THe Author begins well in words, That there ought to be a true correspondence between the heart, tongue and hands: An agreement between conscience, profession and practice: But it's to be feared, these are at a great distance in him­self, if he be (as is not without probable grounds suppo­sed) a Jesuite disguised; for such mens hearts, tongues and hands, con­sience, profession and practice, do seldom agree in any thing that is good, to the peace of Church or State. But because he adds: ‘When the discord (of those) is continued (as well as declared) to the reproach of Christianity, or humane society, then certainly a reproof is not only requisite, but the neglect thereof a sin of an high nature.’ There­fore I thought it good to discover a little this discord of his, from him­self, and from the truth it self, to the great reproach of both the parti­culars mentioned.

1. The scope and intention of his whole discourse is evidently this; 1. To destroy all Churches (except perhaps the Church of Rome.) 2. To decry all faithfull preachers of the Gospel. 3. To cry up Liberty of conscience for all sects and heresies; so to bring all into confusion, to make them all at last concenter in the Sea of Rome. This seems to be the design; his only vertue seems to be his impartiality; for he spares neither Presbyterian nor Independent (by which we may suspect him to be a Jesuite or Jesuited; for all sectaries are Independents, though all Independents be not properly sectaries) and yet himself is holding out the largest Independency that ever was heard of; that every man and [Page 2]woman shall have no dependence upon any Church (he cries down all Churches) but be his own Minister, hearer, officer, all; as more hereafter.

2. And now let us see what he blames them for: viz. ‘For receding from their former judgements and declarations, [...]ag. 2, &c. for a full, compleat and utmost liberty of conscience, in the exercise of religion. This (saith he) the Presbyterians, whil'st persecuted by the Bishops, did clearly hold forth, but since practised the contrary, for which the In­dependents did sharply reprove them; accounting nothing more base and unbeseeming a Christian, then to question or vex or reproach any man for his judgement and practice touching matters of religion: and yet the Independents themselves have done the same thing, &c.’ This is the summe of the charge, but this is a slander, and deserves a sharp re­proof. For as for the Presbyterians, they never held out any such prin­ciples of an universall liberty of conscience, in the exercise of religion? (the difference between them and the Prelates being, not in doctrinals, but ceremonials) they ever detested it, nor have they ever persecuted any for his conscience, as never having had power, if they had a minde to do it. And if the Independents did so hold forth, or dissembled so far (as some think they did) ‘to gain themselves love and respect, and to multiply their Congregations, and get countenance from authority;’ they are old enough to answer for themselves; they are justly to be re­proved, and justly rewarded, in that they have taught their party to desert themselves, who deserted their own pretended principles.

3. He now comes to prove his first proposition, ‘The vanity of all the present Churches; [...]g. 5. affirming it to be most palpably evident, that they of the Independent Congregationall, or of any Church-way whatso­ever, have not that true essentiall mark of a true Church to be found amongst them, &c. viz. A true Church, in the Scripture sense, being such only, as wherein the Scripture, the very word of God, is purely and infallibly preached; that's the mark.’ But let it be observed first, This man destroies his own discourse by a contradiction: For he is la­bouring to shew the vanity of all and any Church way whatsoever, which is to deny that there is any Church at all (but mock churches, as pag. 27.) and yet here he gives us the definition of a true Church, which yet is not to be found in this world: He would prove also the vanity of Preachers, and yet here he speaks of the word of God, purely preached, as a mark of a true Church: If there be no Preachers then no preaching, if preach­ing, then Preachers: How shall they hear without a Preacher? How preach, except they be sent? How sent, if no body, no Church to send them to? to preach unto? Secondly, If any shall say, he means it of the [Page 3] present Churches (as his Title imports) that none of them are true, but that there may be a true Church, according to his definition: I answer His scope is to perswade every man and woman privately to reade the Scriptures, and to be the sole judge of the sense thereof, for themselves, deeding neither Preacher to instruct, nor officer to order them; and where is then his true Church? unlesse every particular man and woman make his new Church, which is a Bull, and another contradiction; for a Church is caetus, a company called out and met together for the publick and common service of God. Thirdly, If he mean, that in a true Church there is not one word preached (praying or Sacraments it seems are no mark of his Church, no part of his new Church-service) but purely and infallibly the very Word of God; that is, no interpretation used, besides the very words of Scripture; to what purpose is that meeting of his Church, for debate and conserence of the Saints (spoken of afterwards) for they may reade the word at home, the pure and infallible word of God, and so be their own preachers; the sense whereof if they impart in any other words to others at their meeting and conference, they make his Church to be false and none; because the very word of God is not purely and infallibly preached there. Fourthly, But, Readers, what will you say, if the design be (besides other desperate consequences, of which anon) to set up reading instead of preaching, as the Prelaticall party of late cryed it up for preaching? They do justifie their dumb idoll ministers, that could not for ignorance, or would not for negligence [...] preach the word: He perhaps, wholly to level (it seems there are Church-levellers as well as State) the Ministry in the Church, and to make all the people Preachers: Or what if the design be in crying down all Churches and Preachers amongst us, to cry up the boly marker Church of Rome, where they will tell you, there is the only preaching of the very word of God, purely and infallibly read; where little or no preaching to be found? I leave you to consider it.

