a do these two divided Churches are brought together it may be much doubted if their Union shall long continue Certainly it seems not to be so cordial as that of the two lately divided and now reunited Churches aâ— Amsterdam For among these of Roterdam not onely the grounds of the old division do evidently remain but also the Seeds of a new breach do appear above the ground The liberty of Prophecying which Master Simpsons now Master Simons Congregation did require is not obtained in the way they desired it for they are not permitted to Prophecy in the Congregation nor upon the Sabbath day nor in the place of publike meeting Onely in a private place on a week day where some of the Church who please do meet they have liberty to exercise their gifts On the other part what Master Bridges now Mr. Parks Church did require I mean a Presbytery for Government in the Congregation cannot be obtained For however they professe the lawfulnesse and conveniency of Ruling Elders and of a Consistory for Discipline yet it hath so faln out that for many yeers they have had none neither are like in haste to have unlesse the grumbling of Master Parks and his friends threatning a new breach do force them at last to the use of that Ordinance But that which threatneth not a Schisme alone but a total dissolution of that Congregation is the Pest of Anabaptism which begins of late much to infect them P It is true the Pastors do their best to reclaim all their members from that Errour and when they finde themselves not able to prevail give good words and assurances of a full and Brotherly Toleration for as they scruple not to give the hand of Fellowship to the Brownists of Amsterdam Q so will they not cast out any from their Church for denying of Pedobaptism if the dissenting and erring party be pleased to remain peaceably amongst them But here is the pitty when the Independents have declared their greatest readinesse to tolerate and entertain in their Churches both the rigid Separatists and the Anabaptists R yet the most of those are unwilling to stay but are peremptory to separate from the Independent Churches as more corrupt then that they with a good conscience can abide in them though never so much tolerated and cherished As for their Church at Arnhem howsoever their small intercourse with others during their abode in that remote corner and their taciturnity of their own affairs makes their proceedings to lie under a Cover yet so much of their wayes is come to light upon divers occasions as will not be very inductive and alluring of indifferent spirits to tred in their footsteps First We finde them greater admirers of themselves and proclaimers of their own excellency then is the custome of modest and wise though the best and greatest men They think it not enough to anoint their Masters and Friends of New-England with excessive praises as men who have not been matched by any of the Saints since the dayes of Abraham S but they are also bold to sound out to themselves in Print in the ears of both Houses of Parliament a commendation much above the possible merit of any so small a number of men in the whole world The Synod of Roterdam they equal to the most solemn National Assemblies of either or both Kingdoms T This exceeding great worth upon whose head must it fall but either alone or far most principally upon the Members of the Church of Arnhem For that Synod did consist of no other but the two Doctors of that Church and the two Elders thereof together with Master Bridge and the Members of his Church These last were present in that Synod as persons challenged and guilty of a grievous scandal so to them in that action but a small praise can be due Wherefore the supereminent Excellency of that meeting must fall upon the Commissioners of Arnhem the onely persons which in that meeting were void of offence and free from challenges To themselves therefore it is alone or at least above all others that they ascribe the superlative praises of that Synod In that same place they stick not to take to themselves the honour of so great sincerity as any flesh in the world not onely hath at this present but possibly can attain in any following Age V We wonder the lesse to hear them canonize their Colleague Master Archer after his death among the most precious persons who ever trod upon the earth X This self-overvaluing seems to be the ground why they cry out of their very moderate afflictions as of great calamities they ingeminate to the Parliament over and over their persecution their poverty their miserable exile Y when they who understand the case give assurance that not one of Ten of the most prosperous Ministers of the whole world in the time of their greatest Sunshine do live in more wealth ease honour and all worldly accommodations then these poor miserable exiles did enjoy all the time of that which they call their banishment Z My next observation upon that Church is that an humour of innovating at least if not a spirit of errour did much predomine among them To passe by that wantonnesse of wit which in their Books and Discourses doth much appear whereby they attribute without fear to a number of Scriptures such new and strange senses as before them were never heard of We finde them pleasing themselves in divers Doctrines which no Reformed Church doth assert for truth yea their own Brethren both of New-England and of Roterdam and of Amsterdam do reject as Errours They are not content with some few little touches of Chiliasm which yet Master Cotton tells us are but fleshly imaginations AA But they run themselves over head and ears in the deepest gulph of that old Heresie The glimpse of Sions glory Preached at a Fast in Holland by T. G. which common report without any contradiction that I have heard declares to be Thomas Goodwin averrs That Independency is a beginning or at least a neer antecedent of Christs Kingdom upon Earth BB That within five yeers Christ is to come in the flesh CC and by a Sword of Iron to kill with his own hand the most of his enemies DD and thereafter to passe over a thousand yeers EE as a worldly Monarch FF with his Saints Who shall live with him all that time in all sorts of fleshly delights GG Master Archer the onely Pastor that ever they had whose praises they sound forth so loud in their Apologetick would perswade us of the same and more grosse stories HH Master Burrows in his late Sermons upon Hosea runs in the same way II. Neither is this all the new Light that did shine forth in the Candlestick of Arnhem but there also Master Archer giveth forth for the comfort of his hearers without the reproof so far as yet we have heard of any of his Colleagues
common in their members are of easy disgestion dd Concerning the other part of the Church essence its forme their Covenant in this the Disciples go much above their Master Mr Cotton hath perfected by an expresse Treatise this part of Brownism ee as many others The Covenants of New â—ngland are much straiter then any that ever we heard of at Amsterdam It is true that of late both in Old and New England the Independents seem much to modify the rigour of their Covenant ff but whatever may be said of their profession I never could learne of their practice to admit any into their society who gave not full assurance of embracing their whole way and all their differences from the Reformed Churches Sure I am they did never admit any upon easier tearms then lately I my self did hear Mr Can admit a member into his Church at Amsterdam yet if Mr Prynnes information be well grounded they are become at London more rigid in their Covenant then ever he tells us that now it is their custome to make it a part of their Oath to oppugne the Government of the Reformed Churches and to defend Independency with armes and violence ff 2. Unto the constitution we may referre the efficient of a Church and the number of its members in both the Schollars follow punctually their Masters As for the efficient it is not only the Brownists but the Independents also who put the power of gathering Churches and joyning together by Covenant in a Church way in the hand of private Christians alone without any Officer or the authority of any Magistrate It is presumption in any Minister if he assay to make up a Church only people must associate themselves into a Church and then create their Ministers and other Officers gg In New England at the erection of a new Church they are content with the presence both of the Magistrate and Ministers of the neighbour Churches but they declare that neither is necessary and that the presence of either gives no authority to the action and the absence of both detracts no authority from it hh That the whole power to gather a Congregation and to erect a Church is alone in the covenanting persons ii As for the number of the members the Independents go as low as the Brownists avowing that seven persons make a full ministeriall and compleatly organized Church kk nor do they extend the number any farther then the Brownists avowing that no Church except the universall may have any more members then conveniently can meet and be accommodated in one place for the exercise of all holy duties ll not only preaching of the Word whereat thousands may be present but celebration of the Sacraments and administring all parts of Discipline to which acts a few hundreds cannot commodiously meet The Independents minde about the gathering and erecting of Congregations may be clearly perceived by their late practice in the Sommer Islands wherein they are applauded by the Churches of New England and defended by Master White against Master Prynnes Fresh Discovery with a great deale of confidence and high language there hee justifies the necessity of the dissolution of all the Churches in the Barmudaes which yet he professes were among the best of all the English Plantations there were above 3000 people in the Isle who had lived without all controversie with any of their Ministers from their first planting till the yeare 1641 when their Ministers perswaded by some writs of the Brethren of New England found it necessary to lay down their charges and become meere private men denying to administer to their old flocks any Ordinance till three of them entring in a Covenant and thereby becomming a new Church did perswade of the 3000 Islanders some thirty or forty at most to joyn with them in their new Church Covenant these covenanted persons did chuse one of their old Ministers for their Pastor and two others of them for Ruling Elders who as gifted men were content to joyne with the Pastor in preaching not only to the Church members but to the whole Isle to fit them to be Church members but all the three refused absolutely to celebrate any Sacrament or administer any Discipline or do any act of a Pastor to any but to the forty named only All this Mr White maintains as just and necessary and petitions the Parliament in print for their countenance and approbation whereby it seems it is the Independents avowed and cleare intention when they have power to dissolve and annull all the Churches of England yea of the world to spoile all Ministers living of their pastorall charge and all people of all Church priviledges and to erect new Churches of their own framing into which they are to admit at most not one of an hundred of those who now do count themselves Christians all this you may see at length in Mr Whites very peremptory Reply to Mr Prynnes Fresh Discovery Leaving the constitution their chiefe Tenets concerne the power of the Congregation so constitute as is said in this they come up fully to their Masters side for they give unto their Church that is their seven covenanted persons the whole Ecclesiastick power and that independently upon any person under heaven First they put it in their hands to create all the Officers they not only give them suffrages in their election mm but the whole power of Ordination also nn the examination of their Pastor in all the abilities requisite for his charge oo the laying all the parts of his Office upon him publique prayer imposition of hands and what other acts are requisite for a regular Ordination are all performed by one of the people whom the rest have appointed for that end pp As they have power to make all their Officers so they have power to unmake them to depose and excommunicate all their Ministers qq to cognosce and finally to determine without any appeal in all cases both in life and doctrine of all Heresies and Scismes of all Truths and Errours to order all things belonging to the worship of God and to do all things else rr which other Churches ascribe to the most Generall Assemblies of the most learned Divines Upon this passage of Power come in the differences which divided the Brownists among themselves whilst Iohnson would give all these acts of power to the Eldership and Ainsworth would keep them for the Congregation these same questions vex the Independents to this day and are likely to divide the Children as they did the Fathers The most of the New English Divines with Ainsworth attribute the whole Ecclesiastick power to the body of the people unto the Eldership they give the preparation of affaires ss but the judgement and determination of all doth passe by the plurality of the peoples voices tt the power of the keyes they put in the hand not of the Presbytery but of the fraternity ww as they speak And in some
crown'd with some shameful conclusion When the infamous practices of Master Smith are objected to his party they have no leaf of excuse wherwith to cover them H The other supporter of languishing Brownisme in its dying dayes was Master Robinson the most learned polished and modest spirit that ever that Sect enjoyed it had been truely a marvel if such a man had gone on to the end a rigid Separatist This man having gone over from England to Leyden with a separate Congregation did write for a time very handsome Apologies and justifications of that evil way but Doctor Ames and Master Parker compassionating the man and pitying that so excellent parts should be so ill employed laboured him so by Conferences and Letters that there was great appearance if his days had continued he might have proved a happie instrument for the extinguishing and total abolition of that Schism but God in his wisedom intending some farther use of that great evil was pleased to take him away in the beginning of his good Work He came back indeed the one half of the way he ruined the rigid Separation and was the Author of a Semi-separatism printing in his later times against his former Books the lawfulnesse of communicating with the Church of England in the Word and Prayer albeit not in the Sacraments and Discipline This was a fair Bridge at least a fair Arch of a Bridge for union but the man being removed by death before he could perfect what he had begun his new Doctrine though it was destructive to his old Sect yet it became an occasion of a new one not very good It was the womb and seed of that lamentable Independency which in Old and New-England hath been the fountain of many evils already though no more should ensue as anon shall be declared Onely here we observe that the last two best-gifted Leaders of the Brownists have been the reall Overthrowers of that Way for ever since the time of their conduct these of England whose humour carried them out of the bosome of their Mother-Church have turned either to Smiths Anabaptism or to Robinsons Semi-separating Independency These kindes are multiplied exceedingly but for the old Brownists their number either at London or Amsterdam is but very small and their way is become contemptible not onely to all the rest of the world but to their own children also even they begin to heap coles of contumelies upon their parents heads as may be seen in the Elogies which both Master Cotton I and the five Apologists are pleased to