of admittance into Church-fellowship could stand with the deniall but necessarily implies a confession of Christs Kingly office in its highest degree Pag. 116. You tell us that our gathering of Churches hath no example in Scripture and as for Christs Disciples they were all sent to gather in the lost sheep of the house of Israel they went not to gather in converted amongst converted men c. Now wee cannot have a more pregnant and more warrantable example in all Scripture then this which you here alledge against us Christs Disciples gathered Christian Churches out of the Church of the Jews nor can you deny but the Jews were a Church when the Disciples gathered churches out of it Those Churches in Judea Gal. 1. 22. were gathered out of the Church of the Jewes and that Church of the Jewes generally believed that the Messias or Christ was to come And if they were a Church when many being converted were gathered out of it then much more Churches may be gathered out of Nations or Kingdomes of the world though for their generall profession of Christianity every such Nation or Kingdome be respectively called a church though the new Testament knowes no such church and then not of divine constitution as that of the Jews was even when churches Christian were gathered out of it And brother prove unto us that such as you call a Nationall Church is a church of divine institution shew us an example of a Nationall Church in all the new Testament otherwise you do but weave the Spiders web But wee say you gather converted men from among converted men and so pick out of others folds and flocks the best and fattest sheep This you do familiarly cast in our dish and yet it is never the fatter Now in this wee may justly demand of you to prove that those whom you call converted men from among whom wee gather churches be indeed so converted as they should be when as yet they come not up close to the rule of Reformation Gods Word as thereby to endeavour the setting up of Christ without waiting on men as without whom Gods Word is not a sufficient rule and as on whom wee must necessarily depend for the form and law of Reformation And yet wee deny not but many such may be godly though otherwise they are not as yet throughly convinced of this kingly government of Christ which we endeavour after nay let me go a little higher for as much as this is an undeniable yea and prime principle in Divinity that the Scripture is the only rule of faith and of worship and Church-government and this rule is no Monopoly to one man but that all and every man hath a power and priviledge to repair to this Law and Testimony to do all things according to this Word And seeing wee have all bound our selves by solemn Covenant to reform our selves and those under our charge according to the Word of God yea and every one to go before other in this Reformation tell mee now brother were it not a matter worth the while for our reverend and learned Assembly seriously to take it into debate whether the generall tying up of men to wait necessarily on the Synod for its finall resolution about Church-government be not an usurpation upon our Christian liberty and a diminution at least of the authority and sufficiency of Scripture and so consequently be not a trenching upon a fundamentall heresie as also an inhibition restraining every man in his place Ministers Masters c. from setting upon the work of Reformation and so necessitating a violation of our Covenant or a dangerous retarding of the work bringing in a sleepy carelesnesse upon mens spirits to inquire at Gods Oracle and so preparing a way for blind obedience I leave to the consideration of the wisest But in the interim to return to your Converts Do you hold all them to be converts from among whom churches are gathered Do you not allow of a difference to be put Are there not a number of both ignorant and scandalous that are not fit to come to the Lords Table See the Directory Or do you take the greatest number in England to be godly and truly converted Or are there not trow you many Parishes in England where perhaps but a few true converts are to be found And how few in comparison truly godly and faithfull Ministers are to be found for every Parish under whoâ—e Pastorall charge two or three sheep may safely and comfortably feed among so many Goats yea perhaps Wolves Or do you make every parish to be a Church You may do well herein to deal plainly with us whether you would have so many inhabitants as are in every Parish to be so many communicants For so it seems you would have it For pag. 117. you say in the Churches of Corinth Galatia Colosse were many that walked disorderly taught false doctrine and heresies and made Schismes yet the Apostles did not bid the Christians to separate themselves from the communion and assemblies of the Saints and from the Ordinances for these mens causes c. But you may know those churches though in part accidentally corrupt yet were essentially and in their originall constitution pure and holy churches and so were never your Parochiall churches they never had a right divine constitution but meerly humane and politicall And therefore all your argumentation a dispari falls to ground and beats it self into a meer spume But pag. 118. you plead such Ministers and Churches to be true where the truth of Christ is preached received and professed If you mean