4. He hath quickly done with the Churches; his next and greatest work is, to declaim against preaching, and the Preachert: Pag. 6, &c. ‘Who (saith he) usually pray to God, that their word may be heard, as the word of the everliving God.’ This he cals, a grosse imposture, impiety, belying and despiting the Spirit of God, ‘to pray that their erroneous, doubtfull, un­certain conceptions, the word of man, may be heard as the word of God, &c.’ 1. Here let it be observed, that he doth not directly deny that there are such officers as Preachers in the Scriptures (he acknowledges such creatures found in the word, pag. 34.) but only questions the infalli­bility of our preaching: which none of us ever arrogated to our selves, [Page 4]further then we preach that pure, infallible word, in Scripture sense ever, though not alwaies in the very words. 2. Who ever (of ours) said, his Sermons were the very word of God, for words and syllables? But having praied that God would clear up their understandings and judgements, in the scope and sense of the holy Ghost, then they pray, that people may hear it, as the word of the living God: And his reproach of such Sermonk, that they are erroneous, doubtfull, uncertain conceptions ‘(for what other are your Sermons, saith he)’ is little lesse then blasphemy, impo­sture and impiety: Whereas, while they expound and apply the Scri­pture in its own native sense, according to the analogy of faith, it is, in­terpremtively, the word of God, Every true, proper consequence from the word, is by all godly learned, and judicious men, counted as the word of God, and of divine authority, though not so immediatly as the Scri­pture it self.

5. But his meaning is, that as there are no true Churches, so no true Preachers in these times, so he saith, expressely, pag. 18. ‘That now in our times, we have no Preachers of the Gospel, but the Scri­ptures;’ which how absurd an assertion it is, we shall shew hereafter: At present we hold to the point in hand, to vindicate our preaching; which he examines by the word we preach: [...]ag. 7. ‘You shall finde (saith he) that neither they nor your selves have any understanding at all of such divine or heavenly things, as bring peace of conscience, &c. but only and solely by the Scriptures, and that neither they nor your selves are taught by the spirit, &c.’ What's this I hear? ‘Taught only and solely by the Scriptures, without the spirit?’ What understanding is that, that is gotten by the Scripture only and solely, more then historicall? more or better then that which reprobates and devils have thereof? This he speaks again, pag. 49. ‘They must acknowledge that they have no other infallible teacher of divine things, but the Scriptures; and that they partake no more of the spirit, then what that blessed word of the spirit planteth in them.’ How comes this opposition between things sweetly subordinated? the spirit and the Scriptures? the Scriptures outwardly, the spirit inwardly? saith not the Scripture, They shall be all taught of God? and that the spirit reveals the mysteries of the Gospel to his peo­ple, writing the law in their mindes and hearts? &c. I had thought be had meant, there needed no other preachers to teach us, but the spirit it self speaking in the Scriptures, so some fanatick spirits say; and some are gotten above the Scripture, to the immediate teaching of the spirit. But it seems this Wildman is run as wilde to the other extream (the Socinions recta rati [...]) that the spirit is needlesse, and that the Scriptures only and [Page 5]solely, are sufficient to teach us. Oh the wiles of Satan! How subtle is this old serpent! One while the spirit without the Scriptures, that snare is discovered as a meer delusion; another while the Scripture only and solely, without the spirit, and this is the last and newest device of Satan: Any thing, either vilifying, or over magnifying the Scripture, to stupifie men into confusions, that so he may both waies prey upon them. And I pray Sir, if your private persons may have this infallible teaching by the Scriptures, and partake of the spirit, by the word of the spirit (as you seem to yield, pag. 49.) why may not our preachers, in reading and stu­dying the Scriptures, have the like priviledge, and be as able to hold it out at the publick meetings, as your private men and women? and so we shall finde preachers infallible, either some in office, or all in common.

