with his being deceived for a time in the businesse of M Wheelwright and Mistris Hutchinson and some of those opinions about Sanctification evidencing Justification and to some other manuscripts and printed things about the Church-way where there are many things of wit and fancie more then of deep judgement The third part of your praise rises so high as 't is hardly to be paralel'd The sinceritie of them of New-England in their way restisi'd before all the world and will be to all generations to come by the greatest undertaking but that of our father Abraham out of his owne Country and his seed after him a transplanting themselves many thousand miles distance and that by sea into a wildernesse c. Certainly some Independents then must write their Chronicle or else their sincerity will not be so testified to all the world neither will they be so famous to all succeeding generations It is well that in this high praise of them who went to New-England there was some exception and that Abraham their father was excepted how ever in the instance you presently give of their undertaking you secretly preferre the men of New-England before Abraham for Abraham went by land and not by sea and not many thousand miles distance nor into a wildernesse But I am not satisfied in the truth of this undertaking for New-England but am of the mind there both have been and are greater undertakings besides Abraham and his seed after him namely that of Moses and Aaron carrying the people out of Egypt and leading them through the wildernesse to Canaan of Nehemiah and Zerubbabel in building of the Temple besides the present undertaking of the Parliament for Reformation in Church-government and worship against the Papists Prelates and Malignants which you had seen when you writ this Apologie was farre greater and is testified before the world and will be to all generations to come farre beyond that of New-England 'T is strange to me you should thus forget your selves to make the undertaking of New-England to be the greatest that ever was in the world but that of Abrahams But thus partiall we see good men are apt to be for their own party and even starke blind in their own cause And as I am no whit satisfied in this third particular of your praise of New-England so nor in the truth of the thing that you affirme they went to New-England for namely meerely to worship God more purely whether to allure them there could be no other invitement For that which was first held out and most spoken of in the beginning of that Plantation in New-England was the hopes of converting the poore Indians There were some Ministers of note and others who dealt first in that businesse and were prime actors in it that propounded that and really intended it as Mr White of Dorchester Mr Humphreys and I am forgetfull if I have not read some things printed to that purpose As for the worshipping God more purely if your words could bare that sense or you understood them of being freed of the Ceremonies and of Episcopall government that was some part of the designe and ayme though not meerely that but if by worshipping God more purely be meant the worshipping God in the Church-way and the Church-government pleaded for in this Apology it was not in the thoughts of them who were the first movers in it or of the Ministers who were sent over in the beginning as is apparent by a Letter of Mr Cottons sent to Mr Skelton a Minister upon his falling into the Church-way after he came over wherein Mr Cotton writes to him that he went from England of another judgement and tells him how this came about namely from them of New-Plymouth who were Mr Robinsons people and further unto many who went over to New-England after the first and second yeare there were other invitements then meerely worshipping God more purely some of them concluding peremptorily this Kingdome would be destroyed and there would be a hiding place as also the great commendations of the Countrey and Land for subsistence many being low in their estates here led many into a fooles paradâ—…ce who finding all things so contrary to the high reports given out and their expectations have had leisure enough to repent since And some of you who to my knowledge intended for New-England yet when you came to understand better what a hard Countrey it was would not be of the number of them whose sincerity should be testified before all the world and unto all generations to come by going to New-England to worship God more purely when to allure you thither there was no other invitement And now after all this large narration of your falling off from the dark part and of your inquiring into the light part and the story of your impartial looking upon the word of Christ and of your consulting with reformed Churches and looking upon the old Non-conformists and observing the Separatists together with the examples of New-England you plainely come in the close of this Section to declare that for which all this was written namely to possesse the Reader of your freedome and un-ingagement notwithstanding all this to take that way or every thing in each way that was truth whereas you would insinuate that other men who differ from you were not so free nor un-engaged But how likely this is and how un-ingaged and free you were I desire the Reader to remember what presumption if not proofes I have already brought to proove the contrary As for those two Parenthesis brought in of the way of New-England namely those improved to a better Edition and greater refinement by all the fore-montioned helps and that all which we looke upon as reformed Churches To the first of these I say 1. It is a high confidence and presumption to judge the wayes and practises of a few in New-England to be better and more refined then of all the reformed Churches in Christendome 2. What ever the Edition and refinement of New-England is