give them in Print K Yea so much are these children ashamed of their fathers that they usually take it for a contumely to be called after their name No Independent will take it well at any mans hand to be called a Brownist either in whole or in the smallest part The Testimonies A Robinsons Justification p. 50. It is true that Bolton was though not the first in this way an Elder of a separate Church in the beginning of Queen Elizabeths days and falling away from his holy profession recanted the same at Pauls Crosse and afterwards hanged himself as Judas did B Giffard against the Donatists about the beginning Whosoever shall read Brown his Books and peruse all his Scholars writings shall see that they have no sharp arrow but which is drawn out of his Quiver C Robinsons Justif p. 50. Now touching Brown it is true as he forsook the Lord so the Lord forsook him else he had never so returned back into Egypt as he did And for the wicked things which Master B. affirmeth he did in this way it may well be as he saith and the more wicked things he committed in this course the lesse like he was to continue long in it D Johnsons Enquiry p. 63. About Thirteen yeers since this Church through persecution in England was driven to come into these Countreys A while after divers of them fell into the Heresies of the Anabaptists and so persisting were excommunicated by the rest Then a while after many others yea too many though not the half fell into a Schism from the rest and so many as continued therein were cast out Also Robinsons Justification p. 51. True it is that George Johnson together with his father taking his part were excommunicated by the Church for contention arising at the first upon no great occasion whereupon many bitter and reproachfull terms were uttered both in word and writing It is to us a just cause of Humiliation all the days of our lives that we have given and do give by our differences such advantages E Smiths Differences p. 4. The reading out of a Book is no part of Spiritual Worship but the invention of the Man of Sin Books and Writings are in the nature of Pictures or Images and therefore in the nature of Ceremonies and so by consequent the reading of a Book is Ceremonial The holy Scriptures are not to be retained as helps before the eyes in the time of Spiritual Worship It is unlawful to have the Book before the eyes in singing of Psalms The Presbytery of the Church is uniform the treeformed Presbytery consisting of three kindes Pastors Teachers and Elders is not Gods Ordinance but Antichristian and the image of the Beast F Bernards plain Evidences p. 19. Smith in his Epistle before his Differences because he is found so unconstant to wipe away the shame thereof and to cut off offence for afterward he without shame professeth to be unconstant and desireth that ever his last writing should be taken as his present judgement G Ibid. He hath founded a new Church he hath if ye will believe him recovered the true Baptism and the true matter and form of a true Church which now onely is to be found pure among a company of Sebaptists Master Smith will hold ever this word Se to himself for going into Brownism he was a Separatist he held differing opinions from them and now that he is in Anabaptism he is a Sebaptist he wholly goeth not with that heretical Sect. H Robinsons Justif p. 53. Master Smith his instability and wantonnesse of wit is his sin and our crosse I Vide caput tertium O. K Ibidem CHAP. II. The Doctrine of the BROWNISTS THe peculiar Tenents of the Brownists wherein they differ from other Protestants are many Those that occur to my minde from some slight and cursory reading of some of their Books shall briefly and plainly be set down but with this premonition That every thing mentioned be not taken for an Article of Brownism for it is needful at some times to interlace Tenents which are common to them with others for the clearing of those which they have peculiar Their differences run most upon the Constitution and Government of the Church They have also divers Singularities about the Circumstances and Parts of the Service of God also concerning the Magistrate and Schools and divers other things Without affectation or curious search of Method we
any other and to be cut off as withred branches The Church cannot neither hath in her power to defer the sentence of Excommunication any longer on hope of further tryal because they have had already that tryal which God alloweth it is a Leaden rule to proceed to the sentence of Excommunication with a Leaden-heel when the sin is ripe Ibid. p. 15. Which censures if the Prince contemn he contemneth them against his own soul and is thereupon by the power of the Church disfranchised out of the Church and to be delivered over to Satan as well as any other offender HHHHH Johns Inqui. p. 70. We hold it Antichristian to entertain or admit any appeal from one Church to another the highest ordained by the Lord for all sinners is that Church whereof the sinner is a member And therefore in urging our Church to submit to another Church they sought to draw it to Antichristian bondage IIIII Bar. Dis p. 84. I am perswaded that the Magistrate ought not to make permanent Laws of that the Lord hath left in our Liberty Ibid. p. 255. We approve all the Laws of God to be most holy and inviolable and all-sufficient both for Church and Common-wealth and the perfit instruction of every Member and Officer of the same in their several duties so that nothing is now left to any mortal man of what high dignitie and calling so ever but to execute the Will of God according to his Word KKKKK Bar. Disc p. 108. God will have his Laws and Statutes kept and not altered according to the State and Policy of times for these Laws were made not for the Jews estate as Master Calvin teaches but for all mankinde especially for all the Israel of God from which Laws it is not lawful in judgement to decline to the right hand or to the left By the neglect of these Laws the whole world overflows with sin Ibid. p. 212. In the Common-wealth they have abrogated all Gods Judicial Laws and cut them off at one blow as made for the Common-wealth of the Jews onely as if God had no regard of the conversation of other Christians or had left the Gentiles in greater liberty to make Laws and Customes to themselves LLLLL. Ibid. Hereby it cometh to passe that so many ungodly Laws are decreed and the whole course of Justice perverted that so many capital mischiefs as God punisheth by death such as blaspheme the Name of the Lord open Idolatry Disobedience to Parents are not by Law punished at all Incest and Adultery are either past over or punished by some light or triffling punishment Ibid. p. 155. The High-Commission punishes the most execrable Idolatries but with prisons or forfeitures making it a pecuniary matter contrary to Gods Word MMMMM 1. Vide HHHH MMMMM 2. Bar. Dis p. 211. Theft if above thirteen pence is punished by death NNNNN Bar. Dis p. 55. The Vniversity of Oxford and Cambridge have the same Popish and Idolatrous beginning with the Colledges of Monks Fryers and Nuns and these Vermin had and still do retain the same insufferable and incurable abuses therefore Queen Elizabeth ought by good right to abolish them as her Progenitors did the Abbeys OOOOO Ibid. p. 177. They repair to the Vniversities to be instructed in Heathen and vain Arts The Churches of Christ have not such Heathenish and Idolatrous customes they have no such prophane Arts vain Education and Literature Ibid. p. 56. We finde them all generally the Seed of Vnbeleevers nourished in all manner of Prophanenesse Heathenism vain and ungodly Sciences their Education from their cradle is ungodly in the common Schools where they must learn their Greek and Latin from lascivious Poets or Heathenish Philosophers With this Liquor are their Pitchers at first seasoned there are they trained up in Logick Rhetorick and Philosophy which Learning they draw from Aristotle Cicero and such like there they learn to speak by Art Syllogisms and Tropes Idem Refut p. 89. This I dare affirm that from the Book of God they never derived these their Colledges Schools Halls Orders and Degrees that I may not say Arts Authors Exercise use of Learning Disputations Commencements They fight with their School-Learning vain Arts Philosophy Rhetorick Logick against the Truth and Servants of God PPPPP Vide supra N O. QQQQQ Vide RRRRR 2. RRRRR 1. Bar. Dis p. 179. In the Church of Christ the name and offices of Chancelor Vice-Chancelor Dean of Faculty Masters of Colledges Fellows Beadels Bursours and all their several Statutes and Customes are strange as also their manner of Degrees Disputing for their Degrees and Order of Teaching Neither have any such Vniversities Colledges Society of Schollers any ground of the Word of God I see not why they should have any more toleration then their elder Brethren the Monks who every way had as great colour of Holinesse and shew of Vtility to the Church as they They have all one and the same Hellish Original they had and these still retain the same blasphemous incurable abuses which can no ways be reformed but by their utter dissolution RRRRR 2. Bar. Dis p. 177. The English of Christian Religion and Profession of the Gospel I can well away with but this English Romish abstract of Divinity I am assured came forth of this same Forge that the Title of the supreme Head of the Church and cannot by all the glosses they can devise be made other then most high blasphemy against the person of Christ who is the onely Vniversal Doctor of all his Disciples Ibid. p. 56. If they continue still and give their minde to the study of Divinity as they call it which is as much as to say The reading of mens writings with these Feathers they flee with these eyes they see which Books being taken from them they are as mute as fish as blinde as moles Ibid. Their Divinity is traditional wholly derived from other mens Books and Writings both for the understanding dividing and interpretation of all Scripture as also for all Questions Doctrines and Doubts that arise and not springing from the Fountain of Gods Spirit in themselves according to the measure of Knowledge Faith and Grace given unto them SSSSS Bar. Disc p. 146. It were much better for the whole Church that for Prophecy and Doctrine Preachers would lay aside all Authors and be take themselves wholly to the Book of God So should that Book be more soundly understood so should they see with their own eyes and not other mens TTTTT Bar. Disc p. 56. These Questions as also the whole Scripture must in these their Schools and Disputations be insufferably corrupted wrested blasphemed according to the lusts of these Philosophical and Heathen Disputers which here must handle divide discusse according to their vain affected Arts of Logick and Rhetorick All these prizes must be played in Latin that the Learning may the more and the Folly the lesse be perceived least even the common people should hisse them off the Stage if
that new way began first to be dangerous to the rest of the world For Master Cotton a man of very excellent parts contrary much to his former judgement having faln into a liking of it and by his great with and learning having refined it without the impediment of any opposition became the great instrument of drawing to it not onely the thousands of those who left England but also by his Letters to his friends who abode in their Countrey made it become lovely to many who never before had appeared in the least degree of affection toward it Before his departure from England by conferences in London he had brought off Master Davenport and Master Goodwin from some of the English Ceremonies E but neither of these two nor himself at that time did minde the least degree of Separation F yet so soon as he did taste of the New-English air he fell into so passionate an affection with the Religion he found there that incontinent he began to perswade it with a great deal more zeal and successe then before he had opposed it G His convert Master Goodwin a most fine and dainty Spirit with very little ado was brought by his Letters from New-England to follow him unto this step also of his progresse and that with so high an estimation of his new Light that he was bold to boast of it in termes a little beyond the lines of moderation H It had been happy for England that Master Cotton had taken longer time for deliberation before that change of his minde He might have remembred his too precipitant rashnesse in former times both to receive and to send abroad to the world such Tenents whereof after he had cause to repent God in wisedom permits his dearest children to set black marks on their own faces not onely to keep themselves in humility and suspition of their own hearts but to divert others from idolizing their gifts and setting up their persons as a patern for their too sudden imitation I would not willingly detract from any mans reputation I am oft ready enough both to hear with contentment and liberally to speak to the praises of men much inferiour in my thoughts to Master Cotton Yet when his gifts are turned into snares when they become occasions of stumbling and contrary to the minde of the giver are made inducements to follow him in his wanderings I am of opinion that neither Piety nor Charity will hinder to remark his evident and known failings That as his eminent endowments are strong invitations to run after him so the mixture of cleer weaknesse may be a retractive to every prudent man and a caveat from God to beware of his wayes as well as of any other mans I take it for a great mercy of God to simple ones that the most if not all who have offred themselves to be Ringleaders in any Heresie or Schism or other by-way have ever bin permitted to fall into some evident folly to the end that they whose simplicity made them too prone to be misled by the strength of pregnant wits and the luster of excellent gifts which in the most of Sectaries to this day have ever been apparent might be held in the love of the truth and made cautious of being led aside by them in whose footsteps a very blunt eye might perceive the print of an evil spirit Not to speak of Master Cottons long continuance in the Errours of his education sundry whereof stuck to him as he confesseth all the time of his abode in England I Nor of his more dangerous fall into the gulf of Pelagianism some of the Arminian Errours from which the writings of Dr. Twisse are said to have reclaimed him K However the Doctor doth say that he hath no assurance of his recantation to this day and therefore was willing that his Treatise against Master Cottons erroneous writings should be published to the world To passe by also that which I have heard of some gracious Ministers of his old Montanism wherein some think he remaineth to this day That which I point at is another more dangerous fall which as already it hath much humbled his spirit and opened his ear to instruction and I trust it will not leave working till it have brought him yet neerer to his Brethren So to the worlds end it cannot but be a matter of fear and trembling to all who shall know it and of aboundant caution to be very wary of receiving any singularity from his hand without due tryal That which I speak of is his wandring into the horrible Errours of the Antinomians and Familists with his dear friend Mistresse Hutchinson so far that he came to a resolution to side with her and separate from all the Churches in New-England as legal Synagogues The truth of this horrible fall if ye will not take it from the parties themselves the followers of Mistresse Hutchinson who ofttimes were wont to brag of Master Cotton for their Master and Patron L nor from the Testimony of Master Williams M who had as much occasion to know it as any man else and if I mistake not the humor of the man is very unwilling to report a lie of his greatest enemy Yet we may not reject the witnesse of Master Winthrop the wisest of all the New-English Governours hitherto and of Master Wells a gracious Minister of that Land in their Printed Relations of the Schisms there both those albeit with all care and study they endeavour to save Master Cottons credit yet let the truth of Master Cottons seduction fall from their Pens in so clear termes as cannot be avoided for however what they speak of the erring of the most eminent in place might be applyed to the Governour for the time N 1. Yet when they tell us that the most of the Seducers lived in the Church of Boston and that the whole Church of Boston except a few were infected with that Leprosie and that none of them were ever-called to an account by the Presbytery of that Church till after the Assembly though the Pastor of that Church Master Wilson was alwayes exceedingly zealous against them also that in face of the General Court Mistresse Hutchinson did avow Master Cotton alone and Master Wheelwright to Preach the truth according to her minde and that Master Cotton himself before that same Court did openly dissent even after the Assembly from all his Brethren about Wheelwrights Doctrine These and other the like informations are so clear that no art will get Master Cotton freed N 2. I have been also informed by a gracious Preacher who was present at the Synod of New-England that all the Brethren there being exceedingly scandalized with Master Cottons carriage in Mistresse Hutchinsons processe did so far discountenance and so severely admonish him that he was thereby brought to the greatest shame confusion and grief of minde that ever in all his life he had indured But leaving the person of Master