6. But let us hear his reason, why our preachers have not the spirit: ‘Had they the spirit of God, as they pretend, would the need, Pag. 7. as they do, to go sit in their studies three or four daies together, turning over their Authors to finde out the meaning? &c. no certainly, the spirit could in an instant inform them the meaning of his own writings, &c.’ 1. May not this be as well applied to his disciples, in their readings, de­bates and conferences, to which he advises and exhorts so often? Had they the spirit at once reading, what need they study the Scripture, de­bate or confer about it, to get or increase knowledge? The spirit could in an instant inform them in the meaning of it: Nay, what need they the spirit to that end, if the Scriptures only and solely, and so easily and spee­dily, can give them the understanding of them? so that either he must (as indeed he doth) deny the spirit to be needfull for his disciples to understand the Scriptures: but then, it's hoped our preachers (having learning and tongues besides) may understand them as well as they; or if the spirit be needfull for them, why may not the blessed spirit be plea­sed to give understanding to preachers as well as to them? 2. There is (which he conceals or confounds) a two fold administration of the spirit, the one immediate, without the Scripture; thus it was imparted to the Prophets and Apostles: The other mediate, by the Scriptures, or by illu­mination of the Scriptures upon the heart; and this is common to all Gods people. Again, there is a double understanding of the Scripture; one of the letter or history, common to reprobates; another spirituall, of the mystery and power of the Gospel; and this is peculiar to Gods elect: ‘ To you it is given to know the mysteries &c. Paul bids Timothy (a preach­er) give attendance to reading, for to save himself and them that hear him.’ But Paul himself had his without reading, by immediate revela­tion; but the same spirit.

‘7. [...]g. 8. Observe (saies he) that when they have for some years, preacht up a doctrine, they are many times forced to preach it down again, as most of them have done, and that in very materiall points, &c.’ We say to this reproachfull aspersion; first, either it is not in materiall points, es­pecially not in necessary points, ‘for they (he saith) are clear and plain, not at all hard to be understood, nor require long time to learn them,’ pag. 21. and that to his unlearned ones, then much more to preachers: or else if in materiall things any are thus inconstant, they are not our preach­ers which do so, but his own giddy sectaries, and some perhaps Inde­pendents: They indeed preach one while baptisme of all infants; of infants of Beleevers only, another while; and at last, of no infants, or of any others of years, for want of a true Ministry: And hither I beleeve himself is fallen, through all these opinions; for if there be no true Church nor true preachers, there is no Minister of Baptisme to be found, and so no Baptisme. Again, the sectaries have their Pastors and Churches divided, in election and reprobation, in universall redemption, free-will, &c. up and down, down and up: But so do not the Presbyterian Preachers: Befides, Who hath brought these planets to this uncertain motion? but only those Cam [...]lian-like Jesuites, who insinuate these delusions and false doctrines into the unstable Pastors and Churches, and then make these outcries of divisions and inconstancy, as he now doth. Oh the damnable subtilties of Jesuiticall seducers! They unsettle people and Pastors, ‘and set them on building of Churches on these uncertain doctrines, and then cry out, How can they affirm their word to be the word of God? Is not a Church founded on such uncertainties, [...] 9. founded on the sands?’