the whole truth of Christ it is well But do not you know that there are three speciall visible marks of a true visible Church The Gospel purely preached the Sacraments duly administred and Discipline rightly practised all which marks together the Church of England for ought I know is yet to seek For to speak nothing here of the materialls of a true particular visible Church as visible Saints nor of the form of it so many members united into one Church-body and fellowship according to the Gospel which you can handly shew us in any of your Parochiall Congregations I will only ask you What particular visible Church you are a member of you may choose what Parish you please in England Next I ask you What Discipline you have in that your church and whether a man complaining of you to your Congregation or to your Minister for wrongs done by you and for your scandalous walking he shall find so much Discipline there as to convent you before them and justly charging you for walking scandalously to the great offence and shame of the very name of Christian Religion you shall thereupon be brought under Ecclesiasticall censure so as to have the scandall removed and the offence satisfied Good now tell me what church either Parochiall or Classicall I should go unto For suppose I have a complaint against you for which I demand
and so many armies of prayers in the Spirit daily sent up to heaven to bring down that Spirit of truth upon them But can a few at least some Nathaniels among so many carry the matters by vote if they be many that contra-vote You know things go sometimes in Councels rather by number then weight rather by tale then truth I doubt whether if the true Nathaniels and zealous Stephens should bear the sway it would not well please at least our brother Bastwicks palate who altogether condemneth Gamaliel and his counsell whereby hee perswaded and swayed the whole Synedrion to refrain from Peter and John for peaching Christ saving only that they escaped not a scourging For further answer to my dear brother I shall forbeare till a fitter season In the mean time I shall conclude with the words of my brother Bastwick which hee delivers as the confession of the faith of the Church of England concerning Christs kingly office and so consequently of his own faith That Jesus Christ is the only and sole King and Governour of the whole universe to whom all power in heaven and earth is given Matth. 28. but more especially of his Church who by God himselfe was set King over his holy mountain Psal. 2. 6. And that hee is King of righteousnesse Hebr. 7. The King eternall Isai. 9. The King of kings and Lord of lords Apoc. 17. and that he doth by his mighty power and wisdome uphold and govern all things but with a more peculiar care and a more speciall manner preserve and defend his Church 1 Tim. 4. 10. as that which hee hath purchased with his precious blood and by his power redeemed out of the captivity and slavery of Satan and that he is the head of his Church which is the body who infuseth life into it righteousnesse peace joy happinesse and all the graces of wisdome and knowledge of God with certainty and assurance of his love and that his Kingdome and Empire is a spirituall and heavenly Kingdome no terrene and fading Monarchy Joh. 18. 38. Luke 1. 33. and is upheld and governed ONLY by the Scepter of his Spirit and Word and not by the authority vertue or wisdome of any humane power Thus Dr. Bastwick and that after all his bitter reproaches cast upon his Independents who hang all that which he calls Independency upon this sole hinge namely That Christs Kingdome and Empire is a spirituall and heavenly Kingdome no terrene and fading Monarchy and is upheld and governed ONLY by the Scepter of his Spirit and Word and not by the authority vertue or wisdome of any humane power Now if Dr. Bastwick will hold to his words and writing he must needs confesse that Christ is no titular or Pageant Prince as before but reall and indeed And therefore his Kingdome is not to be governed according to the various and variable laws and customes of earthly Kingdomes Common-wealths Countries but by the Only Scepter of his Spirit and Word Otherwise the spirituall Kingdome and the temporall must be confounded together and become one kingdome and then must either the spirituall become terrene and transitory or else the temporall become eternall and so make up one Babylan Roma aetern◠confusion and blasphemy And for a close to satisfie my brother Prynnes Question What I mean by so much asserting Christs Kingly office as sole Head Governour Law-giver of his Churches I mean hee is the sole immediate King And the proofs are from solid Scripture the sole rule of faith As Isai. 8. 20. and 29. 13. Hos. 5. 11. Matth. 15. 6 7 8 9. Mar. 7. 7. And our brother confesseth these Scriptures but in part by joyning thereto the laws and customes of Kingdoms and Common-weals as a partiall rule if not rather paramount to the sacred Canon as Rome acknowledgeth the Scripture to be the rule of faith but partiall joyning thereto her own traditions and so ◠thereby as the Pharisees of old make the Word of God of no effect through humane Traditions Lawes Decrees Customes Manners of men Prince and People Protestants and Papists as well under Queen Mary and her Parliament as under Queen Elizabeth and hers and so Regis ad exemplum as the Prince and Pope or State is affected well or ill Christs Kingdome must Chameleon-like change both complexion and constitution And if this satisfie not my brother let him be pleased to reade over my Vindication once again wherein he may cleerly see how the Scripture all along sets up Christ as the only Governour and Law-giver of his Church excluding all humane Wisdome and Power from intermeddling in the regulating of his Kingdome by mans Lesbian Rule FINIS 2 Sam. 20. 