declined his appearance: for so it was ordered by the law of God and practiced by all his people in the worst times, as we may see in Nicodemus, who to convince the Jews of injustice in their proceedings against the Lord of life, said unto Christ's enemies, Doth our law condemn any man before we have heard him? Yea, this was God's own method before the destroying of Sodom and Gomorrah, who came down to see and know whether all things were according to the cry that was come up into the Court of Heaven: And it was the practice of all Judges and in all Courts of Judicature to proceed secundum allegata & probata, the parties ever being brought before them face to face, or otherwise they did not judicially pronounce sentence against them.

Thirdly, all things were to be proved by sufficient witnesses and by men without exception, such as were people of worth and credit, of no infamous and beastly life, and by such as bare no grudge or hatred against the party questioned, and against whom the party accused could pretend no just exception: for all men know that malice can neither think, speak, or write well of any they malign (witness your book against me) so that if the party complained against could make it appear that the witnesses were his mortal enemies, and that they were men or people of a vicious life and conversation or guilty of any heinous crimes and offenses, and with▪ all that they were enemies and implacable adversaries unto him, there was then a caution in law that such men might be excepted against, and their testimony was not to be admitted without there were other more apparent evidence of the truth. And although the High Commission and Star-Chamber were the most corrupt Courts in the Kingdom, yet even in those Courts there was an appearance of justice in this kind, so that if any man had any just exception against any man's testimony, if it did not totally overthrow their witness, which it many times did, yet it so enervated their evidence that it was never so valid and prejudicall to him as otherwise it would have been; as you yourself can witness it was in my cause in the High Commission Court, where I making it appear by sufficient witness that Thomas Newcomin and John Danet, and Richard Daniel had formerly been expunged in the Chancery for Knaves, and had for that out of malice put me up into it, were all my adversaries and perjured varlots, their testimony by the whole Court was rejected, and they were by them all accounted a company of Knaves all over soul and body, for so some of the Court said of them, and I was only condemned for my book: And this part of Justice in many causes remained even in those Courts in the worst of times; & in all Courts of the world there was ever leave and liberty given unto the accused to make his just defense and bring in the evidences of his own innocence and non-guiltiness, & his just exceptions against both his accusers prosecutors and witnesses, and this by the very law of nature, for so said Festus, that it was not the manner of the Romans to condemn any before they had been brought face to face with their adversaries, and that they had been fully heard what they could speak for themselves: for otherwise if they had condemned any without either of the former conditions, they had not proceeded according to law nor condemned them judicially.

Fourthly, those that are judged judicially, and according to the Laws of God and nations, they must ever be within the jurisdiction of that Court, and of those that judge them, and under their Laws. Neither do any wise Judges take any cognizance of things without their jurisdiction: and if any should be so unjust or unadvised to attempt any such thing, the party accused hath the benefit of his Appeal, as we see in the cause of Paul, when he appealed from the Tribunal of the Jews to Caesar's Barre. And all men know, that the Courts of one Country do not judge and condemn the subjects that dwell in another, and that are under another government; yea, the Courts secular, and the Courts Ecclesiastical, even in the same Kingdoms and Common-wealths do not intermeddle with one an others employments, except it be by special appeal which is granted unto them by some caution upon just occasions, but they leave each Court to the managing of those causes that are of special cognizance there and within their jurisdiction; for otherwise it would breed confusion speedily in a Country, and therefore those distinct Courts and Jurisdictions take the cognizance of those things only that are peculiar and proper to themselves, and within their sphere, and never intermeddle and exercise any power over others that are out of their jurisdictions, be they never so facinorous, or accused of never so high a crime; yea, if any information or accusation be put up against any man into any Court, be it true or false, if the Judges conceive that the parties impleaded against belong unto an others jurisdiction they will send them thither to be judged, and decline sentencing of them; and this method of judgment the very Law of nature teacheth all men; yea Pontius Pilate though a most wicked and unjust Judge, yet understanding that Christ was of Galilee, of which Herod was the Tetrarcke or Governor, and conceiving him to be under Herod's jurisdiction he sends him forthwith unto Herod, intimating that the examination and trial of his cause peculiarly belonged unto him, if Christ were judicially to be proceeded against. Yea, Paul himself saith, What have I to do to judge those that are without? Those that were without in Paul's opinion, and under another jurisdiction, he professed that he had nothing to do with them.

The fifth thing required for the judicial proceeding and handling of any cause, is this, that they that are to be Judges may not be both parties, witnesses, prosecutors, Jury, and Judges in the same cause; for it they be, they cannot be said judicially to give sentence. All that I now write unto you Brother, I am confident your conscience tells you is just and true. Now in all nations and well governed Kingdoms and countries, if there have been any failings in either of these conditions and requisites, the subjects have the benefit of the Law against both their Prosecutors and Judges, and may appeal unto the King, or supreme Court of judicature in the Kingdom, & crave justice there against such Judges, and such proceedings, and if they cannot obtain justice there, God will call them to an account one day for it: for, in the judgment of all men such proceedings have ever been counted illegal and unjust, and all those Judges that have at any time given sentence, without observing those rules and conditions, did never censure any man judicially, neither can their judgment be said to be judicial in any just man's understanding.