Cotton if not the Author yet the greatest promoter and patron of Independency we will go on with the way it self What Master Cotton and the Apologists his followers have testified of Gods displeasure and judgements upon the way of the Brownists O is as evidently true of the way of the Independents not onely because as it will appear hereafter both wayes really are one and the same But also because in the comparison of the events which have befaln to both wayes it will be seen that the miscarriages and because of them the marks of Gods anger have been more manifest upon this latter way then upon the former Independency brought to the utmost pitch of perfection which the wit and industry of its best patrons were able to attain having the advantage of the Brownists fatal miscarriages to be exemplary documents of wisedom being also assisted and fenced with all the security that Civil Laws of its friends own framing and gracious Magistrates at their absolute devotion could afford notwithstanding in a very few lesse then one week of yeers hath flown out in more shameful absurdities then the Brownists to this day in all the fifty yeers of their trial have stumbled upon The verity of this broad assertion shall be palpable to any who will be at the pains a little to consider their proceedings in any of the places wherever yet they had any setled abode for however much of their way be yet in the dark and in this also their advantage above the Brownists is great that in their Discords none of themselves have proclaimed their own shame none that have fallen from them have of purpose put pen to paper to inform the world of their ways neither have any of them been willing to reply to any of the Books written against them that did put a necessity upon them to speak out the truth of many heavie imputations which with a loud voice by many a tongue are laid on them chusing rather to lie under the hazard of all the reproach which their unfriendly reports could bring upon them then to make an Apologie wherein their denial might bring upon them the infamy of lying or their grant the fastening by their own testimony upon the back of their party the Crimes alleadged against them Notwithstanding so much is broken out from under all their coverings as will make good what hath been said Hitherto they have had but three places of abode New-England Holland London That any where else they have erected Congregations I do not know Of their adventures in these three places we will speak a little In New-England when Master Cotton had gotten the assistance of Master Hooker Master Davenport and sundry other very worthy Ministers beside many thousands of people whom God in his mercy did send over to that new world to be freed from suffering and danger in the day of their Countreys most grievous calamities being there alone without the disturbance of any enemy either within or without What were the fruits of their Church-way First it forced them to hold out of all Churches and Christian Congregations many thousands of people who in former times had been reputed in Old-England very good Christians I have heard sundry esteem the number of the English in that Plantation to exceed Fourty thousand men and women when Master Cotton is put to it he dares hardly avow the one half of these to be members of any Church P But if we do beleeve others who were eye-witnesses also they do avow That of all who are there Three parts of Four will not be in any Church Q 1. To us it seemeth a grievous absurdity a great dishonour to God and cruelty against men to spoil so many thousand Christians whom they dare not deny to be truely religious of all the priviledges of the Church of all the benefits of Discipline of all the comfort of any Sacrament either to themselves or to their children to put them in the condition of Pagans such as some of them professe all Protestants to be who are not of their way Q 2. A second evil of their Way is That it hath exceedingly hindred the conversion of the poor Pagans God in great mercy having opened a door in these last times to a new world of reasonable creatures for that end above all that the Gospel might be preached to them for the enlargement of the Kingdom of Christ The principles and practice of Independents doth crosse this blessed hope What have they to do with those that are without Their Pastors preach not for conversion their relation is to their Flock who are Church-members converted already to their hand by the labours of other men before they can be admitted into their Church Of all that ever crossed the American Seas they are noted as most neglectful of the work of Conversion I have read of none of them that seem to have minded this matter Q 3. onely Master Williams in the time of his banishment from among them did assay what could be done with those desolate souls and by a little experience quickly did finde a wonderful great facility to gain thousands of them to so much and more Christianity both in profession and practice then in the most of our people doth appear R But the unhappinesse of these principles whereof we speak did keep him as he professeth from making use of that great opportunity and large door which the Lord there hath opened to all who will be zealous for propagating of the Gospel S Thirdly the fruits of Independency may be seen in the profession and practices of the most who have been admitted as very fit if not the fittest members of their Churches These have much exceeded any of the Brownists that yet we have heard of first in the vilenesse of their Errours secondly in the multitude of the erring persons thirdly in the hypocrisie joyned with their errours fourthly in malice against their neighbours and contempt of their Superiours Magistrates and Ministers for their opposition to them in their evil ways and lastly in their singular obstinacie stiffly sticking unto their errours in defiance of all that any upon earth could do for their reclaiming or that God from heaven almost miraculously had declared against them All this I will make good by the unquestionable Testimonies of their loving friends For the vilenesse of their Errours They did avow openly the personal inhabitation of the Spirit in all the godly his immediate revelations without the Word and these as infallible as Scripture it self T This is the vilest Montanism They avowed further with the grossest Antinomians That no sin must trouble any childe of God That all trouble of conscience for any sin demonstrates a man subject to the Covenant of Works but a stranger to the Covenant of Grace V That no Christian is bound to look upon the Law as a rule of his conversation X That no Christian should be prest to any
duty of holinesse Y Neither here did they stand but went on to aver the death of the soul with the body Z That all the Saints upon earth have two bodies AA That Christ is not united to our fleshly body but they would have him to be united to our new body BB with the same union where with his humanity is united with his Godhead That Christs Manhood was not now in the heavens CC but that his body was his Church These abominable errours and many more of this kinde to the number of Fourscore and eleven DD the New-English Independency did produce to the world in a very short time For the second The number of the erring persons this is said to have been incredible not onely multitudes of men and women every where were infected EE but almost no Society no Family of that Land was free of that Pest BB Boston the best and most famous of their Churches was so far corrupted that few there were untainted GG Concerning the Hypocrisie of these Hereticks it was exceeding great None appeared so humble so holy so spiritual and full of Christ as they HH In their speech nought but self-denial II In their prayers ravishing affections and heavenly expressions KK All their singular opinions were for the advancing of Free-grace LL For the glorious light of the Gospel for the setting up of naked Christ on his Throne MM Their malice towards all that dissented from them was so extreme that they made the life of many the most religious of their Neighbours to be bitter and a wearisome burden to them NN For their Ministers some of them they adored Master Cotton and Master Wheelwright they set up as the onely true Preachers of the Covenant of Grace they extolled them to the skies avowing that since the Apostles dayes none had received so much Gospel-Light as they OO But the rest of the Preachers not onely all in Old England PP but also all in New-England except a very few and most of all the best the most zealous and Orthodox even the instruments of their own conversion were to them Baals Priests Legal Preachers Popish Factors Scribes and Pharisees Enemies to the Gospel voide of the Spirit of Grace QQ Their contempt of the Magistrates was as great as of the Ministers Their late Governour they professed was a true friend to Christ and Free-grace RR but Master Winthrop their present Governour and the most of the Magistrates they proclaimed enemies of Grace Persecutors Antichrists Ahabs Herods Pilates whom God would destroy SS Their Preacher Master Wheelwright would exhort the people in his Sermon to deal with the Magistrates as such remembring them how Moses had killed the Egyptian TT Their Heresies did bring on so dangerous seditions as in a short time did put their Common-wealth in a clear hazard of utter ruine VV for the Heretikes had drawn to their side not onely multitudes of the people but many of the ablest men for parts in all Trades especially the Souldiers XX They kept such intimate familiarity and open correspondence with the most eminent men of the Land Mistresse Hutchinson and the late Governour kept almost every day so private and long discourse with Master Cotton that made them conclude all was their own YY and forced the wise Governour Master Winthrop to prevent their designes to put the former Governour and all that followed him from their places in the general Court and to desire him and them to be gone which was counted a real though a civil banishment out of their Land ZZ Also to disarm the most of that faction expresly upon fear least the Tragedy of Munster should be acted over again in New-England AAA Master Williams told me that he was imployed to buy from the Savages for the late Governour and Master Cotton with their followers a proportion of Land without the English Plantation whither they might retire and live according to their own minde exempt from the Jurisdiction Civil and Ecclesiastick of all others Master Williams was in so great friendship with that late Governour when he told me so much That I beleeve he would have been loth to have spoken any untruth of him Their obstinacy in all these things was truely marvellous for after all the pains which their godly Pastors took upon them in Preaching in Conference in Publike Disputations After the Magistrate had executed the Law and inflicted civil punishments upon some of their prime Seducers yea when God visibly from the Heavens had declared his anger against some of their cheif Leaders punishing Mistresse Hutchinson with a monstruous birth of more then thirty mis-shapen Creatures at one time BBB and Mistresse Dyer her principal assistant with another monstrous birth CCC of one Creature mixed of a Beast of a Fish and a Foul Notwithstanding all these admonitions their obstinacy was so great that many of them continued pertinacious without any repentance DDD For some of them separating of their own accord others being banished by the Magistrate retired into those Lands which Master Williams had bought for them and in that their new Habitation they continued not long till beside all the named Errours they fell into many more both Errours and Schisms EEE And Mistresse Hutchinson did make a new Separation retiring to a new dwelling FFF where after her long contempt of divine and humane patience at last God did let loose his hand and destroyed her sending in upon her a company of the Savages who burnt her self her house and all that she had GGG Notwithstanding all that God and man at that time and since hath done to discover the evil spirit that raged in that way yet such is the stoutnesse of many especially of the late Governour whose hand in all that businesse was cheif that to this day if you will confer with them they will assure That Mistresse Hutchinson was much mistaken and wronged that she was a most pious woman and that her Tenents if well understood were all true at least very tolerable We have oft marvelled that the Eldership of Boston did never so much as call her before them to be rebuked for any of her Errours though their general Assembly had confuted and condemned them yet still she was permitted to go on till the zeal of the new Governour and the general Court did condemn her to perpetual banishment then and not till then so far as we can perceive by the story did the Church of Boston begin a processe against her and when the processe was brought to an end Master Cotton by no means would put it in execution that burden was laid on the back of Master Wilson his Colleague how ever not the fittest instrument being the person to whom Mistresse Hutchinson from the beginning had professed her greatest opposition and when the sentence was pronounced against her they tell us That the great cause of it was none of her Heresies or Errours but her other practises especially
