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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85394	Hagiomastix, or The scourge of the saints displayed in his colours of ignorance & blood: or, a vindication of some printed queries published some moneths since by authority, in way of answer to certaine anti-papers of syllogismes, entituled a Vindication of a printed paper, &c. ... / By John Goodwin, pastor of a Church of Christ in Colemanstreet.	Goodwin, John, 1594?-1665.	1647 (1647)	Wing G1169; Thomason E374_1; ESTC R201334; ESTC R201335	139,798	168

pluck up the wheat with it if they can be content to have a sober sense put upon their words a better I beleeve then their owne I willingly subscribe unto this also For they who by plucking up that which they call tares and perhaps is so in one part of the field shall or probably may occasion or provoke others to pluck up that which they also call tares and perhaps is not so but good wheat in another may very properly be said by the same act to be in danger of plucking up the wheat also with it And there is little question indeed to be made but that this was our Saviours expresse meaning in those words lest while you gather up the tares you pluck up also the wheat with them * Mat. 13. 29. i. e lest by your example in gathering out the tares in your part of the field or where you have to doe you occasion or excite others to pluck up the wheat in that part of the field where they have to doe which latter thing if it should be done may justly be imputed to that act of yours in gathering or plucking up the tares Our Saviour in this Parable expresseth himself to be so exceedingly tender of the lives and liberties of his Saints and faithfull ones signified by the Wheat that he prohibits the doing of such an act which otherwise even his servants themselves would judge most necessary to be done chiefly because he knew and foresaw that the doing of it would endanger these I mean the lives and liberties of many of his Saints He declareth himself willing and desirous that rather some unworthy men should be spared then that their suffering should occasion the causelesse sufferings of his Saints But Secondly When they say on That the tares cannot be meant in Sect. 70. that parable ONELY of Heretiques or false Teachers doe they not forget themselves exceedingly and give away the cause of high-Presbytery at once He that shall say that Abraham did not ONELY beget Isaac doth he not suppose and grant that Abraham howsoever did beget Isaac So he that shall say that Christ did not ONELY call Peter and Andrew to be Apostles doth he not cleerly imply that yet he called these as well as others to that dignity In like manner when our Counter-Querists say that the tares in the parable cannot be meant ONELY of Heretiques and false Teachers they plainly and fairely grant that yet they are meant of these as well as of any other sort of wicked men Sect. 71. If so then must not the Servants of Christ whether Magistrates or Ministers gather them out from amongst the wheat by death but suffer them to grow together in the field i. e. in the world untill the great harvest in the end of the world that is they are to leave them as for matter of corporall punishment to the proceeding of God himself against them at the great day Therefore Thirdly whereas they attempt to prove their said assertion by saying that by our Saviours own Interpretation they are ALL those that in the field where the good seed is sown are the children of the wicked one i. e. all those who being ungodly in heart doe manifest their ungodlinesse to the view of others they doe notoriously falsifie our Saviours Interpretation and substitute that in the stead of it which is not onely contrary to his meaning and word but unto reason it self yea and to the cleer sense and minde of the Scriptures elsewhere For First Our Saviour doth not say that the tares are ALL the Sect 71. children of the wicked one but indefinitely thus The tares are the children of the wicked one * Mat. 13. 38. Now indefinite propositions are not alwaies equipollent unto universals but are to be construed sometimes as particulars sometimes as universalls according to the nature of them together with direction of other circumstances and assertions of the same Authors in which they are found Secondly That our Saviour by the tares doth not mean universally ALL the children of the wicked one is evident because he onely speaks of such tares which were sown amongst the wheat i. e. the children of the Kingdome or of the Gospell and sprang up together with it * Ver. 25. 26. Now there were and are at this day ungodly ones and children of the wicked one in such parts or places of the field where no wheat was ever sown I mean in such parts of the world where the word of the Kingdom the Gospel was never preached Thirdly the tares of which the Parable speaketh are said to have been sown by the envious man some time after the wheat was sown Therefore they cannot be meant of ALL the children of the wicked one or of ALL that are manifestly ungodly because there were great numbers of these in the field the world even at the time when the wheat was sowne and the world first planted with the Children of the Kingdome yea and long before Sect. 72 Fourthly If by the tares should be meant ALL wicked and manifestly ungodly ones then ought not theeves murtherers nor the most desperate kinde of malefactors under Heaven be cut off from the world by the sword of the civill Magistrate but be let alone in their respective wayes and practises of mischiefe untill the judgement of the great day For our Saviour expresly orders and enjoyns that the tares of which he speakes in the parable be suffered to grow together with the wheat untill the harvest * Matth. 