they made little use of all the forementioned helps named by you to attaine unto it few of them consulted with reverence the reformed Churches c. But the maine ground of their improvement to this new Edition and great refinement as you terme it was their consultation with them of New-Plymouth as appeares both by Mr Cottons Letter and by other relations To the second I can judge no other reason of inserting it here nor of calling the way of New-England in that first Parenthesis a better Edition and greater refinement then of any of the reformed Churches but onely that we may understand in what sense you took that part of the Covenant to be brought to agreement with the best reformed Churches that you meant and accounted New-England the best reformed Churches and so satisfie your consciences in taking that branch of the Covenant whereas we looke upon the reformed Churches those of France Scotland Holland c. who are
worship God acceptably and so most according to his word unlesse to insinâ—…ate and to cast an aspersion upon all others they had so and so and they were engaged by Education and otherwise a fine Râ—…hetoricall way of casting blemishes upon all others and freeing your selves as much as in plaine English to say That State-ends politicall interests preferments and worldly respects ingagements by Education and such like with the streame of publike interest might beare all others down that they should not find out the truth but you alas good men so fâ—…e from having any thing to doe in this world or regarding worldly preferments or hanging upon great persons that you must needs find out the truth But as you would bring Education in and conversing with the Reformed Churches as the by as to draw many to the Presbyteriall way So let me tell you though you were noâ—… engaged any way to the Reformed Churches of Europe yet you were many wayes to the Reformed Churches of New-England and to some prime mâ—…n in New-England by a high admiration of them One of you more especially was so eâ—…aged in his high thoughts of one of the Ministers of New-England by whom also I am sure he was first taken off the darke part that he hath said there was not such another man in the world againe Which Minister 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 and before these Letters were sent into England and the coppies of them communicated to divers I never by discourse with any of you nor from others heard that you were fallen into the Church-way As for your consulting with reverence what the Reformed Churches held forth both in their writings and practice that could be no long time as appeares by what I have before prooved and besides the short time you tooke to consult of Church-government and worship after your landing in Holland there are many passages in this Apologie shew no great reverence towards them and if a man should guesse of your reverence to the Churches of Scotland and France by many of your way both Ministers and people what they speake of Presbyteriall government and of those Churches he would conclude it were very little But these good words of the Reformed Churches are to make way for a back-blow to those Churches and to get some advantage still to your own way namely that you could not but suppose that they might not see into all things about worship and government their intentions being most spent upon the Reformation in Doctrine c. And why may not I suppose the same thing of Mr Goodwin Mr Nye and the rest of you that you may not see into all things about worship and government for if they might not then much more not you they excelling you in piety learning sufferings yeares But suppose the Reformed Churches at first might not yet considering that it is now above fourescore yeares since government and worship was purged as well as Reformation in Doctrine which you say was so well setled at first and since so many questions and controversies having risen about Worship and Government in their Churches and ours as about Morelius and about the Anabaptists and Brownists and of late the Independents and these differences having been debated in Synods and Assemblies having heard and seen all they could say against Presbyteriall government and what could be said for themselves if either they or you had the truth on your sides what reason can you give why they should not see into it upon so much enquity study and dispute the Reformed Churches being more free to entertaine truths and change somewhat in their Discipline then you were in your first entertaining this New-way For example The Churches of France living under persecution for their Religion and the truth of God if your way had any truth in it it were all one for matter of persecution to receive yours as their own As to that passage in this Section concerning the good old non-conformists that you say We had the advantage of all that light which their conflicts struck forth in their times c I answer a great part of their light as in Mr Cartwright Mr Hildersham c. was against the Separatists and their practises as their writings testifie as well as against the Diocesan Bishops and Ceremonies and it had been happy for you and this Kingdome that you had made better use of their light and of their draughts of Discipline the Reformation had been more easie and the godly party more united and the common enemy had never conceived such hopes and taken such heart as he does from your opinions And what ever you say it seemes that a great part of what the good old non-conformists writ came not much commended to you though your own and for all their sufferings because you follow it no better As to that passage about the Separation following the passage of the Non-conformists It is well you acknowledge that the Separation had fatall miscarriages and ship-wracks in their way and it was well you tooke such notice of them that you