Now Brother, if your proceeding against me be examined by these rules, and by such men as are judicious and truly godly without faction, you will not be thought judicially to have censured & condemned me: for it is most certain you have not in all the carriage of this business been a judicial Judge; for in this your sentence you have gone against all the Laws of God and nature; yea & against the practice of the most corrupt Courts in the world, in that you have accused me, arraigned me and condemned me, without either Articles, Bill, Libell, (saving your own Book) allegation or information, and without any lawful citation into your Court, or any Court, you have also condemned me before I knew who were my Accusers, and that without hearing me ever speak for myself; yea, you have condemned and adjudged me an innocent man withou any lawful witness; for as I am not conscious to myself of ever having done anything that deserves convention before any Court of Iud icature in this world, much less to have sentence given against me, so I am most assured that if ever these your dealings against me shall be brought to a trial, and a judicial hearing indeed, as they may be, if the time once grows more quiet; I shall make it clearly and evidently appear, that the ground of this your beastly accusation brought against me, viz. that I am a scandalous Walker to the shame of the very name of Christian Religion, did first arise from one of the most infamous & notorious creatures, though an Independent, that now lives upon earth for all manner of villainies, a shame & dishonor to her name & kindred, known to be one of the most prodigious impudent Whores that is this day in the world, except the Whore of Babylon; and yet originally and primarily from that creature, or from such as are as bad as her self, have you grounded your most unbrotherly and extra judicall judgment against me, and so you have made yourself party, witness, Jury and Judge in this your own cause, and which is more have condemned one that is in your opinion without, and out of your jurisdiction; whereas Paul had taught all Christ's Disciples by a Statute Law from Heaven, that they should not judge those that are without: now you account me and all the Presbyterians to be enemies of Jesus Christ, and such Saints as Job would not set with the dogs of his flock, and proclaim us all the sons of Belial, as your learned Works can sufficiently witness; and therefore you account us all without, and yet you condemn me, and that in the face of the whole world, as guilty of all those foul crimes you charge me with, whereas you had nothing to do with me, I being out of your jurisdiction: I pray tell me courteous Brother, whether this your proceeding be to set up Christ as King upon his Throne, and be judicially to condemn any Brother? when it is apparently manifest by these your actions you transgress all the Laws of Christ our King, and trample them under your feet? for Christ hath taught all his people and subjects, saying, Matth. 18. If thy brother offend thee, tell him of it between him and thee, &c. and again, he hath said, judge not lest ye be judged, and again, there shall be judgment without mercy to him that shows no mercy; again God hath said, he that condemns the righteous, and he that justifies the wicked, they are both an abomination to the Lord; whether therefore by all these your proceedings against me you have not violated all these most holy Laws and Statutes, I shall leave to the judgment of others. Brother you may remember in the 17. page of your Book, speaking there what you will do when you come to my Postscript (which you have finely performed) you ask me whether or no, when you make mention of it my mind doth not misgive me? your words are these, which when I mention here (say you) doth not your mind misgive you? for answer I tell you no: for I am able to prove every word of that Book by sufficient witness, and out of the very Independents writings; yea, their daily practices have made good every period of it, and so far I am that my mind should misgive me at the mention of it for doing my duty, that I will with all speed print it again with some little enlargement concerning your New-lights, and other of your grolleries. But this by the way. But because Brother, you take that liberty to propound now and then questions to me, I will here also use the same freedom with you: Therefore tell me I pray the next time I hear from you, whether or no your mind doth not misgive you when I mention your books, and when you think what you have done against me in thus condemning me, and adjudgeing an innocent man, and your quondam Fellow-sufferer? Brother had you to deal with some man, he would recriminate, which would not be for your honor; but for the present I content myself to have declared my innocence; only by the way consider what you did to my reverend Brother, Master George Walker, a man to whom you were so much engaged to; and when I mention him, doth not your heart misgive you? But enough of this.

Now before I conclude this my parley with you; I will say thus much concerning your new Courts, in your new gathered Churches, if this be your way of proceedings there, to be witness, party, Jury, and Judge in your own cause, and when you have given sentence against the innocent if there be no appeal: then your Courts are worse, and more tyrannical then that of the High Commission, or Star-chamber; and for ought I know all such arbitrary Courts as your are, and all such arbitrary and unjust Judges as you are, may as well be questioned, censured and put down, for all these your illegal, unjust, and extrajudicall proceedings, as either they or any other tyrannical Courts were; and truly it concerns the whole Kingdom now seriously to look about them, and to have a special eye to your Jndependent proceedings and Judgments: for if they be not timely looked unto, all the repairing of our breaches, and all the restoring of our paths to dwell in which you make mention of, will be no such thing to the poor Presbyterians, who cannot already pass quietly in the streets for you: nor any man avoid your unjust censures, nor the filth both of your tongues and pens, which you cast in our faces every step we go. The Lord rebuke you for these your revilings. Truly Brother, I see a divine hand of justice against you in many passages, though you look loftily, and speak great swelling words, in all which you breath out hell, and your own shame, the Lord I hope in time will discover unto you all your vanity, and sinfulness. I will say thus much of you, that whiles you used the sharpness of your parts against the common enemy, you were very serviceable to the Church of God; but now turning the edge of them against your Christian brethren▪ you have through their sides both wounded yourself, and all those of your party, as I am most assured they will all assert. Yea, I can ascertain you of this, that it is exceedingly admired by many, that you having been some years in captivity under the Prelates tyranny, should continue such a trewant in the school of affliction, as not yet to have learned the lesson of patience, so that you cannot digest a merry word, or but a conceived Iest. But this they are most of all stranged at, that out of the height and greatness of your spirit you will strike your enemy, though it be through the sides of Religion, and the Christian cause; and truly this your dealing with all your Christian brethren, especially with myself, calls for deep and serious repentance at your hands.