13. 30 If our Anti-Querists whoever they be thus charge the master of the house with the crime of Anti-Magistraticallisme it is no great matter if they charge those of his houshold with it much more Fiftly such wicked and ungodly ones and such onely are meant Sect. 72. by the tares in our Saviours parable the taking away of whose lives is like to endanger the lives of his Saints the children of the Kingdome and that more generally But he said nay lest whilst yee gather up the tares yee pluck up also the wheat with them * Ver. 29. Now the cutting of many manifestly ungodly and wicked ones by the sword of the Magistrate as viz. Murtherers Theeves Traytors c. doth no wayes endanger either the lives or liberties of the Saints but rather is a preservative and security and honour unto them The reason is because these the Saints are generally kept by the power of God thorough Faith as unto salvation so from the perpetration and breaking out into such horrid and vile practises as these Therefore when the actors of such impieties as these are punished by the Magistrate the innocency and unblameablenesse of their wayes are set of with the greater lustre and commendation So that Sixtly and lastly by the tares in the parable according to our Saviours interpretation is meant onely that veyne or sort of evill doers who serve the Kingdome of Sathan by sowing false Doctrines

HAGIOMASTIX OR THE SCOURGE OF THE SAINTS DISPLAYED In his colours of Ignorance blood OR A vindication of some printed Queries published some moneths since by Authority in way of Answer to certaine Anti-papers of Syllogismes entituled a Vindication of a Printed paper c. Wherein all the most seemingly considerable Exceptions for truly considerable there are none imputations inferences and conclusions made and exhibited in the said Anti-papers of Syllogismes against the said Paper of Queries are non-suited and demonstratively proved to be malignantly importune and frivolous the said Queries containing nothing insinuating nothing prejudiciall in the least either to the lawfull Authority of the Civili Magistrate or to any orderly due or effectuall course for the suppressing of errours and Heresies Every day they wrest my words all their thoughts are against me for evill Ps 56. 5. My soule hath long dwelt with him that hateth peace I am for peace but when I speake they are for warre Psal 120. 6 7. Vide miserrimam impiorum calumniatorum conditionem Deus est iis onus nos sumus iis onus ipsimet sibi sunt onus Lutherus By JOHN GOODWIN Pastor of a Church of christ in Colemanstreet LONDON Printed by Matthew Simmons for Henry Overton in Popes-head-Alley 1646. TO THE READER READER I know not whether thou hast Sect. 1. taken up the observation before me but whether thou hast or hast not it is worthy of not a few of thy thoughts to consider 1. what manner of estate condition or being that is which God as yet reserves amongst his treasures as the utmost line and period of that Blessednesse which his infinite wisdome and goodness met in consultation have projected for the creature of his grace and love 2. How and after what manner upon what terms and by what degrees he hath design'd the accomplishment and execution thereof For the former that great Secretary of Heaven the Apostle Sect. 2. Paul gives a briefe description of it 1 Cor. 15. 28. And when all things shall be subdued unto him then shall the Son also himselfe be subject unto him who hath put all things under him that GOD MAY BE ALL IN ALL. God hath alwayes from the beginning been the soveraigne and chiefe Good in i. unto or among his Saints but he never was nor will be their onely or alone good untill he shall cause all dispensations of himselfe unto them whatsoever by means or things inferior to himselfe how excellent or glorious soever to cease and vouchsafe to be himself the alone and onely dispenser of himself unto them In which case he shall be ALL IN ALL. As long as meats or drinks silver or gold houses or lands friends or other Relations Magistrates or Ministers Bibles or other good books yea as long as habits of Grace and Holinesse yea as long as Jesus Christ himself as Mediator shall be any thing at all unto the Saints any waies necessary any waies usefull God shall not cannot be ALL IN ALL unto them And therefore we see in the Scripture recited that Jesus Christ himself who is here called the Son who hath made way as it were at a distance for the advancement of his Saints to this height of blessednesse and glory which wee speake of by a gracious acceptance and faithfull performance of the Great Office of a Mediator must yet make further way for it by devesting himself of that very Office by which he did not onely lay the foundations thereof but shall further bring the Creature to the very dore and entrance of the possession where himself yet stands yea and shall stand untill the fulnesse of time appointed by the Father for the Saints entrance or admittance into it and then he shall and will with unspeakeable gladnesse and joy give place unto his Fathers counsell concerning that transcendent blessednesse of his Saints For this doubtlesse is that which the Apostle meaneth when he saith that when all things shall be subdued unto him then shall the SON also himself be SUBJECT unto him who put all things under him By that SUBJECTION which the Son shall now exhibit and yeeld unto God the Father is cleerly meant his submission unto the counsell of his will concerning the resignation of the Mediatory dignitie and office and that precisely for this end and purpose as the Apostle himself expresseth it that God may be ALL IN ALL which counsell of God cannot as hath been said take place whilst Jesus Christ acteth or executeth any thing at all for the benefit of the Saints as Mediator And in as much as this submission of Christ though it be unto his Father and his counsell yet is for his Saints sake I meane to make way for their highest exaltation and i● that respect he is and will be herein serviceable unto them it may possibly be the meaning and fulfilling of that promise Luk. 12. 