counted them as Land-markes to fore warâ—…e you of those rocks and shelves they ran upon and that thereupon you did enquire into the principles that might be the causes of their divisions this is one of the best passages in your book As there are foure passages among so many bad that are good and usefull One of the Parliament A second of the Assembly of Divines The third this of the Separatists The fourth a Description of many of the Proâ—…torus and people of this Kingdome But it had been better you had made so good a use of this observation and enquirie in Gods visibly witnessing from Heaven against the Separation in giving them up to fearfull sins in inflicting fearfull judgements and leaving them to strange divisions which your selves allude to in this passage and you know was in the stories of Browne Bolton Barrow Smith Iohnsons c. so as to have kept further from their principles and thereupon to have feared forsaking communion with our Churches and setting up Separated Assemblies and agreeing so much with them in most of the fundamentall and essentiall principles and practises and not to have come so nigh to them against whom God witnessed by so many fatall miscarriages and ship-wracks as only to resine and qualifie Brownisme and to spinne it of a finer thred then the old Separatists did But let me here put this Dilemma to you Seeing the Separatists fatall miscarriages and ship-wracks did put you upon an enquiry into the principles and causes of their divisions upon the enquiry either you found out and discovered those principles or you did not If you did not discover them why doe you insert these words here and carry it so to make the Reader
that most supreame namely to be in all things guided by the perfect will of God enacted as the most sacred law of all other in the midst of all other laws and Canons Ecclesiasticall in Christian States and Churches throughout the world This is a dangerous principle to goe by in the Church of God excellent for unstable men and wanton wits fitted for libertins and running heads that love no fixed nor setled government and serves well to the humour of a few particular persons but pernitious and sad for Nationall Churches and Kingdomes a reserve indeed and a good back doore to go out at from Brownisme to Anabaptisme and from Anabaptisme to Sebaptisme and from thence to Famialisme and Socinianisme It is a ready prepared way for those that would draw men into errours under the pretence of new light to worke upon and so to lead men from one errour to another till there be no end Which kind of principle of uncertainty in matters of religion the Remonstrants did hold forth in those sad times of the troubles of the Churches in the Netherlands that so they might overturne all formes and harmonies whereby the Churches both within themselves and one towards another might be setled and associated that was one of the scepticall rules of the Arminians dies diem docet But this principle of yours so carried all along in your resolutions seemes to crosse that first principle of the Scriptures the supreame rule and perfect for Church government for in effect it is as much as to hold that the government and way of the Church visible is so uncertaine and doubtfull as that little or none may be positively laid downe and concluded as Iure Divino Now according to this second principle and profession of yours why doe you make such outeries and tragedies in the Church forsaking all Churches for you know not what even for that which you made open and constant professions upon all occasions you would not be bound to and pray how doth this agree with your principle of Church government that it is in all particulars perpetuall and unchangeable whenas you will be changing it so often But certainely when you first fell to your Church-way and took up this principle you were not resolved what way to follow but thought that in some yeares by adding now and then and forsaking this and the other you might attaine to something in the end But let me aske you ought men in the matters of Religion and in things of the Kingdome of Christ to be Scepticks and so irresolved or ought not men to be perswaded in their consciences But I hope the Parliament will observe this great principle you were first acted by and still are in all your Church-way and will see how dangerous the tolerating of your way will be for though you should for present hold nothing much different from the established rule yet being allowed what may you not come to according to this principle how shall any State be sure of you long what you will hold What if you should bring in community of goods baptizing in rivers the holy Kisse into your Assemblies at the beginning and ending of your Ordinances annointing sick persons with oyle it is but according to your principle And we see you make so much of this principle and are so in love with it that you wish it next to your first principle enacted as the most sacred Law of all other to live and walke by it in Christian States and Churches throughout the world and I am perswaded if you would speake out you wish it instead of all other Laws and Canons 〈◊〉 You are not content your selves to be Scepticks and loose in the government of the visible Church but you would have all others to be liâ—… unto you not to make their present judgement and practise a binding law for the future but to make continuall professions upon all occasions of altering But let us consider what may be the reasons of such a passionate desire that this principle were enacted in all Churches I conceive these following 1. That others changing and altering as well as you the imputation of inconstancy and lightnesse might not stick upon you 2. That so you might gaiâ—… more to your way and Church by possessing them with this principle having this advantage to worke upon and this engine to draw