For my part, I freely forgive you, and do profess it is a grief unto my soul that you have drawn me out with such violence in forcing me to encounter with you by name; it's true, the erroneous ways, opinions and false lights (under the name of new) lately held forth, I did and cannot but write against, they being contrary to sacred writ; yet you my Brother, and Quondam Fellow Sufferer, I reverenced and did ever love, honor and esteem, and had it not been to wipe off those black reproaches wherewith you have labored to besmear me all over, making me appear to the world as a man spotted and defiled with scandalous walking, an Hypocrite, a Persecutor, a mad man, &c. I profess out of tender respect to your person, and sufferings, as I have hitherto spared your name, so I would now have over looked your false aspersions; but seriously considering the great and deep Charge you have brought against me (wounding truth thorough my sides) upon the due deliberation thereof, I plainly perceived without dishonoring God, and being cruel to myself, I could not be silent, for that my taciturnity might cause truth & the ways of God to be evil spoken of, and give an occasion to censorious spirits to vote me guilty of those Malversations wherewith you so slily & unjustly have accused me; all which my soul hates and ever did utterly abhor; therefore although I was forwarder to pity your passion, and more desirous to pass by your miscarriages, then to take notice of them, or divulg the weaknesses and too too gross failings of you my Brother; yet your Charge being of a high nature and published in Print, it necessitated me to reply lest I should seem to approve of the murthering of my good name; So that merely to preserve the life thereof, you have extracted from me these lines, that men may know it lies upon you to prove it, (for I stand upon my justification and protest against everyone of your foul Calumnies, as notorious untruths:) And likewise that all who fear the Lord may be fully assured, however you have rendered me to the world as one who hath a name to live but am dead, (so that I may stink in the opinion of such as are holy) yet I do live to my God, who I doubt not will discover the bottom and mystery of this iniquity. For herein you have dealt with me as the Papists did with Reverend and Learned Mr John Calvin, raising and publishing untruths, accusing him for a scandalous walker, and as guilty of abominable sins, making his very name odious; And by their false reports they blinded the eyes of the people, causing them still to embrace & continue in Error, and so hardened their hearts against him, that they would not hearken unto nor believe those precious Gospel-truths which he maintained; but as their wicked practices were discerned by all (that with humble hearts received the truth in the love thereof that they might be saved) so I am confident the Lord Jehovah will bring forth my righteousness as the light, and my judgment as the noon day, Psal. 37. 6. And will cause mine adversaries to be clothed with shame and to cover themselves with their own confusion as with a mantle, Psal. 109. 29. that all the World may see and know your Charg hath no truth in it, but is an Independent plot, invented and spread abroad to defame me and cause the people to suspect, slight and disregard those sound Scripture truths I hold forth and constantly maintain.

Thus far I have answered your false accusations: And in the presence of God I solemnly protest this is a true answer.

Brother, I would here gladly dismiss the Reader, for willingly I over look many of your invectives without mentioning of them; But I find two or three passages more to which you engage me to speak, for the clearing the truth of what I have written (in my Postscript Page 68.) concerning Independents; as also to answer a complaint you have made against me: And lastly to resolve two queries which you have propounded unto me, and in these I shall endeavor fully to satisfy you and all men.

But first, as a Pysician and a faithful Friend, avoiding all flattery; I cannot but truly relate unto you the dangerous condition I find you in; for I assure you, I feel your pulse beats very high, and I see you have a vein puffed up with windy matter, and I perceive you are swoln with pernicious and corrupt humors, and that Choler exceedingly abounds in you, insomuch as you breath forth •• rong revilings and defamings against those that never wronged you, and make loud exclamations as if I were a man of no Religion, Piety, Wit, or Learning, because I have (as for truths sake I was induty bound) truly stated the Question of difference between the Presbyterians and Independents, and made it appear that INDEPENDENCY is not GOD'S ORDINANCE, nor grounded on the holy Scriptures: and that the practice of Independents and the way they plead for, will prove destructive to Church and State. Now as I am grieved to see it, so I wonder at the sudden distemper and great heat you are fallen into, which makes you talk so much, and that against me by name, more then against others; wherereas before I writ, and since, many have (and one more especially) in part discovered the sinful practices of Independents, the evil and unwarrantablenesse of their new way; And how ever you are generally blamed for rushing out upon the Theatre to oppose him by name, it being a work in the judgment of all wise men fitter for any other man to have undertaken then yourself, because of some more then ordinary tie of friendship between you and him; yet you have bridled up your fury against his person, although you say in your Appendix he ranks your words under the head of his first Section, containing divers, seditious, scandalous, libellous passages against the Authority and Jurisdiction of Parliaments, Synods and temporal Magistrates in general, &c.

Now here is exceeding great wrong done unto you, if your words are not of such a nature; and might you be the sole Judge, I am persuaded you would pronounce them not guilty; notwithstanding, you do not revile, vilify, and falsely accuse the Author thereof; But on me you have let loose your fury and have fallen upon me so passionately who was once a Fellow Sufferer with you, that it hath sadded the spirits, grieved the hearts, and given great offense unto all that are truly godly, who walk in that old way and the known paths of holiness, which God's word doth plainly direct and lead them into, and contrariwise you have opened the mouths of the wicked and given cause of rejoicing to such as are without, by your bitter expressions and false accusations brought against me one of your Quondam Fellow Sufferers.

But Pag. 26. you please to say, that I have much exaggerated vilifications upon the Independents: And notorious is that I say in my Postscript Pag, 68. as by experience I know not any Indep •• dent in England,, two only excepted,, that do not as maliciously and implacably hate the the Presbyterians as the mortallest enemies they have in the world, &c.

To this Brother I answer, I vilify none, I have spoken the truth; but because I see you take such great exceptions at these words, I shall prove the truth of them from your own Tenants, or make it appear you are not the only Saints; for I have said nothing there, but what the professed judgment of those Independents I know (I still keep within the bounds of my own knowledge) and their practice inciteth me to believe: And if there be any Independents that differ from their judgment and practice, I know them not, (two only excepted, as I said before): But for those Independents who being in the company of such as are truly godly, yet because they are Presbyterians, refused in private to pray or join in prayer with them; and for such who hold and do pronounce all that walk not in their way to be enemies of Jesus Christ, &c. These Independents by their opinions and practices do sufficiently prove the truth of what I said in the forecited words; and therefore you, with all that hold such an opinion, must disclaim that Independent principle, if you deny the verity of them; otherwise you will declare to the whole world that you are not so zealous for God's glory nor love not the Lord so sincerely, as his faithful servants have formerly done; and withal you will manifest to all men that you are more studious to preserve your own honors and reputation then the glory of God.