37. For the latter that condition of the Saints spoken of Sect. 3. wherein God shall be ALL IN ALL as it is and must of necessitie be absolutely the best and richest in blessednesse of being so hath God according to his usuall method in such cases assigned unto it the hindmost and last place amongst all the severall estates and conditions thorough which he intends to carry his Saints which I conceive to be more and more various then generally is thought or beleeved but this being the most absolute and perfect condition whereof the creature is capable hath the dayes of eternitie set out for the continuance of it First as we know it is natures method and manner of proceeding Sect. 4. to begin with what is lesse perfect and to goe forward to that which is more so is it the method likewise of the God of nature to be still upon the rising hand more liberall and gracious in his succeeding then in his ante-ceding dispensations Howbeit saith the Apostle that was not first which is spirituall but that which is naturall and afterwards that which is spirituall The first man is of the earth earthy the second man is the Lord from Heaven a 1 Cor. 15. 46 47. And elswhere For we know in part and prophecy in part But when that which is perfect is come then that which is in part shall be done away b 1 Cor. 13. 9 10. God will alter and change and lay by dispensation after dispensation untill he comes to such a dispensation wherein he will be fully satisfied and never change more And this is that which we have described with the Apostle to be when himself will be ALL IN ALL dispenser dispensation and dispensed unto all his Saints Againe 2. that this Dispensation wherein God will Sect. 5. thus be ALL IN ALL must needs be the most absolute and perfect and the creature enjoy the greatest blessednesse of all other under it is evident from hence After what manner soever or in what kinde soever or to what degree soever he shall please

Truth of this Doctrine yea and am ready God assisting to die for it that God is one in three Persons yet I know some who denie it who notwithstanding this denyall I know also in part by my owne experience and acquaintance but more fully by the testimony of others worthy credit in as great a matter as this to be of exemplary life fruitfull in good workes holy heavenly Christian in all their Conversation as farre as men are able to judge or discerne Shall wee say that such men as these hold not the foundations of Christian Religion But it is none of least or lowest of our Classick intrusions to umpire among the Starres I meane the Doctrines of Christian Religion and to determine positively and above all possibility of mistake which are of the first which of the second which of the third magnitude Sect. 28. and with all to call them all by their Names as if they knew them as exactly as he that made them Besides when the Ordinance sentenceth a denying of the Scriptures Sect. 28. to be the word of God with death I desire to know whether by the SCRIPTVRES it meaneth the English Scriptures or that book or rather volume of bookes called the Bible translated as is said and as I believe out of the originall Hebrew and Greek copies into the English tongue Or these Originall or Greek copies themselves or my third thing really differing from either of these I suppose it is no foundation of Christian Religion to believe that the SCRIPTVRES in the first sense are the word of God these Rabbies themselves doe not hold it for an Article of their Faith that God spake to his Prophets or Apostles in English no nor yet that our English Translation doth agree in all things with the true sense and meaning of the Originalls If they doe believe either of these I must thus farre professe my selfe an Anti-sidian to them If by the SCRIPTVRES the Ordinance meaneth the Originall Hebrew and Greek copies out of which the English Bible is said to be translated I desire to know upon what grounds either of Reason or Religion these men or any others can require of men under the paine of death yea under the paine of eternall death a The Vindicaters call the denying of the Scriptures to be the word of God a DAMN BLE heresie to believe such writings to be the word of God the matter or contents wherof they neither know nor are capable of knowing upon any better termes of assurance I meane in an ordinary way of providence then the testimony Common Report or Authority of men For what other or better assurance can plaine and unlearned men and such who are altogether ignorant of the originall Languages and not in any capacity of learning them which is the case of thousand thousands in the Land attaine or come unto that such and such things as the English Translation presenteth unto them are contained in those Originall Copies Yea in case they were expert in the Originall Languages themselves according to what is called expertnesse or skilfulnesse in them at this day what other or what better assurance can they have then the Testimony and Authority of those men from or by whom they have gained this knowledge that