the people with There is nothing you have concluded on but you are free and at choice still to take what seemes most probable to you whereas if men be set downe and resolved they are not so apt to change 3. That so you might not as you pretend block up the way to further light but keep alive that principle of New light and New truths and that men must not content themselves with old truths and the old light but they must seeke out after New light whereas establishment and setling of points upon serious debates and disputes both in points of doctrine with the fundamentals and substantials of discipline as the truths of God and the way for men to walke in upon such Scriptures and reasons will shut out such search as you conceive but this is a mistake to imagine that if any evident light from Scripture should come in afterwards especially considering that reformed Churches in their confessions and Articles hold that particular Churches may erre and may receive increase of knowledge and for matters of Discipline declare particularly that in the accessaries accidentals circumstantials Churches have liberty to change upon inconveniences and different occasions that may arise that they are ever the further off from it But this principle of irresolution and uncertainty in matters of Religion upon the ground of New light and New truths as it is commonly laid downe and drunke in now by men of the Church-way makes men unsatisfied restlesse doubtfull in their present practise and upon searching when they can find none the Devill and their own corruptions will make some and brings them old errors for New truths and men being possest by some that principles are to be new studied and that there are New truths and New light never known before Satan is not wanting to raise up one or other to vent errors under those notions as we see at this day in the Antinomians and the Anabaptists their great argument wherby they take so many being that of New light and New truths which God hath revealed in these times 4. I hope this principle so rooted in you and your frailty in the former way of conformity may be a reserve for you to come off from Independencie to Presbyterie upon the debates of the Assembly and from your Church-way to the way of the reformed Churches which I heartily pray may be the fruit of this principle so openly and constantly profest and am not wholly out of hope especially of some of you Thirdly We are able to hold forth this true and just Apologie unto the world That in the
and this serves for Scripture grounds to them Now then for the manner of ordering of this according to different Kingdomes Nations or Cities in fewer or more subordinations and in the way and manner of proceedings by severall Churches according to locall temporall and personall circumstances they know well they must goe according to generall rules of the word to the common lawes of nature and prudence and so they leave other Churches to doe the like And had we been led in our former wayes and our removall out of this Kingdome by any such spirit of faction and division or of pride and singularity which are the usuall grounds of all schisme we had since our returnes againe during this intermisticall season tentations yea provocations enough to have drawne forth such a spirit having manifold advantages to make and increase a partie which we have not in the least attempted We found the spirits of the people of this Kingdome that professe or pretend to the power of godlinesse they finding themselves to be so much at libertie and new come out of bondage readie to take any impressions and to be cast into any mould that hath but the appearance of a stricter way And we found that many of those mists that had gathered about us or were rather cast upon our persons in our absence began by our presence againe and the blessing of God upon us in a great measure to scatter and vanish without speaking a word for our selves or cause Whether all of you or only some of you were led in your former wayes and in your removall out of this Kingdome by any such spirit of faction c. I will not enter into your bosomes nor judge of secret things I leave you to search your selves and to give account of your spirits to the Father of spirits and whether you were led in your former wayes and in your removall out of the Kingdome by any such spirit or no 't is too evident by what I have fore-mentioned that a spirit of faction and division or of pride and singularity wrought too much amongst some of you abroad But though no such spirit led you there are to me and many others sufficient visible grounds of your removall out of this Kingdome after you once were off your setled places as your feare of personall violence your selfe-love and worldly wisdome to provide for your selves and yours what ever became of the publicke your horrible dispaire of comming in againe here or things ever turning in this Land as you twice expresse it your great and excessive admiration of the persons of some who were in the Church-way accounting there were no such men in the world as they your discontent and anger at the course and harsh usage in casting some of you out of your places which often times are grounds of heresies and schismes as I could shew out of Ecclesiasticall histories in Tertullian c. And besides these grounds if I may judge of your being led in your former wayes and of your removall out of the Kingdome as your selves make the argument by your spirit being drawne forth since your returne in making and encreasing a partie if that will evince your being led formerly by a spirit of faction and division or of pride and singularitie I know not how you will free your selves for since your returnes againe during this intermysticall season you have not been idle nor lost time but have laid hold on the temptations provocations and the manifold advantages