For whereas you (with most of the Independents that I know) do hold and maintain (in your books entitled Vindication, and Vindiciae veritatis) That the Presbyterians are enemies to Christ's Kingly office, that instead of finding Christ set upon his Throne in their Congregations, you find there no more but an Image, such as Michael had made up instead of King David, 1 Sam, 19. or as those that in mockery, made of Christ a Pageant-King, striping him, and putting on him a scarlet Robe, and on his head a Crown of Thorns, and in his hand a Reed, saluting him with, Hail King of the Jews, with which title over his head they crucified him. That the Presbyterians neither profess, nor confess Christ, but say with the wicked Jews, we will not have this man to reign over us, Luke 19. 14. That they are at the best but Converts in part, &c. which is to say, they are in King Agripas condition, but almost Christians, Act. 26. 28. or like Simon Magus still in the gall of bitterness, and bond of iniquity. And if this great charge against the Presbyterians be true, which you so confidently affirm in your books, truly all the Presbyterians are in a more cursed condition then the wicked Jews were; for why? they know, and say they do believe, that Jesus Christ is God and man, the only begotten of the father, full of grace and truth, John 1. 14. who was made of the seed of David according to the flesh, and declared to be the Son of God, with power, according to the spirit of holiness by the resurrection from the dead, Rom. 1. 3. 4. The Redeemer of his Elect, and chosen ones, Ephes. 1. 4, 5, 6, 7, 8. The Savior of all that believe in him, John. 3. 15, 16. The blessed, and only Potentate, the King of Kings, and Lord of Lord's, 1 Tim. 6. 15.

Now the Presbyterians knowing and professing that they do believe these Gospel truths (which the Jews did not know, nor would not believe) if they notwithstanding are enemies to Jesus Christ, and refuse to set Christ upon his Throne, but in mockery set up Christ as a Pageant King in their Congregations, and do as those who saluting him with Hail King, &c. yet reject him, saying, we will not have this man to reign over us. Then the Presbyterians sin in the height of aggravation, sinning against their own knowledge, and professed belief; and all such, cannot but hate Jesus Christ, and are haters of God; for the Lord Jesus Christ hath said, He that hateth me, hateth the Father also, (John. 15. 23.) So that consequently, you make them the children of the Devil. For if God were their Father, they would be so far from being enemies, that they would love the Lord Jesus Christ, (the Son of God;) this the Lord and Prince of life hath declared, and He makes it his Argument to convince the unbelieving Jews, that God was not their Father, saying, If God were your Father, ye would love me, for I proceeded forth, and came from God; neither came I of myself, but he sent me. If the Presbyterians therefore are enemies to Christ's Kingly office, and make a m •• ke. King of him who proceeded forth and came from God, and was sent by him, as you have once and again published in print, then it must needs be granted they are not the children of God, but the cursed children of the Devil (Anathema maranatha) because they love not the Lord Jesus Christ. And from what hath been said, this is further necessarily implied, that either you, with all that are of your judgment herein, have falsely accused the Presbyterians (as indeed you have) to be enemies to Christ's Kingly office; otherwise, if you, and they are a holy people, and such as do advance Christ upon his Throne, then (I say) I am persuaded the Independents do hate the Presbyterians; yea, it were an heinous offense in them to love such whom they hold and judge to be enemies to Christ, and so haters and enemies to God; for to love any that hate the Lord, is a wrath provoking sin; this the Prophet showeth plainly, when reproving King Jehoshaphat, he said unto him, shouldst thon help the ungodly, and love them that hate the Lord? therefore is wrath upon thee from the Lord, 2 Chron. 19, 2. we find it in sacred Writ, that Mordecai a holy man, was so far from loving any of God's enemies, that notwithstanding all the Kings servants that were in the Kings gate bowed, and reverenced Haman, for the King had so commanded concerning him; yet Mordecai bowed not, nor did him reverence, Esth. 3. 2, 3. I suppose none will give way to such an uncharitable thought, as to think, that Mordecai would run the hazard of his own ruin, and the destruction of all the people of the Jews, for want of giving an outward Complement, for that had been but pride in him so rebelliously to transgress the Kings Commandment: But he knew Haman to be an Agagite, of the stock and raze of the Amalecks, who were enemies to God, of whom the Lord had said, that he would utterly put out the remembrance of Amalek from under heaven: And had sworn that he would have war with Amalek from generation to generation; as he will with all that are his enemies, Exod. 17. 14. 16. and withal he well remembered how much the Lord was displeased with King Saul, for sparing and honoring Agag the King of the Amalekites, in so much that he rent the Kingdom from him for it, and gave it to David, and only for favoring his enemies, and not destroying him according to God's command: therefore Mordecai one of God's peculiar people, and his faithful servant, looking on Haman, as he was an enemy to God, hated him, and would not so much as bow, nor do outward civil reverence unto him: Indeed maliciously, and implacably, to hate any, is a sin that crieth loud in the ears of God, and of this crying sin, too too many Independents are deeply guilty, as is very evident, by their raising up false reports, to defame those who endeavor to walk in the ways of God's Commandments without hypocrisy; but to hate God's enemies is no sin, for it is the fruit of true grace, and an evidence of sincerity, David a man according to God's own • heart, publisheth this as a manifestation of his integrity, that he hated God's enemies, appealing unto God, saying, Do not I hate them, O Lord, that hate thee▪ and am I not grieved with those that rise up against thee? J hate them with perfect hatred: I count them mine enemies, Psal. 139. 21▪ 22. had not David thus hated God's enemies, he could never have cleared his faithfulness to God: And this is undeniable▪ that those who David hated with perfect hatred, were not, nor could not be greater enemies to God, then you have accused the Presbyterians to be, for you proclaim them enemies to the Son of God, the Lord Jesus Christ, whom God hath anointed to be the King, Priest, and Prophet of his Church, Isa. 61. 1. Psal. 45. 7. Psal. 2. 6. Dan. 7. 14. Revel. 17. 14. Psal. 110. 4. Heb. 7. 27. Deut. 18. 18. Act. 3. 23. Now whosoever are enemies to Christ's Kingly office, and will not have him to reign over them, they are open enemies to God, resisters of his will, and opposers of his infinite wisdom, for he hath given all power unto the Son, Matth. 28. 18. and all such his enemies he will command to be brought and slain before him, Luke 19. 27. O Brother, either give glory to God, and confess you have highly offended in maintaining such an uncharitable opinion, whereby you condemn all godly, holy, self-denying Christians, that walk not in your way▪ yea all the Reformed Churches in Europe; or if you, with other Independents will still persevere in charging the Presbyterians, to be enemies to Christ's Kingly office, and if you absolutely believe they are such, then acknowledge, that those Independents hate the Presbyterians, if not, it may justly be suspected such Independents are not sincere to God, nor the only Saints, because they do not like holy David, manifest their integrity; for the Saints show their sincerity in loving God, with all their hearts, with all their souls, and with all their might, which Love cannot be set forth more clearly then by their laboring so to walk • , that their whole Lives and Conversations may be squared according to God's Royal will, and the example of his holy Saints and servants; And this is the will of God, that all men should honor the Son, even as they honor the Father: He that honoreth not the Son, honoreth not the Father which hath sent him, John. 5. 23. but the Independents do not honor the Son, as the Saints of old have honored the Father, unless they account all the enemies of Jesus Christ their enemies, and hate them with a perfect hatred. Therefore, upon due deliberation the whole universe will conclude this truth, and give in their verdict, that either you and other Independents are too rash and ridgid in censuring; for it is notorious what you and they hold, teach, and write, concerning the Presbyterians, viz. that they are enemies to the Kingly office of Jesus Christ, and make but a mock King of him, &c. Or if the Presbyterians be indeed guilty of the like enmity against the Lord Christ, as the wicked Jews were, who crucified him, as you accuse them, then the Independents do hate the Presbyterians more then they do, or may their mortallest enemies, because they pronounce these to be enemies to the Son of God, his beloved Son, in whom he is well pleased; otherwise if the Independents know the Presbyterians to be so desperately wicked, as you have said, and do not hate them, then this verdict will be given in, that they are not the only Saints, and godly party as they speak of themselves, for the Saints hate all the known enemies of God, and of his Son the Lord Jesus Christ. So then, that which I briefly gave but a touch of in my Post-script, being thus evidently proved from your own tenets, both by Scripture and reason, none who do not make it their delight to cavil, and their work to except against every truth that is spoken, can considering the grounds, question the verity of what I there said.