8. And now he lets fly at all: ‘The Pope and his Clergy, bely them­selves and blaspheme God, in saying they have the true spirit of God, whilst by their lying miracles, [...] 10. art and sophistry, they lead the poor delu­ded people into greatest errors, &c. The Bishops discover their faults: The Presbyters they come, and cry out of studied Sermons, and common prayer, as stinters and suppressors of the Spirit of God: Then comes the Independent and pretends to erect a pure, holy and undefiled wor­ship, &c.’ and a great deal more of such stuff: For our parts we say, Let Baal plead for himself: Only, if we mistake not the man, we think he is too saucy with his father the Pope; but any thing is tolerated for the Catholick cause: As for the Presbyters, we must tell him plainly, he flan­ders them: They never cryed out of studied Sermons or set prayers, as stinters and suppressors of the spirit; nor do they differ at all in mate­rials, or minde their own honour and profit, and least of all are they possessed with a persecuting spirit. The Lord rebuke thee, thou false [Page 7]tongue? prosecution of or preaching against damnable heresies, is no persecution, That is only for truth and the Gospels sake. But I pray Sir tell us, Is not the world full of Atheists, Antiscripturists (your self com­plain of such in this book) Antinomists, Seekers, Antispiritists ( [...], they were called of old) and may not we call a spade a spade? are not you your self an Antispiritist, in part, denying the necessity of the spirit, in the understanding of the Scriptures? and will you complain of us for calling you so? These, these are they that have brought those infinite evils into the world which you cry out of, Pag. 13. ‘doubtings and sadnes in some, in others wrangling, envy, malice, wilde notions and opinions, not examining their opinions by the text, but interpreting the text by their opinions and experiences, and the rest of that rabble mentioned, of heresies, blasphemies, &c.’ none of which, blessed be God, are found among the Presbyterians, but all preached against by them, so far, that they are called persecuter: without a cause. And who are they, that say, ‘the letter killeth, and call the Scripture a dead letter,’ but his sectaries, who plead the immediate teaching of the spirit, which the Presbyterians renounce as a delusion of Satan: but is not he himself in the other extream, saying as much of the word without the spirit, Pag. 19. ‘that it forceth it self into our dead naturall understandings, plants it self there, makes us one with it, and forms us new, &c.’ If he say in the same place he cals it the sword of the spirit; I answer, then it can do no more of it self, to those effects specified, then a sword without an arm to wield it, which whether it be not a contradiction to what he said afore, ‘that men have their under­standing only and solely by the Scriptures, Pag. 7. and are not taught by the spirit, let him at leasure consider.’

9. And now again, pag. 18. he asserts it peremptorily, ‘that now in our times we have no preacher of the Gospel, but the Scripture the in­fallible word of God, &c.’ This is another piece of non-sense: Is the Gospel and the preacher of the Gospel one and the same? When Christ seat his Apostles and Paul, and they sent others to preach the Gospel; did they send the Gospel or the Scriptures to preach themselves? Are not the Scripture [...] and the preachers of the Gospel subordinate helps of un­derstanding to the people? Doth not the Apostle clearly distinguish the Gospel from the preachers of it, Rom. 10.14, &c. How shall they hear (the Gospel of peace, vers. 15.) without a preacher? And how shall they preach except they be sent? How beautifull are the flee of them (mark that, the feet of them) that preach the Gospel of peace ( [...]. twice, E­vangelizing, bringing glad tidings of good things) Hath the Gospel any [Page 8]feet, to be sent to preach it self? and do the preachers make people firsake those living fountains, &c. when as they call them to them, and open those Wels of salvation for them, and draw Waters thence for them, which they cannot (some at least) draw forth for themselves? Suppose the people be such as cannot reade, must they not have some to reade the the Scriptures for them? to expound them to them? These are preachers in this mans opinion, reading is preaching with him: If they have no Scripture but in Hebrew, Greek or Latine, though they can reade, how shall they understand them, unlesse there be some learned to interpret them? But is not that with the iniquity of learning (so he cals it, pag. 19.) to make a gain of godlinesse? [...]g. 19. &c. And though he seem to magnifie ‘the word, the precious word translated into English,’ yet what certainty will there be in such translations, especially if the Interpreters shall (as the Church of Rome hath done) make use of the iniquity, not of learning, but of their own sedueing hearts and designs, to cheat and abuse the people? And who, I pray, are the men, "arrived at so much impudence, as to make a gain of godlinesse, &c. and to become rich by pretended, not preaching, but reading the Scripture, and saying of Masle in Latine; telling men they had the spirit at Rome, and that the Scriptures were a dead letter, a nose of wax, &c. These blasphemous aspersions, some disguised Jesuites, have cast upon the Scriptures again, and now cry out of the same.