to make and increase a partie nay you have not only laid hold on what you found readie to your hands namely the intermysticall season through so many great businesses comming in upon the Parliament one upon another the spirits of the people of the kingdom that professe or pretend to the power of godlinesse finding themselves to be so much at libertie and new come out of bondage readie to take any impressions c. but you have made and encreased new for the making of a partie And I much wonder how you dare speake thus much lesse publiquely in print to publish that you have not in the least attempted to make and encrease a partie the contrarie whereunto is written in such great letters that he who runnes may reade it and I shall presently make evident in answering this passage with others of the like nature in the 25. and 26. pages For the spirits of the people of this Kingdome that professe or pretend to the power of godlinesse and especially of the Citie and the adjacent parts you give a true character together with the ground of it finding themselves to be so much at liberty and new come out of bonduge and it is amongst all the passages in your booke one of the best and if the people would well mind and consider of it that they are readie to take any impressions and to be cast into any mould that hath but the appearance of a stricter way This might doe them as much good as all the Sermons you have preacht among them since your returnes and might prove an antidote both against the golden sweet poyson in this booke and the principles of your Church-way But thus we see by your owne confession how easily and readily errours are entertained by the good people of this Kingdome when as truth may stand without doores and knocke long before opened unto even as good Phisitians and good right phisicke hath a great deale a doe to find acceptance and admittance among the common-people when Mountabancks and Empricks are sought unto As to those words the finding that many of those mists that had gathered about you or were rather cast upon your persons in your absence began by your presence againe in a great measure to scatter and vanish without speaking a word for your selves and cause I answer O happie rare men powerfull and gracious with the people whose very presence without speaking a word for themselves or cause could doe thus much after a long absence what will not your speaking and writing for your selves then doe 'T is well for you the most eminent servants of God in all ages have not found mists that had gathered about them or cast upon their persons to scatter and vanish away so easily but after all Apologies and Defence for themselves and cause have found them to sticke close and we find it harder to wipe off the aspersions and mistakes cast on us from your side though for nothing else but for discharging our consciences and labouring to keepe good people from errours But Brethren if it were so with you as here you write what need had you then to write this Apologie to cleare your selves from mistakes especially having been now so long present in the Kingdome and resident in the chiefe Citie having the libertie of the Pulpits and being members of the Assemblie would not the sudden confused noise of exclamations restecting upon you interpretatively without the writing of this
books of others or in counselling and consenting to the printing of them especially some books from out of New-England and particularly of Mr Cottons 3. Neither I nor many other Ministers are not satisfied of the truth of those words That you have not acted for your selves and way which words as here brought in by you must be understood of acting as distinct from preaching and printing that is as you have not published your opinions by preaching so you have not by other wayes and meanes acted for your selves or way as in making friends or in mooving any Parliament men or in consulting together what to doe about your way no alas good men you have kept your houses close and followed your studies hard and seldome gone to Westminster but have left the businesse of Independencie and the Church-way to God wholly leaving him to take care of his own way and cause Brethren how dare you write thus if you have not acted for your selves and way since your returnes into England and improoved your time well too most who know you are much deceived in you and strangely mistaken And suffer me to deale plainely with you I am perswaded that setting aside the Jesuites acting for themselves and way you Five have acted for your selves and way both by your selves and by your instruments both upon the stage and behind the curtaine considering circumstances and laying all things together more then any five men have done in so short a time this 60 yeares and if it be not so whence have come all the swarmes and troopes of Independents in Ministery Armies City Countrey Gentry and amongst the common people of all sorts men women servants children have not you five had the greatest influence to cause this who have wrought so many Ministers Gentlemen and people to your way can it be in Reason thought all this is come about without your acting for your selves and way is the peoples golden Calfe of Independencie and Democracie come out of it selfe without Aarons making it And whether you five have not acted for your selves way since this Parliament I desire you to answer these questions and then according to the truth of those questions let your consciences judge of the truth of these words 1. Whether came not you over into England and left your Churches in Holland with their leave or rather being sent as Messengers to negotiate for your way and for a Toleration of some Churches to enjoy Independent government that is a full entire compleate power within your selves 2. When you were come over did you not in the first yeare of the Parliaments