9 10. * See the Postscript pag. 44. Prov. 20. 29. 16. 31. * Jude 5. Rev. 12. 1. Pag. 16. Pag. 18. Cicer. Orat. pro L. Murena Act. 24. 25 26 Joh. 18. 28. Mat. 10. 17 18 Pag. 8. 1 Cor. 14. 33 Platina in vita Bonifacii 3. * 1. Cor. 12. Page 98. To the second Question Page 14. Psal. 18. Acts 3. 22 Acts 2. Esa. 56. 3. Turpius ejicitur quà m non admittitur bospes Page 100 1 Cor. 1. 2. Page 105. Acts 10. Page 115. Homily second Sermon for Whitsunday Page 118. * 1 Cor. 5. 4. 1 Sam. 19. Acts 19. 2. * Act. 5. 28. Ibid. * Page 139. * Page 144. * Page 149. Page 149. * Isa. 58. 2. Postsc Page 68. Ibid. pag. 68. Ibid. Ibid. Psal. 57. 4. Jer. 18. 18. Gal. 4. * Relation of a Conference Epist. Dedic. Ibid. Defence pag 4. * Postsc 41. * Postsc 12. 32. 34. 36. 38. Page 54. Ibid. 58. Defence p. 30 Postsc 61. Pag. 66. 69. Pag. 43 44 45. Page 21. Page ibid. Postscript pag. 43 44. Rev. 12. 10. Eusebius Eccles. Hist. Bon face 8. Acts 15. D. B. In his Independency not Gods Ordinance p. 149. Acts 5. 38 39 40 31.
Ordinance where they must be made companions with such kinde of Saints as Job would not set with the dogs of his flocke And if any whose conscience is not so strong to digest such hard bits as others of the common multitude are who either see no difference at all between the precious and the vile but account all alike Saints at least when but at the Sacrament or have such Sepulchre-wide throats as they can swallow a Camell when a tender and more narrow conscience is apt to be choaked with every Gnat What shall this poore soule doe Doth he rather withdraw from the Ordinance then he can endure to see it so prophaned and so partake with the prophaners then he heares A Schismaticke Now if you have not a good Presbytery where shall he goe to complaine He may goe and appeale higher you will say And what if the higher the worse Good Brother either provide the people of the Land an honest godly Presbytery that may be as so many Angels to gather out of Christs Kingdome every thing that offends or else let there be a tender care of tender consciences and some provision made for them that they may not be scandalized by being forced to be the companions of the scandalous And therefore Brother you that professe so much solicitous care to poore bodies let some drops of your charity fall upon their soules And at the least and last extremity call in that Postscript of yours and suppresse it in the Presse that it may never see the Sunne as wherein you proscribe all those that are not of your Dependent Presbytery for you tell us it is to come forth a fortnight hence in the which it will be proved that it is the duty of all christian Magistrates Parents Masters of families and all such as truly feare God to yeeld their hand for the suppressing of heresies and all novelties in Religion if they really desire the glory of God c. And what you meane by your heresies and novelties in Religion is obvious to all by this your Booke already come forth Independency is heresie and novelty in Religion and what not that nought is Now did ever proceed out of the mouth of a quondam-Martyr and one newly brought out of a balefull prison such a fiery breath as this Oh Brother remember thy selfe and repent and let the world know that thou hast made a better use of afflictions then so fiercely to run on in such a course as to wreck the malignity of a prison upon thy best friends the seed of whose love so liberally sowne upon thee and thine expected another-gates harvest then nettles bryars and thornes But you bring the Scripture for you Come on Brother let you and me try it out by the dint of this sword And truly I shall by the helpe of my God make no long worke of it You spend above eleven sheets wherein you have woven sundry long threaden Arguments to measure out your Dependent Presbytery as holding parallell with the line of Scripture Now you must pardon me if I shall assay according to an old Proverbe with one stroake of Phocions hatchet to cut in two the long thread of your Alcibiadian fluent and luxuriant Rhetorications For answer First let me aske you a Question Whether those many Congregations you so call you doe not understand to be so many distinct and particular intire Church-bodies or Churches respectively If they be tell us if each of these Churches be 〈◊〉 its prime and proper notion an intire Church without or before it be united in such a Presbyterian Combination and Government as you speake of And if so whether it be de esse or de bene esse of the being or onely well-being of each particular Church so to be united and combined into a Church-collective of many Churches into one If you say it is of the being of a Church to be yoaked with other Churches as into one then what being had that Church in Abrahams family seeing there were then no other Churches in the world but that And if that were extraordinary as perhaps you will say then say I when Churches are