10. But that there are both Churches and Preachers now, according to the Scripture rules, might easily be manifested from the Scripture it self: and by his own confessions. First, The Scripture is most clear, 1 Cor. 12.28. ‘God hath set in his Church not only Apostles and Prophets, ex­traordinary Ministers, but Pastors and Teachers:’ Where there are implied both Churches and Preachers, and lest he should say, those were in the Apostles times, Churches planted by Apostolicall men, and the Preachers extraordinarily inspired: but we have none such now, let him then consider another Scripture, Ephes. 4.1 [...], 22. ‘He gave to his Church some Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministry, &c. How long to continue? Tell we all come in the unity of the faith, and of the knowledge of the son of God, unto a perfect man, &c.’ That is, till the day of Christ to the worlds end. Now hence it follows, either that these Preachers and Churches were ordinary: or if extraordinary, that the Church of Christ hath failed, ever since the Apostles decease (for we have had no such extraordinary infallible Preachers, for many ages) [Page 9]which is contrary to Christs promise, and the intoution of this Scripture. Again, if there be Preachers continued (that there may be Churches) either they must only reade the word written by the Prophets and Apo­stles which is needlesse, seeing every man and woman may, yea, must (by his way) reade it themselves, and by reading only understand it, as he after speaks: Or else they must interpret the word, expound and apply it, according to the rules of Scripture; and that is nothing else but preach­ing, and so we have found other preachers, beside the Scripture; I might adde many texts more, I name but one, Act. 20.28. where he shall finde, both a Church, yea, severall Churches and Preachers, many Elders set o­ver those Churches by the holy Ghost to feed them, not surely by extra­ordinary Revelations besides the Scripture: None such were found at that, or in after times: and himself disclaims the immediate tanching of the spirit, in people or Preachers: Nor yet by bare reading of the word, the infallible word of God: there need no officers for such a work only, the people could do that themselves: Therefore there was an office of Preachers to continue to the worlds end, according to Scripture. Second­ly, His own acknowledgements import as much, hear him speak: Pag. 34. ‘We reade of Apostles, Evangelists, Prophets, Pastors and Teachers, and of the order and regulating of Churches, and of gifts given to all these from on high, &c.’ Where (say I) do we reade of these, but in those and the like places to those before named? And the reasons before are constringent to prove them to continue still: extraordinary we finde none, Therefore it must be meant of ordinary both Churches and Preachers, All he excepts to this is, either ‘That these are not so plainly exprest, as to leave the consciencious without dispute, &c. or that these Churches and Pastors are short of, and not to be compared with those we reade of:’ To which we answer first, That there are Churches and Preachere to be continued, is clearly exprest in the word: their order and qualifi­cations plainly delivered, 1 Tim. 3. Tit. 1. 1 Cor. 14. &c. (where note, that there is not one word for such a qualification of a Preacher, that he must have an infallible spirit,) 2. That they are not to be compared with the Apostles and Prophers, we easily grant, but that they are not to be compared with the Pastors and Teachers, is miserably begged: It's evin­ced then, that there are both Churches and Preachers now: and all he saies against it is lesse then vanitie.

11. But he makes very short work of Religion: Pag. 21. ‘How long a wo [...] soever pretended Preachers make of it to maintain themselves and [...]a­milies in wealth, honour, &c. necessary doctrines are not at all hand, [Page 10]nor require long time to learn them, &c. for the word of God having once planted this truth in the understanding, viz. That it is the blond of Christ which cleanseth us from all sins: This Evangelicall truth of it's own nature would instantly set man on work to do the will of him that so loved him, [...]re p. 30. &c.’ I am forced once more to cry out, Oh the depths of Satan! Oh the subtlety of his eldest sons the Jesuites! Time was when they loaded the Scripture, as with uncertainties, so with obscurity, even in necessary things: thereupon debarring people from medling with them, pleading the simplicity of beleeving, as the Church beleeved: And now they are inviting people to reade the Scriptures, and tell them, ne­cessary doctrines are not at all hard, &c. Why this? but to cry down Preachers now, as they did the Scriptures before: that when the Preach­ers are gone, [...] 48. they may again cry up he obscurity of Scriptures, and so bring the people to hang upon the lips of the man in Peters infallible chair (as he cals the Pope) and to that easie and short way to heaven, to beleeve as the Church beleeves, which is not at all hard, nor requires long time to learn it. The Cobler was able in one hours, yea minutes learning to confute the devil with this Argument. And 2. with this very short lesson here prescribed by this Tutour, That it is the bloud of Jesus Christ, &c. That Christ died for sinners, our common people are able to confute, that is, despise not only preachers but all preaching to: as know­ing as much as any of them all can teach them. But as for his work of this Evangelicall truth upon their hearts and lives, ‘That of its own na­ture it instantly sets them on work to doe the will of him that so loved them:’ We see nothing lesse, but the clean contrary, they sin the more because grace abounds, And if this truth so planted be so powerfull, what's the reason, that not only some Sectaries of this mans way, but even so many Romish Priests live so wickedly? Indeed if men come to learn ‘That this short lesson is sufficient, what will they regard, either printed discourses or Sermons?’ This is truly spoken: and this truth being known to all that professe Christianiny: what then need those debates and conferences at meetings (of which anon) a way far more excellent then Preaching (as he saies) when every one will be ready to say, as Elisha to the sons of the Prophets, Knewest thou this, &c. yea, I know it, hold you your peace, 2 Kin. 2 3. I have heard of an Antinomian Lady, that said, She would undertake to make all her maids Beleevers in half a year: This man will do it in half an hour, he will make true Christians with this one sentence, ‘ The bloud of Josus Christ cleanseth us from all sin:’ This of it's own nature without the Spirit will do it: and [Page 11]that instantly: I confesse, our Preachers cannot finde their work so short or easie: but if there be some Surgions that for gain prolong their cure: (I think there are no such Preachers amongst us) There are also some and more Mountebanks which doe their work too soon to doe it well, and such I fear this Teacher is.