sitting consult together and debate about a Petition and was there not one drawne to be presented to the House of Commons for a Toleration of some Congregations to enjoy a Congregationall government 3. Have you not beene all along from your first comming over into England to the writing of this present Apologie intent and watchfull upon every thing in agitation or about to passe in matters of Religion that might make though but remotely for Presbyteriall government and might though but by a remote consequence and at a distance touch upon or prejudice your Church way As for instance about the time of passing a Bill in the House of Commons against Episcopacy and of consultation and debate what should be in the interim till another Government could be setled were not you zealous and active against that advice and counsell of a certaine number of grave Ministers in each County to be substituted for the time out of your feare of having but a shadow of Presbyterian governement though but pro tempore and how much you worked in that with some of place and what the issue of that was you may remember So upon thoughts and consultations since this warre of entring into a Covenant and some Ministers being advised with whether did not some of you stand for a clause to be inserted in the Covenant for liberty to tender consciences and for want of such a clause that being opposed by some how long it was layed aside c. I desire you to remember Againe about the beginning of the Assembly in the review and examination of of some of the Articles of Religion and in the propounding but some orders to have been agreed on about the way of managing the Disputes and Debates in the Assembly how tender have you been of any thing tending but to Presbytery and that might though but indirectly reflect upon any of your Principles 4. Have not some of you though may be not all acted for your selves and way by constant Church meetings on the Lords day in private houses preaching the word and administring the Sacraments even in the times of the publike Assemblies where besides your own Church members have resorted to your meetings many other persons some members of Churches in New-England and others belonging to the Church of England and whereas Mr Simpson was a Minister of a Church at Rotterdam which Church is still there hath not Mr Simpson since his returne well acted for himselfe and his way in getting such a rich and numerous Church consisting of so many Gentlemen and Gentlewomen rich Citizens rich Virgins c. and hath not Mr Goodwin acted for himself and way and at least in the least attempted to encrease a party when besides those of his Church at Arnheim that came over from thence there are others here in London have gone to his Church meetings and there are some if not actually members the ceremony may be being forborne that it may be said he hath added none to his Church yet are Competentes Candidati Probationers members in fieri with their faces to Zion and reputed members actually by them of nearest Relations and Co-habitations as I am credibly enformed but must name none to prevent differences in neere Relations 5. Have not some of you if not all of you acted for your selves and way in actually speaking and moving some Parliament men to stand for you and for a Toleration of your Church way and have you not been answered shew us your grounds let us know what you hold and what you would have and then you shall see that shall be done which is sitting and out of zeale of acting for your selves and way have not some of you suggested in private to Parliament men the prejudice of their Parliamentary power if they should admit of the Government of the Church of Scotland pleading also for a necessity of a Toleration and in particular I aske Mr Nye if he remember no such discourses and that at Hull too 6. Whether have not some of you if not all out of acting for your selves and way hindred all that â—…lay in you the sending for our brethren of Scotland to come to our help and whether have not some of you much pleaded against sending for them in and objected as the Malignants doe of the danger of their comming in c and whether
in as much as lay in you did not you so act for your owne opinions and Church way that you would have hazarded the Kingdome Religion and all rather then the losse of your Independencie which you knew the Scots were so averse unto 7. Whether have not some of you in Conferences with many good people and by discourses in private acâ—…ed for your selves and way by stumbling them in the point of a particular Church and in the point of coming to the Sacrament of the Lords Supper and by pleading for a Toleration of all opinions that may stand with saving Grace and doth none of you remember what was answered you that Poligâ—…mie might stand with saving Grace and must that be tolerated 8. Whether have not some of you tampered with some Parliament men about delaying the meeting of the Assembly and suggesting to them doubts and feares about it and whether in the Assembly have you not by all possible wayes both in opposing some orders of speaking but so many times to one point the sooner to bring things to an end and by other wayes all that you could delaied the proceedings of the Assembly and all this out of acting for your selves and way that so your party might increase and your opinions spread before the Government might be setled 9. Have not some of you out of acting for your selves and way endeavoured the bringing into the Assembly since the sitting of it some Independents to be members of it and upon their being stopped have not some of you earnestly dealt with some members of the House of Commons that they might passe their House and what could this be but out of acting for your selves and way 10. Whether have not you out of acting for your selves and way had many meetings and consultations