multiplied and combined into one whether is this Church collective Dependent or Independent If Dependent then not an entire Church but subordinate unto or depending upon some greater Assembly But come we to the highest of all a generall Counsell of all the Churches in the world is this now a Church Dependent or Independent If Independent then there may be a Church Independent in the world and so the first particular Church in the world was no lesse an Independent Church in reference to other Churches And if all Churches in one Oecumenicall Councell as one Church be Dependent then whereupon Dependent Or is it a Dependent on it selfe That were blasphemy to say it Whereon then Surely on the Scripture or nothing All Churches then are Dependent upon the Scripture necessarily not so necessarily one Church upon another whether particular or generall Ergo all particular Churches being not necessarily dependent one upon another nor one upon many but absolutely dependent upon the Scripture for their ultimate or finall resolutions are no lesse Independent upon other Churches because all the Churches in the world put together cannot of themselves give forth an infallible Oracle as to say this wee command to be beleeved and observed This is Antichrists voyce Volumus jubenius The Church or Churches may shew their reasons from Scripture and labour to perswade but cannot binde them upon faith or conscience this the Holy Ghost and Scripture can onely doe But I come briefly to your Arguments whereby you would prove your Classicall Presbyterian Government and so upward The patterne hereof you take from the Christian Church at Jerusalem Hereof many arguments or rather words and tantologies you multiply and toyle your selfe and vex your Reader withall which you might have reduced to one It is in summe this In Jerusalem were many Christian Congregations and all these made but one Church and so were governed by one Presbytery But that Church at Jerusalem being the prime Apostolicke Church is a patterne for all succeeding Churches Ergo all Church-government ought to be regulated by that and consequently by a Presbytery over many Congregations For as for your indefinite enumeration of those multitudes baptized by John Baptist and by Christs Disciples we take no notice of them unlesse formed into a Church or Churches but following the expresse Scripture the first formed Church wee finde in Act. 2. which though consisting of five thousand yet it was one intire particular Church and not Churches and they continued daily {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with one accord in one place together ver. 2. and in the Temple ver. 44. 46. growing from a hundred and twenty Act. 1. 15. to three thousand more Chap. 2. 41. and then in all five thousand Chap. 4. 4. and all these but one Church which assembled together
we not all taken the solemne Covenant to reform our selves and others according to the word of God And to endeavour to our power to extirpate and roote out all Popery Prelacy Idolatry and Superstition out of this Kingdome And the time of this first gathering was it not then when the old service and ceremonies were in use And who hath gathered these Churches Wee Who are we that you should thus charge us As Peter and John answered Why looke yee so on us So why doe yee impute that to us which is onely to be attributed to the Gospel of the grace of God whereby our very Protestants are wonne from their old superstitions and will-worship and from under the yoake of humane formes in the matters of Christs Kingdome So as when they heare Christ is the onely King of his Kingdome the onely Law-giver of his Church and his Word the onely law and rule of all Church-government and all this demonstrated in the Word of God which they have taken a solemne Covenant in all things to follow doe you reproach us for being a people who are ready to obey Christ so soone as wee heare of him who alone is to be heard in all things whatsoever he shall say unto us And for Churches doe you Brother limit Churches to Parishes What if you finde so many hundred Parishes in England whose Inhabitants both Ministers and people are all Malignants or popishly-affected Will you have those Parishes to be so many Churches and those popish Malignants so many believers Were not this to set up Ecclesiam malignantium or Churches malignant which are no way militant but against the power of Religion and the peace of the civill State Or if there be found some one or two in each of those Parishes that have the love of Christ in them and are truly godly and whose soules are grieved to communicate with Sodome Will you not allow God to send an Angel his Messenger with a word to call them forth And doe you not know that the ancient Church of the Jewes was then a Church when the Apostles by their preaching gathered a Church out of it A Christian Church out of the Jewes Synagogue I say you but we gather Christian Churches out of Christian Churches Surely then it is Gods word that calleth Christians to come into a more reformed Church-way out of wayes more corrupt and lesse reformed Nor doe wee separate from the Churches as Christian as you call them but from their corruptions separating the precious from the vile as from something Antichristian But you will say Now are the Parishes and Churches purged no Service-book now no Hierarchy