I come now to answer your complaint, and Queries, made and laid down in your book, pag. 27. where for the space of four or five lines, you break off your discourse with me, and to insinuate into the Reader complain of me saying, He commends the Kings Cavaliers for brave Gentlemen; and he found more favor from them (which he doth ever acknowledge for a singular courtesy) then ever he found from Protestant Goalers. Thus having complained of my gratitude, which in all other is accounted a commendable virtue; you begin to parle with me again, and strictly inquire what was the cause that moved the Popish Cavaliers to show me favor, and then you raise Questions, viz. was it that you discovered unto them some of that bitterness of spirit against the Independents, or some courtly compliance with Papists, preferring them before Independents or Protestants, that made those Popish Cavaliers so much to applaud you? Thus you.

Brother for your complaint and queries I entreat you be not offended that I say, had you not been when you framed them, so far transported with causeless passion, as it left no place for brotherlo love, truth▪ well grounded reason or your own experience to dictate unto you, certainly you would never have thus complained nor propounded them▪ therefore I shall repeat my own words, and whosoever reads them will soon discern how unworthily you deal with me, what a causeless abusive complaint have you made, and how little ground or color you have for the propounding such queries, I having there given a reason why the Popish Cavaliers shown me favor sufficient to satisfy any, that will not maliciously pretend they are unsatisfied? For in the fourth page of my Defense I speaking of the clamorous tongues of Independents, and how that after they understood I differed in opinion from them (before they had seen my books) they railed against me, raised up false reports and calumniated me, as the greatest Incendiary in the Kingdom; in all which they most shamefully (as daily still they do) abused me; thereunto I replied in these words, I have been freed from that reproach by both Houses of Parliament who adjudged all my sufferings unjust, as against the Law and Liberty of the Subject. And if it were a thing that could be any way useful unto me. I could prove by many of the brave Gentlemen in the Kings Army, who in great Assemblies did acknowledge, when I was a Prisoner amongst them, that I had great injury done me. Yea, the Papists themselves have often averred it, that never any Subject suffered more unjustly then I did, in that I was cast into Prison and fined, for maintaining the Prerogative Royal of the King against the Pope; and for defending that Religion which was established by the Laws of the Land: And further added, that had any Catholic writ as well in defense of their Religion, as I did for the maintenance of the Protestant Profession, he should have been so far from suffering for it, as they would not only greatly have honored him, but also highly have rewarded him for his endeavor; and this that I now write I am able to prove by a cloud of witnesses: and my unjust suffering in their opinion, made me find more favor amongst all the Governors that were Papists (which I do ever acknowledge for a singular courtesy from them) then ever I found from Protestant Goalers. And therefore whereas the Independents do accuse me for the greatest Incendiary of the Kingdom, all men may see they speak as untruly, so most maliciously, &c.

Now these are my words: And herein is observable:

First, that as I say I have been cleared by both Houses of Parliament, from being an Incendiary, so I mention not, commend, or speak of the Cavaliers, for their undertakings; I only say, many of the brave Gentlemen in the Kings Army have also cleared me from that aspersion being convinced that my sufferings were most unjust.

Secondly that I say many of the brave Gentlemen; I speak not of all the Cavaliers in the Kings Army; but you silencing my words and omitting to show the cause which induced me there to speak of them, make your complaint in General saying, He commends the Kings Cavaliers for brave Gentlemen.