both of writing letters into New-England for their help and furtherance and about what you should doe and how to order matters since the Scots must be sent for and since the Assembly could not be hindred how things might be managed and carried for the best advantage of your cause and way and whether was not this Apologeticall Narration one of the Products of your consultations Now unto these ten I might adde other Quaeres but shall reserve them to my Rejoynder these being sufficient to satisfie you and the Reader So that laying all these things together what did you meane or thinke with your selves when you writâ—… these passages could you imagine you danced in a net all this time and that men tooke no notice of you or that all had been forgotten that you had done and preacht or did you imagine your power was so great with the people having such a name that all would be taken for truth you writ or that your greatnesse was such that no man durst question what you had done or appeare against your Apologie or if they did they should but blast themselves among the people and the people would believe nothing against you what strange spirit possessed you to write thus For my part I feare not my name I have learned to trust God with it and I dare by the Grace and helpe of Gods Spirit deale with you and all of you in these Controversies But supposing all you affirme of your selves had been true eujus contrarium verum est as is too evident by what I have proved that you had neither preached printed nor acted personally for your selves and way yet all this forbearance might have been not from the grounds and reasons brought by you in this Section but from other principles of wisdome and policie as the more to ingratiate your selves with the Houses of Parliament and to insinuate into their favour and that you might the better make such an Apologie as this and make use of it to your advantage at such a time as this and I judge such considerations have restrained some of you and prevailed with you not to act so much as your fellowes and not so openly as otherwise you would especially knowing whilest you were in the Tyring-house unseene the Scene was full and the Tragedie went on there being no want of Actors on the open Stage to carry on your Church way As for instance Mr W. Mr P. Mr K. Mr B. Dr H. Mr L. Mr G. Mr C. Mr B. Mr P. Mr G. Mr W. Mr W. S. Mr C. Mr E. Mr C. Mr A. Mr L. cum multis aliis of whose preachings and acting for themselves and way in gathering of Churches c. and of books made by some of them and printed by others of them it would fill a book to enumerate particulars and to declare what hath been done in Citie Countrey Armies and in all places to make and increase parties and to occasion so great disturbance amongst all sorts as that it will be found a hard worke to settle the Government of the Church and to reduce the people And I confesse you having such choice of Instruments and under-worâ—…men to work by and to build your Babel I marvell you contented not your selves with onely casting the Modell and giving the pattern and aime to others but that you should appeare upon the workes your selves as often-times you did To your second main part in this Section the Provocations you have had all sorts of wayes to have preached printed and acted for your selves both by the Common misunderstandings and misrepresentations of your opinions and practises c. I must tell you I judge and that upon good grounds never men laying all things together consideratis considerandis had fewer provocations for considering you were but a few in comparison and going in a new different way from all the Reformed Churches and the destructivenesse of your principles to Reformation with the danger of them in drawing away and stealing our sheep from us and the contempt of our Ministerie occasioned by your principles among all the people generally of your way as also your leaving the land in the greatest need notwithstanding all these and many more that all the godly Ministers of City and Countrey should carry themselves towards you with that love respect fairnesse brotherly kindnesse as they did might have provoked you indeed but in another way then you expresse it And for the truth of this I appeale to your owne breasts and to the knowledge of my brethren and to these following demonstrations 1. There was a great deale of loving respects and faire carriage towards you both in admitting you into their Pulpits and in forbearing all things offensive to you and your party before the Sermons to gratifie you 2. There was a great deale of faire respects to you in admitting you into their Societie and publique meetings about the matters of Reformation 3. There was a generall silence by the Godly Ministers I feare unto sinfull in forbearing preaching against your points and that when some of you preached for your way and many Pamphlets were printed for it 4. The Ministers suffered some of you and no
of the piety wisedome and learning of two Kingdomes are met in one c. which testimony given by you to this Assembly and that Character given by you of the people and the Professours of this Kingdome in page 24. and 28. are worthy to be observed and are of great use in these times when the Assembly and their proceedings are so much traduced and spoken against by your followers and Churches and let me make this use of it to the people and sadly put this question to their Consciences Whether is more probable that an Assembly so judicious of so many able learned and grave Divines where much of the pietie wisedome and learning of two Kingdomes are met in one going in Gods way as you say page 28. making it their worke and businesse to find out the Government and the truth about the order of the Church visible and giving freedome of debates to men of different mindes and apprehensions seeking God publiquely and