this skill or knowledge of theirs is according to the Truth or that those respective significations meanings importances of words and Sect. 29. phrases which they have learned from men are the very same with those which the Pen-men of their Originall Copies intended respectively in their writings It is well knowne amongst Scholars and men but of ordinary reading that words and phrases in other Languages by continuance of time and succession of generations lose their primitive and ancient force and significations and contract such which are very much differing from them Many instances might be given hereof both in the Latine tongue and our owne but I leave this for men the face of whose studies is set towards such observations And put the case there were no such mortality as wee speake of in the significations and importances of words but that they also were yesterday and to day and the same for ever yet the Scholler can have no better assurance then his Masters honesty or word that he is taught by him according to the best of his skill or knowledge except haply it be the concurrent testimony of other Teachers in the same Profession whose words and testimonies are but of the same line of fallibility with his So then the holding the Scriptures to be the word of God in either of these two senses or significations of the word can with no tolerable pretext or colour be called a foundation of Christian Religion unlesse their foundations be made of the credits Learnings and Authorities of men If the Ordinance intendeth any third sense of the word SCRIPTVRES when it threatneth the denyall of them to be the word of God with death these undertakers for the Innocencie of it shall doe well to declare and explain this sense and not to leave it as a Lyon hid in a thicker to break out upon and destroy those that passe by at unawares Thus have wee prov'd at large that the two legs on which Sect. 29. the Anti-Querists Answer to their second Argument stands to be but two sticks covered with rotten or proud flesh and this skin'd over onely with a superficiall or washie colour of Reason and consequently that the said Argument remaineth still in full force strength and vertue and so the Querie from whence it was drawne to be impregnable honest sober and harmelesse as well in the proposall as consideration of it no wayes unbecomming the wisdome gravity or zeale of a sound Christian As for that distinction which they subjoyne concerning a mans being infallible I cannot likely thinke but that they are self-condemned in it Sect. 30. For surely they could not imagine that the Querie speaks of any absolute or universall infallibility or that the Querist doth not partake so farre in common sense with the Anti-Querists themselves as to know that an infallibility in discerning some one thing from another doth not necessarily require an universall or infinite infallibility And th●fore to what purpose come they forth with this grave Aphorisme that ●●● may certainely know some things and yet not be infallible in all things Had it not been a saying of as much savour if they had said certainly men may be worth an hundred pound in estate though they be not worth a thousand a Sparrow may be as big as a Partrich though it be not as big as a Swan And yet notwithstanding though they build their Answers with such hey stubble as these they must needs glory over the work of their hands with this acclamati●n Thus this second Querie is sufficiently answered c. Surely the word SVFFICIENTLY in these mens Dialect imports the manner of all actings and pleadings for the High-Presbyterian

case the Parliament will please to undertake and settle a thorow and effectuall course that neither the simplicity of the Jury nor of the Judge nor yet the simplicity nor duplicity of any or all the Ministers of the Provinciall or Nationall Assembly shall be any prejudice to the lives or liberties of studious learned and conscientious Ministers or others it may very well be presumed that the Ordinance will have very little to doe in point of execution and that the principall use and service of it will be to put the Parliament upon the trouble of contriving and setling such a course In their 24 Answer p. 25. they bring forth strange children Sect. 82. As first That the fourth Commandement doth in the words of it require onely one day in seven to be kept holy as a Sabbath and doth not expressely command the observation of the Jewish Sabbath c. If so then were the Sabbaths which the Jews observed of their own chusing and how then doth God so frequently call them His Verily my Sabbaths ye shall keep Exod. 31. 13. and Nehemiah in his prayer unto God expresseth himself thus And madest known unto them thy Holy Sabbath c. Neh. 9. 14. In which words he doth not onely appropriate the Jewish Sabbath unto God but likwise calls it his holy Sabbath i. a day which he hath sanctified Sect. 83. unto himself and his worship yea and expresly saith that God made it knowne unto them the Jewes i. revealed unto them on which day of the seven he would bee solemnly worshipped by them See also Levit. 19. 3. 30. Esa 56. 