her grosse lying HHH The prophanenesse also of these persons is considerable their profession of piety being so fair that they avow their standing aloof from all the Reformed Churches as unclean because of their mixture with the prophane multitude Beside all that is said of their Heresies Schisms Contentions Contempt of Magistrates and Ministers all which are the prophane works of the flesh We read of further pollution breaking out among them as both Master Cotton and Master Wells do testifie III Out of the Governour Master Winthrops Narration I remark one abomination which to me seems strange That the Midwives to their most zealous women should not onely have familiarity with the divel but also in that very service should commit divellish Malefices which so far as they tell us were not onely past over without punishment but never so much as inquired after KKK All this and more we read of the Independents in New-England in one short Narration of two or three yeers accidents among them what if we had their full History from any faithful hand it seems that many more mysteries would be brought to light which now are hid in darknesse It is not our intention to bring any man to a prejudice or the least distast of the Grace and Gifts which God hath bestowed on Master Cotton or any other in New-England would to God that all our Questions with them were come to that issue they should finde us here as willing as their greatest admirers to prize to embrace and as our weaknesse will permit to imitate what ever good did shine in any of them But we have made these Observations from what themselves have written to bring if it be possible their own hearts or if this be desperate yet the mindes of others to a suspition of that their new and singular way which the Lord hath so manifestly cursed with bader fruits and greater store of them then ever yet did appear upon the Tree of Brownism which they do so much disgrace as an unlucky Plant notwithstanding all the Gifts and Graces wherewith Ainsworth Robinson and some others of its Branches have been adorned by God in as rich a measure as have been seen in any who to this day have ingrafted themselves into their new and bitter root of Independency The Testimonies A Master Cottons Letter to Skelton p. 3. Your other Errour that our Congregations in England are none of them particular Reformed Churches requireth rather a Book then a Letter to answer it You went hence of another judgement and I am afraid your change hath sprung from New-Plymouth men whom though I much esteem as godly loving Christians yet their Grounds which for this Tenent they received from Master Robinson do not satisfie me though the man I reverence as godly and learned Rathbones Narration p. 1. The Church at New-Plymouth was as I am informed one of the first Churches that was settled in New-England having been a part of Master Robinsons Church in Holland that famous Brownist from whence they brought with their Church Opinions and Practises and which they there still hold without any alteration so far as ever I could learn Master W. an eminent man of the Church at Plimouth told W. R. that the rest of the Churches of New-England came at first to them at Plimouth to crave their direction in Church courses and made them their patern B Vide Purchase Pilgrims in his discourses of America in divers Letters from New-England C Cottons Letter to the Reader before Hildershams Commentary upon John 1632. That one Letter of his to a Gentlewoman against the Separation which without his consent a Separatist Printed and Refuted hath so strongly and cleerly convinced the Iniquity of that way that I could not but acknowledge in it both the wisedom of God and the weaknesse of the Separatists His wisedom in bringing to light such a beam of his Truth by the hand of an adversary against the minde of the Author and the weaknesse of the other to advance the hand of this Adversary to give himself and his cause such a deadly wound in open view as neither himself nor all his associates can be able to heal in which respect I conceive it was that the industrious Doctor Willet stileth this our Author Schismaticorum qui vulgo Brownistae vocantur Malleus The Hammer of Schismaticks whom they commonly call Brownists D Vide supra A. E Edwards Antapology p. 17. Knowing something of the story of Master Goodwins first coming to fall off from the Ceremonies having seen and perused the Arguments that past betwixt him and Master Cotton and some others Master Goodwin assured me some moneths after his going off that he had nothing to say but against the Ceremonies the Liturgy offended him not much lesse dreamed he of this Church-way he since fell into F Cottons Letter from New-England to his friends at Boston October 5. 1635. Some other things there be which were I again with you I durst not take that liberty which some times I have taken I durst not joyn in your Book-Prayers G Ibidem I durst not now partake in the Sacraments with you though the Ceremonies were removed I know not how you can be excused from Fellowship of their sins if you continue in your place While you and some of my other friends continue with them I fear the rest will settle upon their Lees with more security The wise-hearted that left their Stations in Israel I doubt not were some of them if not all useful and serviceable men in their places yet they did themselves and their Brethren more good service in going before their Brethren as the Goats before the Flocks Jere. 50.8 then if they had tarried with them to the corrupting of their own wayes 2 Chro. 11.14 16. Antap. p. 32. After his going into New-England and falling into the Church-way there and sending over Letters into England about the new way presently after these Letters began the falling off and questioning Communion in our Churches H Antap. p. 32. One of you to wit Master Goodwin was so ingaged in his thoughts of one of the Ministers of New-England to wit Master Cotton by whom I am sure he was first taken off that he hath said there was not such another man in the world again Ibidem p. 22. One of you told some friends that he had found out a Form of Church-Government as far beyond Master Cartwrights as his was beyond that of the Bishops Master Williams Examination of Master Cottons Letter p. 47. Some of the most eminent amongst them have affirmed that even the Apostles Churches were not so pure as the new English Churches I Vide supra F. K Antap. p. 40. He hath had his Errours and I refer you for proof to his discourse about cleering the Doctrine of Reprobation See the Preface of Doctor Twisse his Answer L The short Story in the Preface par 10. What men they saw Eminent in the Countrey and of most
esteem in the hearts of the people they would be sure still to father their opinions upon them and say I hold nothing but what I had from such and such a man Ibid. p. 65. She pretended she was of Master Cottons judgement in all things M Williams Examination p. 12. Some few yeers since he was upon the point to separate from the Churches there as legal Ibidem p. 33. How could I possibly be ignorant as he seems to charge me of their estate when being from first to last in Fellowship with them an Officer amongst them had private and publike agitations concerning their estate with all or most of their Ministers N Short story Preface p. 7. By this time they had to patronise them some of the Magistrates and some men eminent for Religion Parts and Wit Ibidem p. 25. Master Wheelwright had taught them that the former Governour and some of the Magistrates then were friends of Christ and Free-grace but the present were enemies The former Governour never stirred out but attended by the Serjeants with Halberts or Carrabines but the present Governour was neglected Ibid. p. 35. After that she had drawn some of eminent place and parts to her party whereof some profited so well as in a few moneths they out-went their Teacher Ibidem p. 33. Vpon the countenance which it took from some eminent persons her opinions began to hold up their heads in the Court of Justice N 2. Ibidem p. 32. It was a wonder upon what a sudden the whole Church of Boston some few excepted were become her new converts and infected with her opinions Ibid. Preface p. 7. In the Church of Boston most of these Seducers lived Ibid. p. 36. The Court laid to her charge the reproach she had cast upon the Ministery in this Countrey saying That none of them did preach the Covenant of Free-grace but Master Cotton She told them that there was a wide difference between Master Cottons Ministery and theirs and that they could not hold forth a Covenant of Free-grace because they had not the Seal of the Spirit Ibidem p. 50. All the Ministers consented to this except their Brother the Teacher of Boston Ibid. p. 52. Master Wheelwright being present spoke nothing though he well discerned that the judgement of the most of the Magistrates and near all the Ministers closed with the affirmative Ibidem p. 21. Albeit the Assembly of the Churches had confuted and condemned most of these new opinions and Master Cotton had in publike view consented with the rest yet the Leaders in these Erroneous wayes stood still to maintain their new Light Master Wheelwright also continued his preaching after his former manner and Mistresse Hutchinson her wonted meetings and exercises and much offence was still given by her and others in going out of the ordinary Assemblies When Mr. Wilson the Pastor of Boston began any exercise it was conceived by the Magistrate that the case was now desperate and it was determined to suppresse them by Civil Authority O Apologetical Narration p. 5. We had likewise the fatal miscarriages and shipwracks of the Separation whom you call Brownists as Land-marks to forewarn us of these Rocks and Shelves they run upon Cottons Letter to Williams pag. 12. I said that God had not prospered the way of Separation because he hath not blessed it either with peace among themselves or with growth of grace The Lord Jesus never delivered that way of Separation to which they bear witnesse nor any of his Apostles after him nor of his Prophets before him We do not come forth to help them against Jehovah this were not to help Jehovah but Satan against him We cannot pray in Faith for a blessing upon their Separation which we see not to be of God nor to lead to him It is little comfort to the true Servants of Christ that such inventions of men are multiplied P Answer to the thirty two Questions p. 7. Whether is the greater number these that are admitted to Church-Communion or these that are not we cannot certainly tell Q 1. Plain dealing p. 73. Here such confessions and professions are required both in private and publike both by men and women before they be admitted that three parts of the people of the Countrey remain out of the Church so that in short time most of the people will remain unbaptised Q 2. Williams of the name Heathen p. 6. Nations protesting against the Beast no Papists but Protestants may we say of them that they or any of them may be called in true Scripture sence Heathens that is the Nations or Gentiles in opposition to the people of God which is the onely Holy Nation Such a departure from the Beast in a false constitution of National Churches if the bodies of Protestant Nations remain in an unregenerate estate Christ hath said they are but as Heathens and Publicans Q 3. Plain dealing p. 21. There hath not been any sent forth by any Church to learn the Natives language or to instruct them in our Religion first because they say they have not to do with them being without except they come to hear and learn English R Williams of the name Heathen p. 10. For our New-England parts I can speak it confidently I know it to have been easie for my self long ere this to have brought many thousands of these Natives yea the whole Countrey to a far greater Antichristian conversion then ever was heard of in America I could have brought the whole Countrey to have observed one day in seven I adde to have received Baptism to have come to a stated Church meeting to have maintained Priests and Forms of Prayer and a whole form of Antichristian worship in life and death S Ibid. p. 11. Wo be to me if I call that conversion to God which is indeed the subversion of the souls of millons in Christendom from one false worship to another Williams Key unto the language of America p. 9. To which I could easily have brought the Countrey but that I was perswaded and am that Gods way is first to turn a soul from its idols both of heart worship and conversation before it is capable of worship to the true God T Short story p. 32. Many good souls were brought to waite for this immediate revelation then sprung up also that opinion of the indwelling of the person of the Holy Ghost Ibidem Preface p. 13. That their own revelations of particular events were as infallible as the Scripture V Short story Preface pag. 2. Sin in a childe of God must never trouble him Trouble in conscience for sins of Commission or for neglect of duties sheweth a man to be under a Covenant of Works X Short story Preface p. 2. A Christian is not bound to the Law as the rule of his conversation Y Ibid. p. 3. No Christian must be pressed to duties of Holinesse Z Short story Preface p. 13. Their Leaders fell into more hideous delusions as that the souls of
any thing as they were forced to go home others had their children taken with Convulsions which they had not before nor since and so were sent for home So that none were left at the birth but the Midwife and two other whereof one fell asleep at such time as the childe died which was about two hours before the birth The Bed wherein the mother lay shook so violently that all who were in the Room perceived it KKK 2. Ibid. p. 63 64. Then Master Cotton told the Assembly That whereas she had been formerly dealt with for matter of Doctrine he had according to the duty of his place being the Teacher of the Church proceeded against her unto admonition But now the case bring altered and she being questioned for maintaining of untruth which is matter of Manners he must leave the businesse to the Pastor Master Wilson to go on with her but withal declared his judgement in the case from that in the Revelation ch 22. That such as make and maintain a lie ought to be cast out of the Church and whereas two or three pleaded that she might first have a second Admonition according to that in Titus 3.10 He answered That that was onely for such as erred in point of Doctrine but such as shall notoriously offend in matter of conversation ought to be presently cast out as he proved by Ananias and Saphira and the incestuous Corinthian Ibid. p. 65. It was observed that she should now come under Admonition for many foul and fundamental Errours and after he cast out for notorious lying CHAP. IV. The Carriage of the Independents in Holland at Roterdam and Arnhem THe fruits of this way in Holland are not much sweeter then these we have tasted in New-England All the time of their abode there they were not able to conquer to their party more then two Congregations and these but very small ones of the English onely For to this day I have not heard of any one man of the Dutch French Scottish or any other Reformed Church who have become a Member of any Independent Congregation Their first Church in Holland was that of Roterdam which Master Peters A not the most settled head in the World did draw from its ancient Presbyterial Constitution to that new frame which it seemeth he also learned by Master Cottons Letters from New-England This Church became no sooner Independent then it run into the way of such shameful Divisions as their Mother at Amsterdam had gone before them Their Pastor Master Peters was soon weary of them or they of him for what causes themselves best know but sure it is he quickly left them and went for New-England The Church was not long destitute of Pastors for about that time Master Ward and Master Bridge came over to them from Norwich where they ever had lived fully conform without any contradiction either to Episcopacy or Ceremonies onely they withstood Bishop Wrens last Innovations B So soon as they came to Roterdam without any long time of adveisement they conformed themselves to the Discipline which Master Peters had planted C They renounced their English Ordination and Ministerial Office joyning themselves as meer private men to that Congregation which afterward did choose and ordain both of them to be their Ministers D It was not long before Master Simpson also came hither from London