Thirdly, in my forecited words I plainly set down the reason which moved the Popish Cavaiiers to show me favor, namely, because they were fully persuaded that I (having writ so much in defense of the Protestan • Religion, which was here established) had suffered most unjustly, and contrary to the Laws of this Kingdom, for my own part, I look to a higher hand in it, but this was the reason that moved them to demean themselves courteously towards me). Now, who so deaf as they that will not hear, and who so blind as they that will not see? for whosoever will hear, see, and read what I have written, and then speak truly, they cannot but say, that were you not resolved for the venting of yourself to pretend ignorance, the reason there laid down might have informed and satisfied you, and so have stopped the mouth of your causeless Queries; You having as little reason to question and examine me upon such interrogatories, as you have for complaining of me for commending the Kings Cavaliers, (and for the false Calumnies, which throughout your book you have loaded me withal) but by these you discover your spirit and what you aim at, to say no more: Therefore I will give a more full Answer to them, and first to your complaint, I say, That to affirm there are many of the Kings Cavaliers brave Gentlemen is a truth; and all ingenuous men, that have been amongst them will confess, they have met with many of whom it may be said it is ten thousand thousand pities, that such brave Gentlemen should be so seduced and misled, as to appear in so bad a cause; and further for myself, know, I am not ashamed nor afraid to confess, that Popish Cavaliers did use me courteously; and that I might not be ungrateful to God nor man, I then did, now do, and ever shall acknowledge, that I found more favor from some of them (which I esteem a singular courtesy) then ever I found from Protestant Gaolers. Therefore as to the glo • y of • od I there made mention of it, so I shall here set down the particulars and enlarge myself to show forth God's goodness unto me therein. For by his gracious assistance I will never cease to declare how that after I had been kept in the dungeon seven days and nights in York Castle, and for a year and a half underwent great inhumanity, was cruelly used, uncivilly and most unsufferably abused by a professed Protestant Goaler there, a length, by the Command of the Earl of Newcastle (on purpose, if possible, to augment my miseries) I was all on a sudden removed from York Goale to Hemsley Castle, in which he intended evil towards me, but the Lord turned it to good and gave me favor in the eyes of a profist Papist (Colonel Irington by name) the Governor of that Castle, who, with all in his family, used me and my servant very courteously, he supplied me with necessaries (and that freely) and demeaned himself unto me in every respect as a Gentleman while I remained his Prisoner, which was but one Moneth; for when my adversaries heard thereof, perceiving their design was frustrate, they forthwith removed me to Knaseb • ough Castle, the Governor and (his Deputy) the Captain thereof being professed Protestants; where, although in some things, I was not so inhumanelyly abused as in York Goal, yet there I was kept close Prisoner again, and I assure you, I found no such courteous usage as I received from the other Gentleman. Now for my part I am so far from being conscious to myself that I have done evil in making mention hereof (as by your complaint you would infer) that I then did, and still do hold myself bound in conscience upon all occasions to speak of the merci • s of my God unto me, and to make manifest the mighty power of the Lord JEHOVAH, that so for time to come, if any who fear his name, should be environed about with enemies, troubled on every side and cast into the depth of miseries (in man's imagination) as I have been; yet by the many experiences which I have had of God's fatherly mercies (the heavenly, soul-ravishing, and spirit-reviving comforts wherewith the Lord hath strengthened and supported me in my greatest calamity) they may be encouraged to maintain their integrity, and be confident of his never failing goodness, mercies and loving kindnesses unto them. For though in my remove, I could expect nothing but increase of misery, to the outward man, yet to the glory of God I speak it, I found at that very instant (as at other times) the Lord mightily to uphold my spirit, filling me with such inward comforts, full assurance of supporting mercies, and that his grace was sufficient for me, and his strength would be made perfect in weakness; that in the strength of my God I went willingly and cheerfully not fearing what man could do unto me. And when I was delivered to Colonel Irington, to whom the foresaid Earl had sent me; He in my hearing read the warrant which he had received from him, wherein he was straitly commanded to keep me close Prisoner, and not to suffer any to see or speak with me; but God counter-manded this command, and moved the Colonels heart to such compassion, that he carried himself very nobly and lovingly towards me, & if any desired it, he permitted them to have access unto me, and gave me liberty to take the Air, which was a sweet refreshing unto me, being not thoroughly recovered out of a long and dangerous sickness, whose favors and courtesies I stand bound in the bonds of thankfulness and civility ever to predicate, whereby all men may take occasion to bless and praise God's name with me, and I may manifest my gratitude to him whom the Lord made an instrument of good unto me, and also that those who have and do exercise cruelty and insult over Prisoners, may be convinced of their sinful doings, and know, that humanity and courtesy to all, but more especially to any in distress, is not only highly pleasing to God, but the honor of a man to the worlds duration. This is a true Answer to your complaint, wherein I doubt not but I have given satisfaction to all sober-minded Christians (yea to all that have but common humanity and understanding) to whom to their great grief it doth apparently appear, that since you walked in your new way, you have accustomed yourself to speak of men that differ from your opinions in a blasting and detracting language, by which you endeavor to make the virtues that such men are clothed withal, seem to the ignorant, to be the garments of vice, and to render them odious, if they will not turn Independents and Sectaries.

I am now come to your quae ies, and here I cannot but confess, I stand astonished to see the humor you are fallen into, the liberty you take to calumniate, the strange devices you have to delude withal & the aspersing discourse that proceedeth from you O Brother, Brother, I beseech you recollect yourself, look back & seriously consider whither your anger leads you, and how passion hath darkened your Judgment and quenched that fire of brotherly love, whose flames would have consumed all your evil thoughts, for love thinks no evil; surely then you had not the spirit of brotherly love when you propounded those queries, for they are wholly made up with carnal reasonings and evil surmises, being altogether as void of charity as of Christian experience: and truly I could wish I might pass them over in silence, but your publishing and doubling them, as if they were not to be gainsaid, inforc me (though unwillingly) to reply thereunto, lest by my silence many be deceived with your false glosses, my sincerity to the truth suspected (by such as know me not) and God be robbed of his due praise and glory; therefore upon these considerations I have undertaken the work, and to undeceive the world to your first query, which is:

Whether I discovered unto the Cavaliers some of that bitterness of spirit against the Independents.