4. Ezek. 20 12 13. with other places many God is not wont to appropriate any thing unto himselfe which is of humane election in or any wayes appertaining unto his worship though sometimes he calls many of these things theirs to whom he hath given or appointed them And besides the reason of the Commandement for in six dayes the Lord made Heaven and Earth c. expresly characterizeth that very day as intended by God for a Sabbath unto them which they observed But the assertion is so empty and obnoxious that surely it will fall in the judgements of men without thrusting Secondly This Answer advanceth with this Divinity that within the generall scope of the Commandement which is the observing of those times and those onely as necessary to Religion which God himselfe appoints was included the Jewish Sabbath or Saturday before Christs Resurrection and the Christian Sabbath the Lords day is now since Christs Resurrection included also But First If the Jewish Sabbath was included in the Commandement or in the scope of the Commandement before Christs Resurrection how came it to be excluded after his Resurrection Hath the Resurrection of Christ any such influence upon the morall Law as to cause it to eject or cast out any thing formerly by way of duty contained or included in it Secondly If the scope of the Commandement be the observing of those times and of th●se onely c. which God himselfe appoints then how comes the observation of the Christian Sabbath or Lords day to be included therein considering that according to the Doct●ine of this Answer this day was no more appointed by God then any of the other six Or were all the six dayes besides as well included in it as this If so why are they not as well observed Thirdly If the Christian Sabbath or Lords day be now since Sect. 83. Christs resurrection included in the scope of the Commandement I would gladly know how or by what Authority or by whose act it hath beene brought within the verge of this scope so as to be included in it If Answer be made that it hath beene brought Sect. 83. in by the Authority or act of God then doth he not in this Commandement onely require one day in seven to be kept holy as a Sabbath but he requireth circumscriptively and particularly which of the seven he will have so kept If it be said that it hath beene brought in by the Church or by men then have men power to take it out againe and to put in any other of the six in the stead of it And how did the Resurrection of Christ contribute any thing towards the bringing of this day within● the scope of the Commandement if it depended upon the will and pleasure of men But into the secret of these mens Divinity in this place my soule as yet cannot finde the way to enter And Thirdly and lastly doe these men substantially prove that the morall Law contained in the ten Commandements is the rule of a Christians life onely by saying that the Christian Sabbath is now included in the generall scope of the fourth Commandement and that the Sacraments of the New Testament Baptisme and the Lords Supper are included within the scope of the second Commandement now First they prove not so much as the least haire of their heads amount unto of either of their assertions and yet neither of them lyeth so neare any known principle either of Reason or Religion that they need have feared the proverbiall reproof of lighting up a candle to see the Sunne in case they had bestowed a slender argument or two upon the clearing of them But secondly if what they affirme in both were granted yet their conclusion is not hereby gained For onely such a Law can properly be called a rule of life to Christians which either particularly or at least sufficiently prescribes and regulates all things necessary to be done by a Christian as a Christian Now the generall scope of the two Commandements specified and much more the Commandements themselves are so farre either from prescribing or regulating either of the duties respectively affirmed to be included in them that without particular direction for the performance both of the one and the other otherwise neither of them had ever beene practised by men notwithstanding the generall scope of the said Commandements yea and Commandements themselves I trust the Anti-Querists themselves do not make any such Law the Rule of their lives which neither teacheth nor directeth them what to doe To the twenty fifth Query desiring to know in what sense the Sect. 84. Sect. 84. Ordinance maketh it an Error to hold that a man by nature hath free will to turne unto God they returne this sleeve-lesse and froward Answer That there are scarce any words but a Caviller may pretend of them that they are to be understood divers wayes But good Gentlemen doth the Querist pretend this of the words in hand doth he not particularly assigne and plainely explicate two distinct senses wherein the said words may be taken humbly craving to know● which of the two was the sense intended by the Ordinance But I confesse that in High Presbytery where Authorativenesse hath her throne to desire a steady and distinct explication of things is constructively to cavill However it had been no such

one or the other is so or such as he beleeveth them to be As to the two instances wherein they insist the Doctrine of the Sect. 91. Trinity and the Incarnation of the Son of God affirming that a man ought not to refuse to beleeve them although for the manner of them he cannot by his reason comprehend them I Answer First that as by my reason I can and doe comprehend and know them to be incomprehensible so I beleeve them accordingly to be Again Secondly as by my reason I neither doe nor can comprehend or conceive the particular modus or manner of either so neither doe I or ought I nor indeed can I without running an extreame hazzard of an erroneous belief beleeve any thing at all concerning them save onely their incomprehensiblenesse in the generall or that they are incomprehensible which as was said I am able by my reason to comprehend So then these two Assertions or Doctrines well understood First That a man ought to beleeve no more then what he hath reason and ground for in the Word of God And