and renouncing also his Ordination E joyned himself as a private member with them Then did the Spirit of Division begin to work among them and so far to prevail that Master Simpson malecontent with Master Bridge for hindering the private members of the flock to prophesie after the Brownists way did separate himself and erect a new Congregation of his own F Betwixt these two Churches the contentions and slanders became no lesse grievous then those of Amsterdam betwixt Ainsworth and Johnsons followers and in this much worse that they of Roterdam abode not at one Schism but after Master Simpsons separation broke out again into another subdivision Master Bridges Congregation was so filled with strife so shameful slanders were laid upon his own back that displeasure did hasten the death of his wife G and did well neer kill himself making him oft professe his repentance that ever he entred into that society H As for Master Ward his Ministery became so unsavoury to that people that they did never rest till judicially by their own Authority alone for Presbytery they had none and Master Bridge did dissent from that act of unjust oppression they had deposed Master Ward from his pastoral charge I This act was much stumbled at by divers who were fully perswaded of Master Wards integrity and at last by the intercession of some from the Church of Arnhem he was restored to his place but the ground of the controversie was no wayes touched For when the four Commissioners from Arnhem Master Goodwin Master Nye Master Laurence and another had met in a Chamber of a private house in Roterdam with some Members of that faulty Congregation K and so made up their famous Assembly which the Apologists are pleased to equal if not to prefer to all the Assemblies they ever had seen L Whether that National Synod wherein Master Nye had seen the flowre of the Scottish Nation enter into the Covenant with very great devotion Or this great Assembly at Westminster where he and his Brethren oft have seen sitting the Prince Elector the most Noble Members of both Houses of Parliament the prime Divines of all England the Commissioners of the Church of Scotland That Assembly I say of Roterdam did not so much as touch the main question they drew a thin skin over the wound but durst not assay to lance it to the bottom For did they ever rebuke or so much as once speak to the people of that Congregation for usurping a Tyrannicall Authority to depose their Pastor Did they tell Master Ward of his siding with Master Simpson against Master Bridge in the matter of Prophesie did they ever attempt to cognosce on the great scandal the ground of all the rest Master Simpsons Separation did they make any hearty and solid reconciliation betwixt Master Ward and the Church It seems the Assembly was wiser then to meddle with evils which they found much above their strength to remedy Master Ward found himself after his restitution in so pittiful a condition with his new friends that he left their Company M The two Churches were irreconcileable till both Master Bridge and Mr. Simpson had removed their Stations to England and even then the concord could not be obtained till the Dutch Magistrate had interposed his authority N Neither by this means could Master Simpsons Church be perswaded to return to Master Bridges till for their meer pleasure they got that Congregation to remove one of their prime members without the alleadging of any cause but their own peremptory will and satisfaction O When by so much
That God is not onely the Author of sin KK but also of the sinfulnesse the very Formality the Anomy the Ataxy the Pravity of sin LL A doctrine which all Protestants ever did abhor as high Blasphemy and which the Assembly of Divines with both the Houses of Parliament did condemn as such appointing Master Archers Book for that worst Heresie of the Libertines and grossest Blasphemy of the Antinomians to be solemnly burnt by the hand of the Hangman MM There was also another sparkle of new Light brake up in that Church wherein one of their Doctors doth so much delight to this day That not being content to have holden it out in Holland he is said to have Preached it over and over in the most solemn Assemblies both of Scotland and England That it is a duty incumbent to all who would be perfit to know God as God without Christ without the Scripture in notions abstracted not onely from all Grace but from all Scripture and from Christ NN I dare not affix unto this the late Doctrine of some Seraphick Jesuites and Monks wherein they have extravagated in their Lent Sermons so many absurd and Heretical senses as some very learned and good men have done in Print without any answer OO yet I must professe if it be a truth it is a very metaphysical one and much transcending my shallow understanding In that Church also the Doctrine of extreme Unction was so far brought back That they began to annoint their sick with oyl PP taking it as an Ordinance of Christ and a kinde of a Sacrament for the people at least a holy Ceremony no lesse of divine Institution then Ordination and imposition of hands were for Officers QQ Also they set on Foot another Religious ceremony in their Congregation the holy Apostolick kisse RR And as if all these innovations had not been sufficient they begun to put down all singing of Psalms and to set up in their place Their singing Prophets making one man alone to sing in the midst of the silent Congregation the hymns which he out of his own gift had composed SS 1 And this as I am informed by some who have been present is now the settled practice of the remainder of the Church of Arnhem Master Edwards layes to their charge not onely that their principles lead to that horrible Errour which 〈◊〉 of their followers maintain The mortality of the sou◠〈◊〉 but also that their cheif Doctors had Preached both is 〈◊〉 and England without the rebuke of any of their fr◠〈…〉 of the Saints go not after death to the Heavens SS◠〈…〉 same place the Pastor of Arnhem without the reproof o◠any of his party to this day so far as ever I heard doth take away and deny that Heaven and that Hell which all Christians before him did ever beleeve and in the place thereof gives us new Heavens and new Hells of his own invention He tells us confidently That no soul before Christs Ascension did ever enter into that place which we commonly call Heaven neither ever shall enter there if you except Christ alone unto the last day That all the souls of the godly remain in a place of the higher Region of the Air or at highest in the Element of the Fire That Enoch and Elias that the soul of Christ before the Resurrection and the soul of the good Theif went no higher SS 4. He tells us That the place of the damned before the last judgement is not any infernal fire but some prison in the low Region of the Air or at lowest in some place of the Sea After the day of judgement he makes Hell a very large place the whole Elements the Heavens of the Planets and of the fixed Stars yea the whole Heavens except that wherein God and the Angels do dwell being all turned to their first matter to him is Hell With such fine new speculations do the Independent Pastors feed their Flocks SS 5 I have heard also one of their Doctors deliver it as his opinion That it was expedient for the Minister in Preaching to have his head covered and the people in time of Preaching to sit uncovered But in the holy Communion that it was expedient the Minister should celebrate that Sacrament uncovered unto the people covered I do not deny my suspition of the Spirit of these men who are not affraid in so short a time to vent such a multitude of strange novelties But the clearest memento which God hath given us to beware of the wayes of that Church is Their bitter and shameful contentions among themselves which if not stopped by the Churches dissolution might long before this day have produced as foul effects as any of the former A part of this story and but a part of it you may read in that unanswerable Book of Master Edwards where at length you will see how their new fancies brought them to so bitter publike contention and irreconcileable strife as made their people confesse their doubting of the truth of their way TT and their principal Doctor Master Goodwin to avow his inclination to desert their society and leave their Church VV The Testimonies A Anatomy of Independency pag. 24. That Independent Church at Roterdam was formerly under Presbyterial Government and conformable to the Dutch Churches and had onely begun to decline in Master Peters his time B Antap. p. 17. Master Bridge and Master Burrows were men judged conformable till the yeer of Bishop Wrens visitation and the sending down of his Injunctions to Norwich C Ibid. Master Bridge fell suddenly into the Church-way as the short space between his Suspension at Norwich and his being received into a Church at Roterdam and thereupon his first Letter to some of his old friends in Norwich will fully shew D Anatom pag. 23. They all renounced their Ordination in England and ordained one another in Holland first Master Bridges ordained Master Ward and then immediately Master Ward ordained Master Bridges E Antap. pag. 142. Master Simpson after some time of beholding the order and way of the Church at Roterdam desired to be admitted a Member and was upon his Confession received in F Ibid. Master Simpson stood for the Ordinance of prophecying and that the people on the Lords day should have liberty after the Sermon to put doubts and questions to the Ministers Mr. Bridge opposed Yet he yeelded so far that the Church should meet on a week day and then they should have that liberty but this would not satisfie Master Simpson whereupon the difference increased and Master Simpson would abide no longer but quitted that Church and with the help of a woman whom Master Bridge called the Foundresse of Master Simpsons Church set up a Church against a Church G Mistresse Bridge laid these bitter differences and reports so to heart that they were a great means of her death H Ibid. Whether Master Bridges weaknesse and distempers were not occasioned by the divisions
and wicked scandals raised upon him as well as by the Air of Roterdam himself knows best Ibid. p. 143. Vpon Master Simpsons renting from the Church and setting up a Church against a Church under Mr. Bridges nose and upon wicked reports raised about Master Bridges there grew that bitternesse evil speakings and deep censurings deadly feuds amongst these Ministers and their Churches as never was more betwixt the Jews and the Samaritans Master Bridge confessed to me there were not such sharp tongues nor bitter divisions as these Anatom p. 6. Of these reproachings Master Bridges hath found notable experience at Roterdam to the tyring out of his spirit amongst them there in so much as he hath been often heard to affirm That if he had known at first what he met with afterward he would never have come amongst them nor being amongst them have given them such liberty as he had I Antap. p. 35. Master Ward Master Bridges colleague and old friend at Norwich was deposed from his Ministery and Office by Master Bridges Church for frivolous matters K Antap. p. 184. I much wonder how you can call the meeting of Master Goodwin and Master Nye with two Gentlemen more calling Master Bridge with the rest of that Church supposed to be Delinquents such a solemn Assembly L Apol. Naration p. 20. The Ministers of the Church offended with other two Gentlemen of much worth Members thereof were sent as Messengers from that Church and at the introduction and entrance of that solemn Assembly the solemnity of which hath left as deep an impression upon our hearts of Christs dreadful presence as ever any we have been present at M Antap. p. 141. I desire to know whether Master Ward after he was restored did as formerly officiate in that Church and how long and whether Master Bridge and he continued as fellowâ—Ministers and whether between them two and between the Church and Master Ward there was that mutual carriage that ought to be between fellow-Ministers and Ministers and People N Anatom pag. 49. The way of Vnion of thâ—se Churches could never be found till the Magistrates Authority and Command found it O Anato p. 6. These two Churches being of late commanded by the Magistrates of Roterdam to unite again in one and that Church whereof Master Simpson was Minister being unwilling to joyn to the other unlesse some Members thereof should be cut off first especially one and the Church whereof that party was a Member being willing to gratifie the other in this and yet professing and attesting as an act of the whole Church by writing That all the time he had been a Member his conversation had been without offence Yet their Teacher was forced as himself confessed with grief of heart having nothing to except against the person to urge him to take his dismission from the Church P Ibid. Adde hereunto the defection of some of their Members to Anabaptism and how apt others of them are to be made a prey therein more then the Members of other Reformed Churches as late instance hath manifested some having professed Master Simpsons principles have made them Anabaptists Q Anatom p. 24. They cannot shew us such a fraternity between them and any Reformed Church as I am and I beleeve truely informed Master Simpsons Church whether by him or after his time by Master â—imons I have not enquired entered into with thâ—se of the â—eparation at Amsterdam by a mutual covenant and agreement to own each other I beleeve it to be by vertue of that Covenant that some of their Members not Officers of the Church do publikely Preach in Master Canns Pulpit at Amsterdam R Antap. p. 51. I can tell you how some of you who have not Churches here in London go to separate Churches to partake of the Lords Supper Ibid. p. 56. Instance hath been given me particularly by a great friend of yours now in London that when some of you have come to Amsterdam you never would go to Master Herrings a good old Nonconformist but you have gone to Master Cann the Separatist and to his Church Ibid. For their going to the Brownists and conversing with Master Cann more then us that is undeniable S Apol. Narration p. 5. Whose sincerity in their way hath been testified before the world and will be unto Generations to come by the greatest undertaking but that of our Father Abraham out of his own Countrey and his Seed after him T Vide supra L. V Apol. Nar. p. 3. In this inquiry we looked upon the Word of Christ as impartially and unprejudicedly as men made of flesh and blood are like to do in any juncture of time that may fall out X Ibid. p. 22. We lost some friends and companions our fellow-Labourers in the Gospel as precious men as this Earth bears any Y Apol. Nar. p. 22. When it pleased God to bring us his poor exiles back again Ibid. p. 23. Which was as great an affliction to us as our former troubles and banishment Ibid. p. 31. Consider us as these who for many yeers suffered even to exile Z Antapol p. 26. How dare you affirm that for your consciences you were deprived at once of what ever was deer to you were not your Wives Children Estates Friends and Lives dear to you had you not all these with you and did you not in the Netherlands live in the best places in much plenty ease and pomp what great deprivation is this of what ever is dear for men to take their own times and to go in Summer with Knights Ladies and Gentlewomen with all necessaries into Holland and there to take choice of all the Land and with Wives Children Friends and Acquaintance free from the fears and possibilities of vexation from the Spiritual Courts and Prisons to enjoy all plenty and freedom as you did many would have been glad and still would be to be so exiled into Holland and to be able to spend there two or three hundred pounds per annum AA Cottons 6. Vial pag. 9. I dare not take up such carnal imaginations as that Christ shall come bodily and reign here upon Earth BB Glimpse of Sions glory p. 33. If God have such an intention to glorifie his Church and that in this world what manner of persons ought yee to be because ye are beginning this despised work gathering a Church together which way God will honour certainly the Communion of Saints and Independency of Congregations God will honour CC Daniel 12.11 From the time that the daily Sacrifice shall be taken away there shall be 1290. dayes what is the meaning of this A day is usually taken for a yeer This abomination of desolation was in Julians time in the 360. yeer now reckon so many yeers according to the number of the dayes it comes to 1650. and it is like to be it as any that can be named But it is said Blessed is he that comes to the 1335. dayes that is fourty five yeers more