no such thing and yet wee select and choose the most principall into a Church-fellowship peculiar unto our selves To which I answer Though the Service-book Hierarchy c. be taken away yet the Parishes are not so purged of them but that most mens hearts are still hankering after that Egyptian-service and Task-masters Again all those that professe to be come off from those things yet are not resolved what Religion to take to but are ready to take up as themselves say and do what Religion men will set up over them not looking to what the Scripture prescribes and commands so as it remains that those who embrace the Word and preferre Christs Decrees before mans are those principall men whom not we but the Word of Christ doth call forth select and choose voluntarily to joyn in Church-fellowship and this not so peculiar to our selves but that when a right Reformation is set up in the severall places where they dwell they may enjoy the pure Ordinances there as I have shewed in my Vindication And if you examine who they be that have joyned themselves unto the Lord either of this parish or of other you shall find them to be for their outward estate in comparison of others none of those principall men you speak of But say you wee admit of none into our society but such as shall enter in by a private Covenant Now the very name of Covenant is become a bug-bear to many But it is mightily mistaken as I have shewed in my Vindication For it is nothing else but a declaration of a free assent and voluntary agreement to walk in the wayes of Christ with the Church whereof they are members and to perform all service of love one to another submitting themselves to the Order and Ordinance of Christ in that Church respectively So that it is not the name of Covenant that is so terrible but the Order of Church-communion and this to those only that having used to walk without a yoak as the Scripture calls sons of Belial love not to come under the yoak of Christ then which to a willing bearer nothing is more easie and sweet But lastly you say they must be allowed of by the consent and approbation of all the Congregation And I pray what harm in that Nay doth it not stand with very good reason that they who are to walk together should first be agreed together As Amos 3. 3. Can two walk together except they be agreed If therefore any one of the Congregation can object any thing as a just cause of non-admittance of a member he ought to shew it not only for his own peace but the peace of the Church Therefore to object such things as these doth it argue a spirit favouring of such a holy humility as becomes those who affect the society of Saints And when the whole church gives approbation in this kind it is both to the church and the member admitted a comfort and withall a discharge of their duty in a provident care for preventing inconveniences and scandals seeing it is easier for a guest to be kept out then to be cast out Thus much of your Question in generall which because I have met with it in the severall branches I shall need to say the lesse to those Queries which you derive from it And in truth they are rather captions then Queries and the first is answered in my former stating of the Question For the second to know those well that are to be admitted Abundans caâ—tela non nocet In things weighty we cannot be too wary nor do we so much look at circumstances in conversion as the substance The third for the consent of the Congregation it is answered before So also the fourth about the Covenant The fifth for the power of the keys wee tie it not to womens girdles The sixth and last I answer that those Churches which are for matter and form true Churches and are governed according to Christs Word do set up Christ as King upon his Throne And for such as are otherwise let them consider whether they do as they ought set up Christ as King upon his Throne You proceed I have say you specified the things without any spirit of bitternesse In deed this your first book as we finde by tracing your steps
in your scoffing scurrilous malicious bitter biting yea bloody language in which faculty as facile princeps you do so tripudiate and glory But in your last Book which you style but how justly A just Defence c. you would seem to teach us another rule to walk by which it seems you had not then learned when you writ your Postscript We ought not say you per latus unius totam gentem perstringere you tel the Liev. Colonel that he should not have condemned the whole Councel for a few but should have singled them out and by name have aspersed them And why did not you then rather call me by my name as your brother Burton as our brother Prynne hath done then to hale me out by my great white basket-hilted beard as some hideous Monster or ridiculous spectacle to the world And whereas ibid. you adde that you have written nothing in your books against the Independents wherein you can be convinced of a lie For say you I write nothing in my books against the Independents but what upon my own knowledge I can affirm to be true yea depose it too Now to go no further then this one instance of your dealing with mee aliâs your brother in fathering upon mee such a damnable and diabolicall glosse being the spurious brat of your own brain What say you Do you know it of your own knowledge to be so that because I set that Scripture in the front