Secondly t●●● That a man ought to beleeve no more then what he is able by his reason to comprehend are but of an equipollent import and there is nothing more much more nothing more erroneous in the one then in the other That towards the beginning of this Answer yea there is a piece of a duplicate of it in the end of the Answer too is extreamely unreasonable and obnoxious wherein they suppose yea little lesse then in terminis affirme that they that will be satisfied what the Ordinance meaneth by making it an errour to hold That a man ought to beleeve no more then what by his reason he is able to comprehend must read the Socinian Books and there inform themselves what their proper opinion is For is it in any degree reasonable equall or just that such an Ordinance or Law should be made and that for the imprisonment which is by interpretation the utter undoing of men in case of delinquency the sense or meaning whereof they are in an utter incapacity to understand unlesse they read such books which first are onely extant in such a language which not one of an hundred is able to Sect. 92. understand and secondly are so rare and hard to be gotten that for the space of 13 yeers and upwards ever since my comming to the citie though I have from time to time made a narrow inquiry after them and laid out in severall places where I conceived I should be most likely to speed for some or other of them yet could I never to this day procure either for love or money as the saying is so much as any one of them Their groundlesse mistake about what the Querist as they say would imply to be the sense of the words in the Ordinance and their turning of the Querie with a wet finger as if there were nothing materiall in it but an heap● of words I passe by and pardon being content they should be numbred amongst their infirmities quotidianae incursionis In their Answer to the thirtieth Querie they maintaine that Sect. 92. the Ordinance doth expresse what it meaneth by obstinacie when it threateneth the publishing of such and such doctrines with obstinacy Their reason is because the Ordinance appoints admonition to go before punishment But is this an explication of what it meaneth by obstinacy Certainly these grand Assertors of the Ordinance had quitted themselves upon termes of more wisedome for the honour of it if they had plainly g●●●ted that it had not indeed made any sufficient explication of it selfe in that particular For is a man to be judged obstinate who shall do that though after admonition which his admonition notwithstanding he judgeth and that upon good grounds to be his duty to doe Were the Apostles obstinate for preaching in the na●● of Jesus after that the High-Priest Rulers and Elders solemnly met in a Councill had admonished them yea and straitly charged and commanded them that they should in no wise speak or teach any more in that Name * Act. 4. 18. Oh England awake for I feare thou sleepest look about thee and consider how easily and when thou least thinkest of it thou maist be an obstinate offender if men of this spirit should be thy Judges In their 31 Answer they tell a mysticall or mistie story of Sect. 93. the sense or meaning whereof I am no wayes guilty yet I shall tell it after them because some possibly may understand it though I cannot As some perhaps say they of the Querists friends may be thanked for it they speake of that strong opposition insinuated in Sect. 93. the Querie between the government established by the Parliament and that so importunately desired by the Ministers who have endeavoured to binde heavy burthens upon others ever persecuting them for not yeelding to those things which even the consciences of those that presse them know they cannot and beleeve they may not yeeld unto so carefull and tender are they of their Brethrens consciences so is it neither of that kinde they would have it being no way in favour of there Ind●pendency For First It is the strangest news to me that I have heard many a day that any of my friends should deserve thankes either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the opposition they speake of between the two Governments I cannot believe that any person man or woman Congregationally inclined did ever either perswade any of the Ministers they speake of to oppose that Government by Presbytery which is established by the Parliament nor yet distill into them any of that spirit or those principles out of which they oppose it How then should they be accessary to the opposition Secondly whereas they charge the friends of the Querists yet further with endeavouring to binde heavy burthens upon others ever persecuting them for not yeelding to c. this is tidings yet seven degrees stranger then the other If it be true then is the scandall of Independency ceas●d from amongst us For if Independents also endeavour to binde heavy burthens upon others and to persecute men for not yeelding unto those things which in conscience they cannot yeeld unto then are we all of one minde and of one judgement and practice the same things But Thirdly I would faine know what heavy burthens they are which the independents since they must be so called endeavor to binde upon others Doe our Brethren of the Presbyterian interest call or judge this a heavy burthen to be restrained from or not to have their hand strengthened by the Parliament or Lawes unto the troubling or molesting of their Brethren who dissent in some particulars from them I know no other burthen but this any wayes endeavoured by any of that parswasion to be imposed or bound upon them If they call or count this a burthen better they hurthened with the peace of