I answer, this is a cunning deceiveable question, whereby you delude poor ignorant, harmless people, baring them in hand, as if there were a vast difference and great disagreement between the Cavaliers and Independents, which is quite contrary; for there is a direct harmony between the Independents and Cavaliers of all sorts, whether malignant, or popish Cavaliers, and the truth is, to speak against Independents to Cavaliers, may purchase displeasure to any man sooner then gain him favor; for I know, and many can testify the same, that the Cavaliers do generally applaud the Independents; and indeed they have reason so to do; for they drive on the Cavaliers great design, with as much earnestness as themselves, yet they have done it with far more Jesuitical policy, doing it under the pretence of holiness, and so have been less discerned by many in their destructive practices. But their cunning undermining both Church and State, doth now daily more and more, very manifestly appear, and is discerned, and bewailed of all, who have not the eye of reason blinded with self-ends, and by-respects, and for preferments sake will connive at, and side with any party: But whoever prudentially, conscientiously, and judiciously examine, and take a view of their proceedings, they plainly see and confess, that the Independents have exceedingly labored to set forward, and daily do endeavor, leaving no ways unattempted to effect that thing, which was and is the Cavaliers grand design, for it is well known, that the Cavaliers did make it their great, and one of their chiefest designs to have Bishops, and all the Prelatical faction continued, that so Popery, though it were not by a Law set up, and established in this Kingdom, yet it might be countenanced, and privately authorized by them, which is all one with the toleration in effect, that the Independents do so plead, seek after and contend for, calling it Liberty of Conscience: Thus while they strive to get an unlimited, which is an irreligious and unlawful Liber • y, they set forward the Cavaliers design to the full, and act for them with all their power, and should the Independents obtain their desire herein, the greatest part of the Cavaliers work would be done to their hand; for then Cavaliers, Papists, Prelates, Malignants, Turks, Jews and Heathens, would all pretend, that they believe, serve, and worship God, according to the Light they have received, and as they are persuaded in their Consciences is agreeable to God's Word, and Will (and Conscience is a tender thing, and ought not to be forced); so that by the same rule in equity, a toleration and Liberty of Conscience cannot be denied to any of them, if once granted to the Independents, and Sectaries of our times, who for the greatest part of them are as erroneous, if not worse, in their Doctrine as the Papists and Prelates; many of them as blasphemous as the Turks and Jews, and live as without God in the world; and the malignant party knowing this very well, do therefore all of them, Cavaliers, Papists, and the profanest Malignants in the Kingdom, look upon the Independents, and speak of them useful as their friends, and unanimously agree upon all occasions to withstand the Presbyterian government, that way being too strict and holy for any of them, yea the Independents and they do all join together as one man, with one voice pleading and crying out for a toleration, liberty of conscience, or an indulgence without any limitation, that so every man may believe and serve God as it seems good in his own eyes, under the name of tenderness of conscience.

Now the Independents practices, and the way they plead for, being thus known to be very pleasing, and acceptable to the Cavaliers, whether Popish or otherwise, then surely had I discovered any bitterness of spirit against Jndependents, it might have exasperated their spirits against me, it could never have extracted pity or favor, nor have drawn any applause from them; therefore it is clear, that was not the cause: But know the only cause which moved some of the Cavaliers (after J had for the further trial of my patience, and the manifestation of my faithfulness, for a long time endured strict and close imprisonment in the Goale of York) to show me favor, was the gracious working, and over-ruling power of God, who inclined their hearts to deal kindly with me his faithful servant.

Thus have I given you a true answer to your first Query, I come now to the second, which you propound in these words.

Or was it some Courtly Compliance with Papists, preferring them before Independents or Protestants, that made those Popish Cavaliers so much to applaud you?

To which I answer▪ that part of this last Query, is the same with the former; for here you speak as if to slight the Independents, were a sure way to obtain favor and applause from Popish Cavaliers; truly you flatter yourself if you think your subtle dealing herein is not seen, when as it is so notoriously known, that any man who speaks against Independents may be scorned, but never applauded by Popish, or any that are Cavaliers; for they applaud the Independents, whom they hold to be more subtle, and powerful to effect the thing they chiefly aims at, and desire then themselves; and it is well known, and can be proved that they will run and go to do any Malignant a favor, yea, they will join with the wickedest Cavaliers against a Presbyterian to do him a mischief. But having cleared this truth in my Reply to your first Query, I hasten to the other part of this, where you start the Question, Whether the favor I received were not by my courtly compliance with Papists, preferring them before Protestants, &c. To which I answer, that my constant perseverance in holding forth the true Protestant Religion where ever I lived, at home and beyond the seas, is sufficiently known to all the godly, faithful, orthodox Christians, that inhabited in any of those parts where I have dwelt, and so far have I ever been from any courtly complying with Papists, or preferring them before Protestants, as some in England at this day can testify, that when I lived in foreign nations, my zeal was so great for the Protestant Religion, that with no little hazard I have maintained it; for all the while I travailed abroad, and continued in Popish Countries, which was many years, it fared with me as with the Apostle Paul, while he waited at Athens, Act. 17. 16, 17. my spirit was stirred in me when I saw the Cities and all the Countries wholly given to Idolatry; therefore carrying my life in my hand I daily disputed with Papists, and those they accounted the devout persons, Priests and Jesuits against Popery, maintaining the Protestant Religion; insomuch, as it was only the goodness of my God that kept me safe, giving them no power to hurt me; further J answer you, the Books that I have written against Popery, in Latin, and in English, are yet extant, and they do witness and will to future generations, that the Author of them disputed against, and disclaimed Popery, and earnestly contented for the faith which was once delivered unto the Saints, Iud. verse. 3. yea, the many disputations I have held with Priests, Jesuits, and people popishly affected in England, not only while I enjoyed my liberty, but also when by the Prelatical popish party J was for maintaining the true Protestant Religion, and standing for the peace and welfare of my country cast into several prisons, viz. in the Gate-house at Westminster, in the Castle of Launceston in Cornewall, in the Castle, in the Isle of Sylly, in the Goale of Leicester, in the Goale in the City of York, in Hemsley -Castle, in York -shire; Lastly in Knasebrough -Castle in York -shire. Yet through God's supporting grace, in none of all these prisons, could the cruelty, pride and fury of men, which in York and Sylly was my daily portion, either make me forget my integrity, or daunt me in the least; for their rage and power I feared not, neither did I ever forbear to justify godly Protestants, nor decline any opportunity to dispute with Papists, but improved it to the uttermost to show the great idolatry, and vanity of their Religion, as many who were prisoners with me, in some of the fore-named places can testify: And I am confident, that the Popish Cavaliers, with whom I have been a prisoner, and others of them, that have discoursed and reasoned with me in matters of Religion, will give this testimony, that they ever found me constant to my principles, immovable in the Protestant Religion, and as far from complying with Papists, or preferring them before Protestants, what ever I suffered or under-went, as light is from darkness in its greatest brightness.