12. But he is very carefull to make his Disciples as full of good works, as they are of knowledge: Pag. 23. & 3 [...] whereas our preachers make men at best ‘but phantastick Christians: talking upon some hard texts, &c. when they should be imploied to feed the hungry, cloath the naked, &c.’ But sorely our Preachers preach so much for good works, that some of h [...]s Sectaries, cry them down for legall Preachers: and those works are very good, to adorn a Christians profession: but who knows not that many blinde ignorant Papists had abundance of these good works, but little to their comfort or advantage: seeing without knowledge the minde is not good, and without faith it is impossible to please God: The Solifidi­ans and Antinomians preached up faith, an I cried down works: Papists tried up good works, but cried out of knowledge and faith. To which of these this man most inclines is not hard to conjecture.

13. Having said thus much (to little purpose) against Churches and Preachers, Pag. 28. he now comes to exhort his Disciples to reading the Scri­peures, and frequenting of meetings for debate and conference, so they do but take heed of Preachers and preaching: And for the first, to en­courage them to ‘Reading and only reading, Pag. 36. giving no ear to those charmers, those doubtfull expositors, those mock preachers with their trumperie Sermons, &c. he tels them, They may be certain of this, that they themselves, may as soon come to a good and right un­derstanding therein, as their pretended Preachers.’ Yet he either for­gets or rather purposely and Jesuitically hides from them divers scruples which may arise: As

1. The Scriptures are originally in Hebrew and greek, which his good people understand not, If they be not by learned men, Preachers or o­thers, translated, how shall they understand them?

2. If they be translated, how shall they know they are truly translated? He knows (if he be a Jesuite) how many grosse errours there are con­fessed to be in his Vulgar Latine: But suppose it truly done, are there not many things hard to be understood, which unlearned and unstable men wrest to their own destruction and others with them, 2 Pet. 3.16. And we have sad experience of this at this day, when every man is suf­fered not only to be a Reader of the Scripture (that we allow and re­quire [Page 12]as well as he) but a Teacher of himself and others.

3. How many of his good people cannot reade at all, must not they necessarily take up their Religion on trust, from their as ignorant neigh­bours, to far greater danger of errour, then if they took it from learn­ed and godly Preachers?