not Heaven It s most probable that Christs soul never went into the highest Heavens till his Body went also Ibid. None but Christ and so none before Christ ever entered the highest Heavens The way to Heaven was never opened till Christ the high Priest entered Body and Soul into it The highest Heavens never had but one man into them namely Christ nor shall have till the worlds end Ibid. p. 25. If you ask where this place of Paradise is I answer It must be below the highest Heavens therefore surely it is in the Region or Element of fire where the Sun and Stars are or in the highest Region of the Ayr. SS 5. Archers personal raign p. 35. At the day of judgement the wicked shall be sent with the Devil unto Hell which Hell shall not be that which is now called Hell but another for the Hell that now is is but a prison and not the place of execution At the last day this Hell that now is shall cease This Hell which is at present to be sure is in some of the places of the Air or the Waters and not in the Earth But the Hell which shall be the everlasting torment of all the damned shall be all this lower and visible World All the places of the Earth Water Air Sun Moon Stars and the Fire called the Heavens and the Earth The things which God immediately made out of nothing shall never change As the highest Heavens and the Angels in them and the souls of men and this Chaos called the Earth but all other things being made out of something even out of this Earth or Chaos they shall after a time change and so all this World shall come to an Earth or Chaos again God in time did make two places Heaven and Earth immediately out of nothing to be eternal places the one of Joy the other of Torment Thus you see when Hell was made but it was quickly covered and shall not be uncovered till Christ do it at the last day TT Antap. p. 36. The Gentleman censured brings an accusation against Master Nye charging him with Pride want of Charity c. And this being brought before the Church continued in debate about half a yeer three or four days in a week and sometimes more before all the Congregation divers of the Members having callings to follow they desired leave to be absent Master Goodwin oft professed publikely upon these differences If this were their Church-fellowship he would lay down his Eldership and nothing was more commonly spoke among the Members then that certainly for matter of Discipline they were not in the right way for that there was no way to bring things to an end VV Vide supra TT CHAP. V. The Carriage of the Independents at London YOu have gotten a taste of the Fruits of this Tree as it grows in New-England and Holland When it is transplanted to Old-England consider if the Grapes of it be any thing sweeter These Five last yeers the chief of that party both from Arnhem Roterdam and New-England have kept their residence at London to advance by common counsels and industry their Way in these days of their hopes A full account of their courses in that place cannot be expected so long as many passages concerning them lie in the dark and the end is not yet come But three things seem to be clear which make their Way at London no more lovely then in the places mentioned First they have been here exceeding unhappie in retarding and to their power crossing the blessed Reformation in hand Secondly they have pregnantly occasioned the multiplication of Heresies and Schisms above all that ever was heard of in any one place in any former Age. Thirdly they have occasioned such Divisions in the State that had it not been for the extraordinary mercies of God the Parliament and all that follow them had long ago been laid under the feet of their enraged enemies and the whole Isle long before this totally ruined As for the first The Reformation of Religion so much wished for by all the godly for so many yeers all know it could never have been attained without the help of an Assembly of Divines Who opposeth the necessary Mean cannot be taken for a friend of the End The Assembly the necessary means of Reformation was for a very long time hindred by the diligence of the Independent party to be called A and when to their evident grief and discontent the Parliament had voted its calling they may remember their extraordinary industry to get it modelled according to their Principles both in its members and power B to have it an elective Synod onely for advice to consist of so many of themselves and of their favourers as was possible not any known Divine of any parts in all England of their opinion being omitted How cautious they were by great slight of hand to keep off so many of the old Puritan Unconformists and how much more enclinable towards men of Episcopal and Liturgick principles themselves do know This their underhand-working before the sitting of the Assembly was seen but by few but so soon as the Synod did sit it did then appear to the whole Company who were the men who made it their work and greatest studie to keep off by their endlesse Janglings the Assembly from concluding any thing that might settle the distracted Church C so that to this day after two yeers time and above in more frequent and learned Sessions then every we read of in any Assembly since the world began D There is nothing at all set up for the comfort of the afflicted Kingdom Their aversenesse to the Assembly doth appear not onely in their opposition to its calling in their retarding of its proceedings but in their pressing of its dissolution I do not speak of the huge Contumelies which some of their party have poured out upon the face of that most Reverend Meeting in a number of very wicked Pamphlets which to this day were never so much as censured though the Authors by name and sirname are complained of in Print But that which I speak of is the expresse Article of the Independent Petition desiring the Parliament in formal terms according to Master Peters dictates to dissolve the Assembly D 2. Had either the Popish faction or the Episcopal party or the malignant Courtiers procured the continuance of our woful Anarchie our anger would have been greater then our grief or shame But when the mercies of God now for some yeers have removed the Papists Prelats and Courtiers so far from us that by word or deed they have not hindred us in the least measure to heal the diseases of our Church at our pleasure that her wounds to this day should be multiplied and all kept open to drop out her best blood alone through the obstinacy of our Brethren though we compresse our indignation yet we cannot but be oppressed with a great measure of
not keep it off by all your friends c. B Antap. p. 255 When an Assembly was first agreed upon there were not many more Ministers and Scholars of your way in the Kingdom who were capable of such a Service then you got in to be Members of the Assembly so that you had as much advantage as your condition was capable of yea and favour too See the Orders of the Assembly which give no power at all of Jurisdiction to the few selected Divines but alone a power of advice C Antap. p. 269. I am confident had it not been for you five and a few more the Reformation intended had been in a far fairer way then now it is Brethren there are many complaints and that by your dear friends of the retarding the Work of Reformation by your means You are the Remora to the Ship under Sails you are the Spoaks in the Wheels of the Chariot of Reformation Parliament complains Assembly City Countrey all complain of the Work retarded and all is resolved into you five principally I could tell you many particular passages but you know what I mean In a word all the Prelates and the Papists cannot nor do not hinder so much the Work of Reformation as you five Members of the Assembly D 1. The Scribes Books carry already above 500. Sessions D 2. Prynnes fresh Discovery p. 17. They lately conspired together to exhibite a Petition to the Parliament for present dissolving the Assembly and sending them home to Countrey cures to prevent the setling of any Church Government to which end they met at the Winde-Mill Tavern where John Lillburn sat in the Chair and Master Hugh Peters suggested the advice which was accordingly inserted in the Petition E 1. Answer to 32. Quest p. 83. If that Discipline which we here practise be the same which Christ hath appointed and therefore unalterable We see not how another can be lawful So if a company of people shall come hither and set up another we cannot promise to approve of them in so doing E 2. Burtons Vindication p. 2. If the better heed be not taken there may be more haste to a Reformation then good speed A Reformation therefore will necessarily require longer time yet that we may not go blindfold about it See also Saltmarsh his Queres F Bastwicks second part of Independency Postscript p 37. Before the Independents Apparition in our Horison there were but three or four Sects known among us and they were few in number and well conditioned but out of the Independents Lungs are sprung above fourty several sorts of straâ—lers which before their coming over were never heard of among us John Lillburn related it unto me and that in the presence of others that returning from the wars to London he met fourty new Sects and many of them dangerous ones and some so pernicious that howsoever as he said he was in his judgement for Toleration of all Religions yet he professed he could scarce keep his hands off them so blasphemous they were in their opinions So that he gathered that these were now the last days wherein so many Heresies abounded There are innumerable diabolical Sects and so prodigiously impious that it is not for a Christian to name their opinions and most of them if not all were first Independents and such as separated from our Congregations as unholy and were of their new gathered Churches and followers of their Ministery G A short Answer to Adam Stewarts second part supposed to be written by John Goodwin p. 32. and 36. Is it not an ungodly thing to suffer men to be of any Religion Answer No For both our Saviour and the Apostles and the primitive Christians did the same Ought we not at least to keep our different Opinions and Religion unto our selves in obedience to the Civil Magistrate that commands it Answer No Because its better to obey God then man but if Jesuited Papists and other subtill Hereticks be suffered will they not seduce many unto their erroneous By-paths Answer Though a Toleration of erroneous Opinions may gain some to Satan yet Truth being therewith to be published and approved will in all probability not onely gain so many more to God but any one thus wonn to the Truth is worth thousands of these that fall from it H Cottons Model of Church and Civil power related in the Bloody Tenent p. 120. The falls of Common-wealths are known to arise from their diminishing the power of the Church and the flourishing of Common-wealths is observed to arise from the vigilant administration of the holy Discipline of the Church I Master Prynnes fresh discovery in the Epistle Their Libels actions speeches proclaim a plotted avowed confederacy among some furious Ringleaders of these Independent Sectaries against the Parliament Assembly and all their resolves in matters of Religion That which confirms me in this opinion is first the new seditious Covenants which the Members of some Independent Congregations enter into to adhere defend maintain to the uttermost of their power and contend for even to blood the establishment of that Independent Form of Church Government which themselves have set up and to oppose the Presbyterian Bastwicks second part p. 28. This that I now say I speak upon very good ground among these they think they may confide in they affirm they will not be beholding to the Parliament nor any body else for their liberty for they will have it and ask them no leave They have the Sword now in their hand and they think their party strong enough to encounter any adverse party And they professe they care not how soon they come to cutting of throats and speak of nothing but the slaughtering and butchering of the Presbyterians And therefore there is just cause given us to think we may expect better quarters from the very enemies then from the Independents who call us in their Pulpits Brethren but in their hearts hate us Ibid. Postscript p 6. The Presbyterian Government not suiting with their humour they abhor it and all such as endeavour to establish it and wish rather that all the old Trumpery were brought in again and professe they had rather have the Government of the Prelates Yea some of them have not been ashamed to protest unto Prelatical Priests That before the Presbyters shall rule over them they will cut all their throats and joyn with them for the reestablishing of the Hierarchy Ibid. p. 30. Professing that all such Preachers who Preach and write the least thing in opposition to their Opinions ought to be hanged And had they the power in their hands they would trusse them up as many can testifie Ibid. p. 45. They boast of 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 Abbettours in the Assembly and both Houses of Parliament and in many parts through the