Moreover Brother, I would not that you should be ignorant how that I have been as frequent in disputations, writ as much in confutation, and at all times, and in all companies have appeared as forward and earnest against Papists, and have ventured my life to maintain the Protestant Religion, as freely as any Independent, I know in England, and that in the worst of times; yea, when those who are now the chief independent Rabbies, to avoid suffering for truth, would not stand to appear in her behalf, but went out of the Kingdom, and like the parents of the man that was borne blind, Joh. 9. 21. Left her to speak for her self, then J helped to maintain truths cause, and was not afraid nor ashamed to suffer in so good a quarrel, but resisted her opposers, Papists, Prelates, Arminians and Formalists in their erroneous Doctrines, and Popish practices even unto blood. I am become a fool in glorying, you have compelled me, 2 Cor. 12. 11. for so many reproaches which you have cast upon me, and such groundless Queries could never have proceeded from any that had not been guided should I say by a traducing spirit, truly that word would come short fully to explain and set forth the sinful subtlety of them; therefore I will not undertake to set down what spirit it was, and what name it will bear; I shall only show what it was not, and leave it to such as are godly, wife, and experienced Christians, to spell out the name thereof: Now it is very evident that it was not the spirit of brotherly love; that would have silenced yea annihilated such thoughts in the first conception; for as brotherly love thinks no evil, much less dares it devise, and publish falsehood; yet more evil, and greater falsehood; then you have not only thought (as it plainly appears) but published against me, and that deliberately, none could ever have imagined; for you render me a scandalous Walker (as vile as vile can be) and here you question whether I have not complied with Papists, and Popish Cavaliers, and preferred them before Protestants.

Thus with your windy Independent policy you blast my good name, raise doubts, cloud my sincerity, darken and overshadow my faithful constant perseverance in the truth and ways of God to make me be thought a man infamous and of no Religion: but such dealings are absolutely contrary to brotherly love; therefore it is very clear to the understanding of all, that you were not guided by that spirit. And as your queries were made without brotherly love, so they seem to be altogether void of Christian experience, being wholly filled with evil surmises, screwed up to their height by the hand of carnal, reason, and uttered by the tongue of sinful suspicion. For I beseech you consider how it comes to pass, that you who have been a Prisoner, one of my Quondam Fellow Sufferers, when you hear, that I being a Prisoner (under the command and power of Popish Cavaliers) was courteously used by a professed Papist, should have such thoughts arise in your heart, and set them forth in Print, to inquire whether the favor I received from them were not obtained by my courtly complying with Papists, preferring them before Protestants.

Brother, have you had such experience of God's power and gracious goodness in giving you favor two years together in the eyes of some to whom you were committed Prisoner, and do you now think it so strange as you cannot search out the reason of it when God hath wrought the same thing for me, (one Moneth) but suspect that the favor I received was purchased by wronging my conscience? Surely when you writ these queries you had forgot the loving kindnesses of our God shown to you in your imprisonment, and how notwithstanding for the first half year, the Governor of Garnsey kept you close Prisoner in very strict durance (in some things exceeding the rigor of his Warrant); Yet at last God moving his heart to more humanity, he afterwards gave you what liberty the Castle did afford, suffered you not to want any accommodation that he could possibly help you unto, and used you courteously all the remaining time of your banishment. Had you called these things to mind (me thinks) the remembrance of God's mercies unto yourself would have fully satisfied you in this particular, and silenced your carnal reasonings, knowing God's arm is not shortened nor his power lessened, He is the same God yesterday, today, and forever; therefore (I say) surely you had forgot his loving kindnesses to you, or else you willfully stopped the mouth of your experiences and would not permit them to speak for me, whom you so seek to blot with false reports, ignominy, and disgraceful language, that even the goodness of God manifestest towards me, you to obscure with a veil of evil surmises; But that the name of God may be ever magnified, the world undeceived, and you receive a satisfactory answer unto your queries, know, it was not any courtly compliance with Papists which procured me favor; I did no such thing; let God be true, and every man a liar; for to him all praise is due, who in his Word hath said, When a man's ways please the Lord he maketh even his enemies to be at peace with him, Prov. 16. 7. This did my God, when I was committed close Prisoner to a Papist, make good to me his servant (who though in much weakness, do make it the ultimate end of all my endeavors to please the Lord): Now this was the Lord's doing, and let it not seem marvelous in your eyes, That that God, who called Cyrus by name, made him a friend to the people of God, though he knew not God, Isaiah 45. 4. Who sent his Angel and shut the lions mouths that they could not hurt his servant Daniel. Daniel 6. 22. And delivered the three children out of the fiery furnace Daniel 3. 26,27, 28. should when he pleased to make his power known, and prevent the evil intentions of men, cause Popish Cavaliers to show me favor and to use me courteously: Is anything too hard for the Lord to do? No surely! For this and greater things then this, my God hath done for me; Therefore the experiences I have had of his goodness, free grace, rich mercies, and never failing loving kindnesses, I forever will extol, predicate, declare, and speak of, that men may know it is not in vain to serve and patiently wait upon the Lord our God, nor to rely on him, in the time of their distress, when they seem to be deprived of all outward comforts and exposed to the greatest miseries.

Thus I have labored to satisfy your doubts truly, and faithfully to answer your queries. The Lord convince you of your error, and of the reail truth of all I have herein said, and forgive your unbrotherly practices and bitter invectives against me, one of your Quondam Follow Sufferers.

Now because my brother Burton hath so deeply censured me for my Postscript, and because all those of his fraternity have upon all occasions so often reviled me for it, though none but himself ever indeavored to disprove the least title of it, which they can never do, I intend within these few days to send it out again into the world something enlarged touching their New Lights, undertaking before all men to make good whatsoever is contained in it, and much more concerning their practices.

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