Secondly, Pag 36. & 42. Forgetting himself what he had said before, ‘More happy are they, who reade with honest and good hearts, and only reade and considerately lay to heart, &c.’ he gives another direction for frequent and full meetings: Pag. 45. and affirms as much or more of that: ‘Doubtlesse the best way to perfect knowledge, is and will be by endeavouring af­ter meetings of people, to conferre and discourse together upon neces­sary points only (far excelling that of preaching, as it is called, pag. 22.)’ To this we say, 1. Are not these meetings of people so fully, so frequently, Churches? or may they not be so called? and will he bring those under the censure of his Title, the Vanitie of the present Churches? 2. When these his good neighbours are met together, will there not be as many mindes as men? through many more, worse, uncertain, doubtfull, errone­ous conceptions and mistakes at one meeting, upon one text of Scripture, then are to be found in many Sermons? Those that have gone to some such meetings have told us what non-sense, what confusion, wranglings, blas­phemies they have heard amongst them: and some that have been mem­bers of such meetings (Churches we must not call them) have told us: That they meet and wrangle, and quarell, and rail, and revile one a­nother, about a sense of Scripture very shamefully, and then a gossips meeting is appointed to make them friends: and so they commonly do Sabbath after Sabbath: And this I fear is that which this Authour would have in all their meetings; that so when they have wearied themselves with wrangling, then a subtle Jesuite may start up and say, ‘You see, good people, how dangerous a thing it is, for every one of you, unlearned ones, to take upon you to expound the Scriptures: The way to make you all of one minde is, for you all to return into the bosome of that unerring mother Church of Rome, which hath the Spirit infallibly tied to the man in Peters chair, pag. 48. &c.’ That this is his designe appears by that we have dropped out in pag. 33. Not­withstanding his commending the Scripture as not hard for common people to understand, yet mark his words, ‘When we have all do [...] we must acknowledge, that very many things exceed our understand­ings: not so plainly exprest, as to leave the conscentious without dispute and difference thereupon, pag. 34.’ Whereupon it will be [Page 13]fairly consequent, that we must look out for some infallible Judge, to [...]pire all our differntes, or else we shall wrangle eternally: who is that? So Pag. [...]. No others [...] ­fallible Teacher but the Scriptures. ‘The Scripture (he said before) the only Preacher of the Go­spel, as being the infallible word of God, pag. 18.’ True (saith our Jesuite) but they you see cannot be understood alike by all, but seve­rall men take them severall waies, even those plainest necessary doctrince are controverted; That Jesus Christ is God, That he is the propitia­tion for our sins, &c. therefore you see how expedient, yea, necessa­ry it is, for preservation of love and unity, in all your meetings, that there be one infallible spirit, inspired Judge, who may determine the sense of Scripture, and that's the man in Peters chair: Such Agitators as these are abroad at every of these meetings, Pag. 36. and these (I am confident are the men that pretend (as our Authour saies) ‘To expound Scripture, ever raising and starting new questions, and new opinions, and darken the Scriptures; whereby men are ever learning, but never at rest in knowledge, tost too and fro with every winde of doctrine; till at last one winde carry them all to Rome.’ Pag. 37. Nor need any man henceforth wonder whence so many severall and strange opinions, should arise, by which our English world becomes even rent and torn in pieces: It is from this Jesuiticall preaching and false exposition of the holy Scri­ptures, on purpose to put all into confusion, to prepare the way for Romish union. And he saies most truly, pag. 38. Pag. 39. ‘In the absence (of those faithfull forsaken Preachers) are crept in swarms of locusts, false teachers, men of corrupt mindes, &c. by which the innocent Dove is become the game of these birds of prey, these Ravens, Vul­tures and Harpies.’ This witnesse is true; therefore reprove them sharply.

14. After all this, he draws to a conclusion thus: Pag. 42. ‘It were much better for the Common-wealth, that all mens mindes were set at li­berty from these entanglements, from this Church-bondage; for then men would by reading the Scriptures, &c. soon come to be able to understand the intent and substantiall scope thereof, and become substantiall Christians, &c.’ But, I pray Sir, if there were not this Church-bondage (as you call it) but that all men were set at liberty from the publick Ordinances, the word read and preached, how many do you think would reade the Scripture at all, or hear it read? whenas we finde that most common people make bold to take this liberty you grant them; never come into Church-bondage, never reade them from one end of the year to another: This is the way to bring in liberty of [Page 14]conscience (one main * thing intended in this discourse) and liberty of errour, Pag. 48. [...]hat all men [...]ing in their [...]verall waies [...]serving God [...]hether pub­ [...]ck or private, &c. heresie, profanesse: And if this be your design in all your under­takings, I shall say no more, but The Lord rebuke thee, even the Lord that hath chosen Jerusalem rebuke thee: Is not this a brand pluckt out of the fire of hell? If otherwise, you are misled and seduced by cheating Jesuites, my praier shall be, The Lord would discover your errout to your self first, and then to all such as by that your discourse, or otherwise, you have seduced.