yeelded yet how will they prove that the Scribes and Pharisees were of any other Tribe then of Levi CHAP. IX Whether the power of Ecclesiastick Iurisdiction belongs to the People or to the Presbyterie THe next Question concernes the power of Ecclesiastick Jurisdiction to whom it may be due by Ecclesiastick Jurisdiction is understood the admission of Members into a Church their casting out againe by Excomunication their reconciliation after repentance the Ordination of Officers their deposition from their charge the Determining of Questions the deciding of Controversies and such other acts of Ecclesiastick authority Till of late the state of the Question here was very cleare and plaine the Reformed Churches doe put both the power and the exercise of Jurisdiction into the hand of the Presbytery that is the company of Elders and Colledge of Church Governours The Brownists and after them the Independents did ascribe all these acts to the Church as well without as with a Presbytery but of late Master Cotton in his Booke of the Keyes and his Brethren in their Synodick meetings of New-England have so subtilized and as to me it seemes involved the Question with a multitude of new distinctions that it is very hard to apprehend with any certaintie and clearenesse their meaning and more hard to reconcile any one with himselfe much lesse one with another They would seeme to differ much from the Brownists they stand not to put them in the Category of Morellius the first Patron of Democracie and popular government in the Church they professe a midway of government well ballanced with a prudent mixture of the Officers power with the peoples giving a part to both and all to neither They bring a multitude of distinctions rather to eschew the dint of our former arguments in the darkenesse of these Thickets then to give any light to this very great Question They insist most on two distinctions whereby they thinke to answer all we bring against them First they distinguish betwixt a Church Organized or Presbyterated as they speake and a Church inorganized and unpresbyterated the one is a body Heterogeneous a covenanted people with their Officers framed in a Presbitery the other a body Homogeneous a people in a Church Covenant without Officers at least without a Presbytery They would seeme to plead or else the distinction is for no purpose for the power onely of an Organized and a Presbyterated Church If they would stand to this in earnest and firmely we should be glad for so they should openly desert not onely the whole race of the Brownists but all their owne former Writings practises and enervate the best of these very arguments they still adhere unto for if ye will consider what is written by Mr. Cotton either in his Catechisme or way or answer to the thirty two Questions or the Arguments that still he insists upon in the Keyes or their generall practise in Holland and New-England to this day you will see that they maintaine the Jurisdiction of a Church as well unpresbyterated without a Presbytery without Officers as of a Church Presbiterated for the power of Ordination of Officers and of their deposition the power of admitting and casting out of Members which are the highest acts of Jurisdiction they ascribe expressely to every Church whether it have or want Officers as its proper and undeniable priviledge Their other new distinction wherein openly they applaud so much one another as it were contending who should have the glory of its invention is of a double power one of Authority and another of Liberty ascribing unto a Presbyterated Church the whole power of Jurisdiction and every part of it both to the Officers of their Presbytery and to the people in their fraternity or brotherhood but so that the interest of the Officers in every act is a power of authority which makes that their action only is valid and binding but the interest of the people is a power of liberty to concurre in these acts of Jurisdiction by an obedientiall yet a necessary and authoritative concurrence This new distinction will not serve their turne for first it s not applicable to the chiefe acts of Jurisdiction in question their Ordination of Officers their admission of Members are done ordinarily by their people alone without the concurrence of any Officers who then are not in being Secondly their arguments for the peoples interest in Excommunication Absolution and other acts of Jurisdiction inferre either nothing at all or much more then that which they call a power of Liberty or of an authoritative concurrence Thirdly this distinction involves the Authors in new unextricable difficulties it makes the Keyes Sword of Christ altogether inserviceable in common and ordinary cases wherein they have most neede and occasion to be set on worke Not onely according to their former principles they make every Congregation uncensurable for any possible crime But by this new Doctrine they confesse that every Presbytery in a Congregation becomes uncensurable and that every people of a Congregation becometh uncapable of any censure Yea farther if the most part of the Presbytery suppose two ruling Elders joyne together in the greatest heresies and crimes the whole people with the rest of the Presbitery suppose the Pastor cannot censure these two Elders also if the greatest part of the people should joyne in the greatest wickednesse yet the whole Presbytery with the rest of the people that remaine sincere and gracious cannot censure the wicked In all these and divers such ordinary cases they have no remedy but Separation and alwayes Separation upon Separation till their Church be dissolved into so small portions that it cannot by more Separations be farther divided But let us consider the Arguments upon both sides First we reason thus The people are not the Governors of the Church But the acts of Ecclesiastick Jurisdiction belong to the Governors of the Church Ergo The acts of Ecclesiastick Jurisdiction belong not to the people The Minor is cleare from the nature of the very termes for Jurisdiction is either all one with Government or a chiefe part of it now Government is essentially relative to Governors The Major is proved by many Scriptures which make the people so farre from being Governors that they are obliged to be subject and obedient to their Officers as to them by whom God will have them governed Heb. 13.17 Obey them that have the rule over you for they watch for your soules as they who must give an account 1 Tim. 5.17 Let the Elders who rule well be counted worthy of double honour 1 Thes 5.12 Know them which are over you in the Lord and esteeme them very highly in love for their workes sake God hath made them Pastors and the people their flocke them Builders the people the stones laid by them in the building them Fathers the people children begotten by their Ministry them Stewards the people domesticks under their conduct Secondly whosoever
of the Gentiles how much more their fullnesse Ans There is nothing here for the point in hand we grant willingly that the Nation of the Jewes shall be converted to the fayth of Christ and that the fullnesse of the Gentiles is to come in with them to the Christian Church also that the quickning of that dead and rotten member shall be a matter of exceeding joy to the whole Church But That the converted Jewes shall returne to Canaan to build Jerusalem That Christ shall come from the heaven to reigne among them for a thousand yeares there is no such thing intimated in the scriptures in hand Master Burrous fifth place is Acts 3.20 21. He shall send Iesus Christ whom the heavens must receive unto the times of the restitution of all things Ans That these words are to be understood of Christs comming to the last Judgement and not of his comming to any Temporall Kingdome on earth we did before prove His sixth place is 2 Pet. 3.10.13 But the day of the Lord will come as a Theife in the night in the which the heavens shall passe away with a great noyse and the Elements shall melt with fervent heate the earth also and the works that are therein shall be burnt up neverthelesse we according to his promise looke for new heavens and a new earth wherein dwelleth righteousnesse Ans First it would be remembred that our Brethren do adde among many other things this also unto the Tenet of the old Chiliasts That before their golden age the earth and all things therein must be destroyed That the earth wherein they are to reigne that the Beasts Foules Fishes Trees and all other creatures they are to make use of in their thousand yeares are to be of new created all the old creatures in their whole kindes being burnt to ashes and destroyed We say secondly That this place is miserably misinterpreted for all that the Apostle is saying is in answer to the scoffers cavill verse 4. requiring in scorne the performance of the promise of Christs comming not unto this thousand yeares raigne but to the day of Judgement and perdition of ungodly men as the Apostle speaks expressely vers 7. Now all the Chiliasts confesse that this Judgement and that perdition is not till after the thousand yeares so the burning of necessity according to their owne grounds cannot precede but must follow them Thirdly the time whereof the Apostle speakes is called the day of the Lord the usuall discription of Christs comming to Judgement also the day that comes on the world as a theefe in the night which phrase oftentimes in scripture is attributed unto Christs comming unto Judgement but is not true of his comming to the Millenary reigne for the calculation of that time is so well knowne that it is preached and printed to be at such a yeare if not such a mounth or day Also this dissolving of the heavens and Elements with fire is a concomitant of Christ his comming to the last Judgement as is expressely intimated 2 Thes 1.8.9 As for the words whereupon alone they ground their argument the new Earth wherein dwells righteousnesse As if these words could not be true after the last Judgement no righteous man then dwelling upon the earth If they had looked upon the originall they would have seene the weakenesse of their collection for the words runne thus We in whom righteousnesse dwells looke for new Heavens and a new Earth The habitation of righteousnesse referring neither to the heavens not to the earth but to the godly and righteous persons who did waite for the performance of the promise of new heavens and a new earth as our late annotations doe observe And though you would reade them according to our English Translation yet that inhabitation needes not referre to the earth but to the heavens onely as Junius well observes For it is not in qua terra but in quibus coelis and our Brethren if they beleeve Mr. Archer must referre the Pronoune not to both the Substantives but onely to the one for he teaches That during the thousand yeares no righteous soule inhabites the heaven and thereafter that no righteous soule does inhabit either the earth or the heavens wherein now the soules of the godly are all these being turned into hell the habitation of unrighteous men and divells Mr. Burrows seventh place Isa 65.21 And they shall build houses and inhabit them and they shall plant Vinyeards and eate the fruit of them and ver 17. Behold I create new heavens and a new earth c. Hence concluding not onely a new heaven and a new earth for the Millenary reigne but a planting of Vinyeards a building of houses which cannot be after the day of Judgement Ans First Master Burrowes referres this place to the former passage of Peter if therefore Peters new heavens and new earth must be understood of the life to come Isaiahs new heavens and new earth must be understood of the same Secondly It s very new and harsh divinity to say that after the heavens have passed away with a noyse and the earth with all the workes thereof are burnt up that men shall plant Vineyards and build houses upon the new earth Therefore Master Burrows notwithstanding his argument and reference of Isaiah to Peter seemes in that same place to retract and acknowledge that the new heavens and the new earth must be expounded by a Metaphor and import no more then the doing of so glorious things by God for the Church in the latter days as shall manifest his glorious and creating power as if he did make new heavens and a new earth This is farre from the burning of the heavens and earth that now are It is no more then what the Apostle Peter brings from the Prophet Joel Acts. 2.19 And I will shew wonders in heaven above and signes in the earth beneath bloud and fiâ—â— and vapour of smoake the Sunne shall be turned into darknesse and the Moone into bloud All which Peter makes to be performed upon the day of the Pentecost It is no more then that of Haggay 2.6 Yet once it is a little while and I will shake the heavens and the earth and the sea and all the dry land which the Apostle Heb. 12.26 27. makes to be performed at the first comming of Christ Thirdly That the matter of this 65. chap. of Isai v. 16. is to be referred to Christs first comming and the Apostles first prâ—â—ching unto the Gentiles is cleare by comparing the first verse of this chap. I am found of them that sought me not with the 20 verse of the tenth to the Romanes But Isaiah was very bold and sayth I was found c. Fourthly to expound the Prophets in this fashion were to stumble the Jewes and to give them too great an excuse for their long misbeliefe and too pregnant arguments for to delay their fayth while the Messias come to performe
they spoke in English Ibid. p. 52. They give liberty to their wits in their learning to deface strive and dispute against the holy known Truth of God tossing it as a Tenice Ball amongst them both publikely in their Schools and privately in their Colledges amongst them VVVVV Bar. Refut p. 124. I would not here that any should think we condemn any lawful Art or any necessary Science or any Holy Exercise or Schools of Institution Let their Arts and Sciences be necessary and Godly not vain curious unlawful Let them be taught not in a vain-glorious or superstitious manner but in all sobriety and the fear of God If their Vniversities were framed to these Rules it were good CHAP. III. The Original and Progresse of the Independents and of their Carriage in New-England THe Sect if so without offence it may be called which this day is the subject of the most discourse and the object of the greatest passions some pouring out upon it more of their love and hope others of their anger and fear then were convenient is that of Independency Of all the by-paths wherein the wanderers of our time are pleased to walk this is the most considerable not for the number but for the quality of the erring persons therein There be few of the noted Sects which are not a great deal more numerous but this Way what it wants in number supplies by the weight of its followers After five yeers endeavours and great industry within the Lines of the Cities Communication they are said as yet to consist much within One thousand persons men women and all who to this day have put themselves in any known Congregation of that way being reckoned But setting aside number for other respects they are of so eminent a condition that not any nor all the rest of the Sects are comparable to them for they have been so wise as to engage to their party some of chief note in both Houses of Parliament in the Assembly of Divines in the Army in the City and Countrey-Committees all whom they daily manage with such dexterity and diligence for the benefit of their Cause that the eyes of the world begin to fall upon them more then upon all their fellows It will be requisite therefore that with the greater care we give an account of them Of this our Account there shall be three parts The first An History of their Original and Progresse to that height wherein now they stand The second A Narrative of their Tenents The third A Conâ—tion of some of their prime Principles Concerning â—eir Original the Separatists were their Fathers This is demonstrable not onely by the Consanguinity of their Tenents the one having borrowed all their chief Doctrines and Practices from the other but also by deduction of their Pedigree in this clear line Master Robinson did derive his way to his separate Congregation at Leyden a part of them did carry it over to Plymouth in New-England here Master Cotton did take it up and transmit it from thence to Master Goodwin who did help to propagate it to sundry others in Old-England first and after to more in Holland till now by many hands it is sown thick in divers parts of this Kingdom But the manner how this seed did grow is not unworthy consideration When the Separatists for whole Fifty yeers had over-toil'd themselves for little purpose their horrible Divisions wheresoever they set up marring their encrease behold at the very point of time when their Spunk was dying and their little smoke both at Amsterdam and Leyden was well-neer vanished God in his secret providence permitted the tyranny of Bishops which first had begotten them to put new life in their ashes and bring them back from their grave to that vigour wherein now they appear After the death of Ainsworth the Brownists at Amsterdam came to a small unconsiderable handful and so yet they remain No other at that time in the whole world were known of that Religion but a small company at Leyden under Master Robinsons Ministery which partly by Divisions among themselves and partly by their Pastors deserting many of their Principles was well-neer brought to nought Onely about the Twenty eighth as I take it or the Thirtieth yeer of this Age some of them going over for a more commodious habitation to New-England