of my book therefore my meaning was hereby to perswade the people and make them believe that they have good warrant and ground to fight against their Christian brethren for the maintenance of their own Whimsies They be your own words and you may take the whimsies in to boot Now did I ever so perswade the people or make them believe so Nay I will put it to your own conscience as hoping you have so much left whether in your conscience you can so much as once imagine that your brother could ever have the least thought that way or the least word tending thereunto wherein I challenge that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the accuser of the brethren himself whose Scholar I wish not you to be As for that other passage of your said book pag. 39. to let passe many other as touching your Independent-Pastor it is as false as slie do you and your reverend brother try it when you will An Appendix WHerein is touched the main point of difference between the two Parties Classicall or Nationall and Congregationall Our brother Mr. William Pryn whose latter books Truth triumphing c. and A fresh Discovery c. I have meerly God is my record out of tendernesse to the present state of things forborn to answer hath sundry times in those books objected principally those words in my Vindication concerning Christs kingly office over the Churches and consciences of his people as in Truth triumphing pag. 112 113. and in his Fresh Discovery pag. 4. in these words Mr. Henry Burton in his Vindication of Churches commonly called Independent c. The Church is a spirituall kingdome whose only King is Christ and not man it is a spirituall Republique whose only Law-giver is Christ and not man A spirituall house whose only builder and governour is Christ A spirituall Corporation whose only head is Christ and not man No man or power on earth hath a kingly power over this kingdome no earthly Law-giver may give lawes for the government of this Republique no man can or ought to undertake the government of this communion of Saints no humane Power or Law may intermeddle to prescribe rules for the government or form of this spirituall House NOT COVNCELS NOT SENATES This is Christs royall Prerogative which is uncommunicable to ANY TO ALL THE POWERS ON EARTH He addes my words pag. 60 61. Wee challenge you to shew us any Parliament Councel Synod ever since the Apostles that could or can say thus It seemed good to the Holy Ghost and us so to determine controversies of Religion to make and impose Canons to bind all men c. shew this to us at this time and wee will obey But if you cannot as you never can never let any man presse upon us that Scripture that Synod Acts 15. which hath no parallel in the whole world and so is no precedent or pattern for any Councels Synods Parliaments Thus our brother sees down the words here and there with capitalls as if so many capitall crimes But the worst of all is that he ranks them under the head of his first Section containing divers seditious scandalous libellous passages against the Authority and Jurisdiction of Parliaments Synods and temporall Magistrates in generall in Ecclesiasticall affaires in the late writings of severall Independent New-lights and Firebrands so runs the Title of the Section under which hee marshals those my words as if Christ could not be sole King Lord and Law-giver over his own spirituall Kingdome in the soules and assemblies of his Saints but this doctrine must needs be seditious scandalous and the writers thereof libellous against civill authority yea firebrands and what not How more equall was the Heathen Emperor Domitian though the Author of the second Persecution who though he laboured utterly to extirpate and extinguish all the naturall kindred of Christ because hee heard that Christ was a King fearing thereby the overthrow of his Empire yet understanding afterward by two of Christs neerest kinsmen brought before him being but poor men and who got their living by hard labour in husbandrie how that Christ was a King indeed but his Kingdome was not of this world but heavenly the Emperor hereupon as the Story saith {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ceased the Persecution against the Church by calling in his Imperiall Decree I wish our brother would more seriously consider not only of this famous example of an Heathen Emperour but also upon what sound reason it is grounded as namely upon such a distinct specificall difference between these two Kingdomes the celestiall and the terrestriall as that in no sort they may be confounded or compounded into one terrene kingdome unlesse you will set up a Papall power an Harmophrodite-government with Ecce duo gladii hîc Behold here two swords which the Pope caused to be carryed before him in solemn procession the two first dayes of his new erected Jubilee And for my challenge alledged by him it stands good still till hee can prove those words in the end of his Truth triumphing true where your words are we cannot but in Christian charity expect and believe that all the Assembly and Parliament resolve on may have inscribed on its front IT SEEMED GOOD TO THE HOLY GHOST AND VS And then again you must prove your reason good whereupon you inferre this conclusion namely because there be in the Parliament and Assembly at least some true Nathaniels and Stephens filled with the Holy Ghost