did perswade their neighbours who sate down with them there at New-Plymouth to erect with them a Congregation after their separate way A This Congregation did incontinent leaven all the vicinity The Planters in New-England so far as their own informations give notice not minding Religion for many yeers after their first enterprise B were ready to receive without great question any pious form which might be presented by their neighbours whose minde served them to be active in such â—ers Also that way of new Plymouth beside the more then ordinary shew of devotion did hold out so much liberty and honour to the people that made it very suitable and lovely to a multitude who had lately stepped out of the Episcopal thraldom in England to the free air of a new world However it was without any noise in a few yeers the most who settled their habitations in that Land did agree to model themselves in Churches after Robinsons patern This for a time was either not known or not regarded in England The first who appeared in any displeasure at it was Mr. Cotton for this reverend man howsoever he had faln off from the practise of som but of som of the Ceremonies was distasted with Episcopal Government yet so long as he abode in England minded no more then the old non-conformity In all his opposition to the Episcopal corruptions he went not beyond Cartwright and the Presbyterians With the way of the Separatists he was then well acquainted but declared himself against it in print as in his Preface to Master Hildershams Sermons upon John may be seen to this day C Neither thus alone but a very little before his voyage to New-England so soon as he understood of the prevailing of Robinsons way there such was his zeal against it he wrote over to the Ministers who had been the chief instruments of bringing these Churches under that yoke admonishing them freely of their falling from their former judgement and that their new Reformation was no other but the old way wherein the Separatists had walked to the grief and offence of the Anti-Episcopal party in England and of the whole Protestant Churches D Notwithstanding this admonition the Brethren there went on in their way yet without any hazard to others till the 1634. as I take it or 1635. yeer of our Lord God when the yoke of Episcopal persecution in England became so heavy on the necks of the most of the godly that many thousands of them did flee away and Master Cotton among the rest to joyn themselves to these American Churches Here it was when
things more dangerous First for the marriage blessing they applaud the Brownists Doctrine they send it from the Church to the Town-house making its solemnization the duty of the Magistrate llll â— this is the constant practice of all in New-England the prime of the Independent Ministers now at London have been married by the Magistrate and all that can bee obtained of any of them is to be content that a Minister in the name of the Magistrate and as his Commissioner may solemnize that holy band Concerning Divorces some of them goe farre beyond any of the Brownists not to speak of Mr Milton who in a large Treatise hath pleaded for a full liberty for any man to put away his wife when ever hee pleaseth without any fault in her at all but for any dislike or dyspathy of humour mmmm for I doe not know certainely whither this man professeth Independency albeit all the Hereticks here whereof ever I heard avow themselves Independents what ever therefore may be said of Mr Milton yet Mr Gorting and his Company were men of renown among the New-English Independents before Mistrisse Hutchinsons disgrace and all of them do maintaine that it is lawfull for every woman to desert her husband when he is not willing to follow her in her Church way and to take her selfe for a widow loosed from the bond of obedience to him only because he lives without that Church whereof she is become a member nnnn Concerning the circumstances of the worship of God they will have nothing determined but all which Scripture hath not determined to be left so free that all Directories are much against their stomacks How much they did crosse that gracious and excellent work of the Directory for the three Kingdoms and when it was begunne how long they did retard it and after it was brought to an end through all the mountaines of impediments which they did cast up in its way how earnest they were by slight of hand to have put in its Preface such phrases as might have altogether made frustrate the use of it is well known to many yea when a Directory for the three Nations is established by the Assemblies and Parliaments of both Kingdoms they are bold so farre to slight it as to write unto the very Parliament that uniformity is but a matter of forme in the which for peace sake men will come up so farre as conscience can permit intimating that all our covenanted uniformity must be resolved into the free-will or erroneous conscience of every private man In the abolishing of the monuments of Idolatry they agree so farre with the Brownists that they will not name the dayes of the week the months of the yeare the places of meeting after the ordinary manner oooo yet they make no scruple to use the Churches builded in the time of Popery nor of Bels though invented by a Pope and baptized with all the Popish Superstitions how this doth stand with their principles I doe not well know especially with their practice about another circumstance the Church-maintenance For the ancient way of maintenance by Tythes or Lands or set Stipends they do refuse pppp and require here the reduction of the Apostolique practice They count it necessary that all the Church Officers should live upon the charge of the Congregation the Ruling Elders and Deacons as well as the Pastors and Doctors qqqq but all they will have them to receive is a meer Almes a voluntary Contribution layd down as an offring at the Deacons feet every Lords Day and by him distributed to all the Officers and the poore of the Congregation according as they have need rrrr This is their Doctrin but it seemes they are weary long ago of its practice The Brownists as I heare are yet constant to practise what they teach allowing their Ministers for their better supply and that they may not be too burthensom to the Congregation the use of handy Trades but the Independents of New-England have a better provision not only a proportion of Land but a certayn Tax of money layd on by the Magistrate both upon the members of the Congregation and upon all the neighbours though not received members of any Church ssss These also of London Arnheim and Roterdam have been famous for a sufficient care of a set provision above the ordinary to the rate of two or three hundred pounds a year tttt And lest their Income should decrease with too large deduction for the supply of the poore it hath been their providence to admit none or few poore members of their Congregations wwww Concerning other circumstances the form of their Church and Pulpit and such like I have not observed any difference in the Meeting-houses of the one at Roterdam and the other at Amsterdam For the parts of the worship as I take it there is little difference only the Independents seem in their administration more to vary the persons sometimes they make one to pray and another to preach a third to prophesie and a fourth to dismisse with a blessing xxxx In the ordering of the parts of their worship after Mr Cottons invention they take it for an Apostolick injunction to begin first of all with a large solemne Prayer for the King and the Church applying the words of the Apostle against the cleare scope of the Text and all the writers which I have consulted upon it to this very method of the ordinances and to this matter of the first Prayer yyyy After the Prayer the Doctor proceeds to read and expound their ordinary practice here agrees with the other but their Doctrine differeth for the Independents at London grant that reading by it selfe without exposition is a divine Ordinance however in their practice they conjoyne both In preaching they differ from the Brownists and us and joyn with the Popish Monks they will not be tyed to a Text of Scripture for the ground of their discourse but will be at liberty to run out on whatsoever matter they think most fit and expedient for their hearers zzzz About prophesying after Sermon they are at a full agreement permitting to any private man of the flock or to any stranger whom they take to be gifted publikly to expound and apply the Scripture to pray and to blesse the people They permit two or three of these after the end of the Sermon to exercise their gifts aaaaa When the exercise of the Prophets is ended they use another Ordinance of questioning the Preachers and Prophets by any member of the Congregation about any point of the Doctrine bbbbb but this exercise as also the former hath proved so unhappy in New England that gladly there they would be quit of both ccccc In the Psalms the Independents wander wider then their Teachers some of them will have no songs in the time of publike Iudgements ddddd others will not permit women to sing in the Church
eeeee but the greatest difference is that the Independents of Arnheim did stop the mouthes of all but one who did sing the Hymne which himselfe had composed in the midst of the Congregation for their edification fffff In Prayer they fall short of their masters for however they use no set Prayer yet they are so farre from esteeming of it Idolatry that they professe both set and read Prayer to be lawfull ggggg The Lords Prayer they commend to be said even in publike and they permit private men to read prayer in their families hhhhh in this they have Mr Robinson for their guide yet at London their pactice is constantly to forget the Lords Prayer In the Sacrament of Baptism the Independents lay a path-way to Anabaptism for first they come close up to the most rigid Brownists denying Baptism to the most part of Christian Infants yea they will grant it to a very few to these alone whose immediate parents are members of their Congregation iiiii who are a wonderfull poor handfull all other Infants they will have unbaptized till they come to the yeares of understanding and declare not only their actuall faith and holinesse but their subjection to the Kingdom of Christ that is to their Independency they will have no stipulation made for the Infants education they dispute much for dipping though they deny not the lawfulnesse of sprinkling kkkkk But that which maketh men most afraid for their Anabaptism is their open deserting all the Reformed Churches and the Brownists themselves in three grounds First they deny the federall holinesse of Christian children against this Tho. Goodwin did preach and deny openly that common distinction of Protestants of reall and federall holinesse requiring in every Infant to be baptized a reall and inherent sanctity If this ground be maintained I see not how Anabaptism or else Arminianism will be avoyded for if this reall holinesse above foederall be the great ground of Baptism and this cannot be asserted in the judgement of verity of any Infant for whatever we say of the judgement of charity yet in the judgement of truth and with the certainty of faith wherewith we must assent to every Scripture who can say that any particular Infant is holy and so that any Infant should be baptized or if we can say in the judgement of truth that every baptized Infant is really sanctified as it seems Mr Robinson hath taught Mr Goodwin if Mr Rathband understand right the 309 p. of Rob. justification kkkkk 2 the Arminians have wonne the field for no man doubts but many baptized Infants even in their way do fall away totally and finally from whatsoever holinesse can be supposed to be in them If these inextricable difficulties did move Mr Goodwin to stop the Presse that it went not on with his Sermons against the Anabaptists himselfe doth know Secondly they esteem not baptized Infants to be members of their Church before they have entred into their Covenant till then they hold them from the Lords Table and all the acts of Discipline as people without the Church and not members of it lllll If it be so their Baptism was of so small use that well they might have wanted it to the time of their admission to be members Thirdly they account Anabaptism a very tolerable errour so farre as ever we heard to this day they did never so much as rebuke any of their members for it much contrary to the practice of the Brownists and of their Brethren in New England who ever have removed the Anabaptists from their Churches as Sectaries of a speciall evill note We have long observed the great affection of Independents here towards them who professed opposition to Paedo-Baptism but did never expect to have heard them declare any thing towards the Arminian errours of the Anabaptists The Lords Supper they desire to celebrate at night after all other Ordinances are ended mmmmm albeit the Brownists now take it in the forenoon In the persons who do communicate they are as strict as any of the Brownists for notwithstanding all that their Brethren of New England and themselves also and their Apology do professe of their communicating of the Sacrament with the rest of the Reformed Churches which sometimes also is the Brownists profession yet it is told them without reply to this day that in London however they have admitted Brownists and Anabaptists to their Sacrament and they have communicated in the Brownists Congregations nnnnn yet that none of them have ever offered to participate of the holy Communion in any other Congregation nor have admitted any to communicate with them who were not of their owne way ooooo For the manner of their celebration they who have seen it professe it to be in a very dead and comfortlesse way it is not as in New England once in the month but as at Amsterdam once every Lords day ppppp which makes the action much lesse solemn then in any other of the Reformed Churches and in this too much like the daily Masses of the Church of Rome They have no preparation of their flock before they are so happy as to have all their members prepared alwayes sufficiently for the Lords Table from their first entrance into their Church to their dying day for all this time there is no catechising among them this exercise is below their condition altogether needlesse in any of their Congregations They will have no Sermon in the week before nor so much as any warning of the Communion This practice of New England to give warning the Sabbath before is disliked now at London nor must there be any Sermon of Thanksgiving after that Sacrament They use not so much as a little application of the Doctrine in the Sermon before it to that occasion qqqqq When they come to the action there is no more but one little discourse and one short prayer of the Minister all the time of the participation there is nothing in the Congregation but a dumb silence no reading no exhortation no Psalmes their people need no such meanes to furnish them in their Sacramentall meditations they have also learned from the Brownists a double and distinct consecration one for every element apart They have another difference from all the Reformed and in a part also from their Brethren of New-England That their Conformity with the Brownists may bee full the New-English doe count sitting at a Table not only to bee necessary but to be a part of our imitation of Christ and a Rite significant of divers heavenly Priviledges and Comforts rrrrr but as the Brownists at Amsterdam this day have no Table at all as they send the Elements from the Pulpit the place where the Minister preacheth and celebrateth the Sacrament by the hand of the Deacon to all the Congregation where in their meeting house they sit up and down in their severall places So the Independents at London doe