privately daily with so many prayers put up for them in all Churches at home and abroad beyond the Seas should find out the truth or Mr Lockyer Mr Batchelor Mr Carter with a company of weake ignorant men and women youths and maids apt to be seduced and ready to take any impressions and to be cast into any mould that hath but the appearance of a stricter way As to those words We would much rather have chosen to have been venting them to the multitude apt to be seduced I answer so you did much rather chuse to vent your opinions and principles both in publique and private to the multitude apt to be seduced according to the opportunities you had these three yeares then to communicate them to your godly brethren of the Ministerie as I have before fully shewed For this passage of yours But in a conscientious regard had to the orderly and peaceable way of searching out truths and reforming the Churches of Christ wee have adventured our selves upon this way of God wisely assumed by the prudence of the State whether this be so or no that you have had a conscientious regard to the orderly and peaceable way of searching out truth and reforming the Churches of Christ let my last answer and what is before proved witnesse and if out of a conscientious regard to the orderly c. you adventured to be members of the Assembly and upon this way by an Assembly of searching out truths why did you not before the Assembly forbeare the disorderly and unpeaceable way of venting your selves to the multitude and of gathering Churches c. as also since the Assembly the disorderly and unpeaceable way of searching out truths in writing this Apologie in preaching some Sermons with some other practises which were no orderly nor peaceable wayes of searching out truths especially the Assembly sitting But them beleeve you that will I judge and that upon grounds and hints already given that other things made you adventure to be of the Assembly and to come thither constantly rather then the conscientious regard had to the orderly and peaceable way of searching out truths and I cannot let passe without some animadversions the phrase used by you here of your being members of the Assembly We have adventured our selves a very significant and true expression for I beleeve you accounted this Assembly a great Adventure for your Church-way and such a bottome as you would not have put it in at least not so soon if all the wayes you could have devised under heaven would have hindred it but it happened to you according to the Proverbe Nothing venture nothing have for supposing there must be an Assembly you might perhaps by being members of it doe your selves and way some good but by declining and refusing it you had been certainly lost But brethren what is the reason that in this Section wherein you give so full a testimonie to the Assembly and of your great adventuring to be members of it that you annex in the close these words following And therein also upon all sorts of disadvantages both of number abilities of learning Authoritie the streame of publique interest trusting God both with our selves and his own truth c. Whether does not this somewhat reflect upon the Assembly as if there were a great hazard that things would be carried there by number abilities of learning Authority the streame of publique interest rather then by truth for if points were not likely to be carried so by plurality of Votes c. but by the clearest proofes from Scripture then these were no disadvantages to you but all the advantage would lie on that side whether many or few whether greater Scholars or lesse that could bring the strongest Scripture grounds and I must tell you that in such an Assembly as you confesse this is and is well known to be both for the persons and ends of its calling that great liberty of speech and debate with that solemne Protestation taken by every member at first sitting there a man need not account those things specified by you for any disadvantages for any two or three men nay one of a different judgement in Doctrine or discipline from that Assembly having truth on his side and but so much learning as to manage and make out his evidences though a man of no authority might easily cause the consciences of most there to owne and fall downe before that truth and to change their mindes yea and to blesse God for the light and imbrace the person or persons that brought it much lesse need you whose number is sufficient about ten besides some who are halfe Independents having parts and abilities enough and Authority to manage your arguments and even to command free and long audience complaine of these things for disadvantages but I am jealous this passage is here inserted and brought in to possesse the peoples minds fearing by this time this Apologie was set out things might not goe on your side and to give them something to confirme them in your way to teach them what to say namely though you had the truth and brought such strong arguments as were not answered yet you could not be heard but matters were carried against you by pieces the greater number of the Assembly by far being of another judgement as also by the streame of publike interest Authority c. And many of the people of the Church way speake thus already that the Assembly cannot answer your arguments but beare you downe with numbers the Parliament should have done well to have chosen as many of your way as on the other side and then there would have been a faire and even triall but I will examine all your disadvantages apart and give you and the Reader a particular account of them First For Number though you have not so many of your judgement in the Assembly yet you have a competent number to plead your cause and to be the mouth for all of your way to speake
whatever any of your way can say for it Secondly When an Assembly was first agreed upon there were not many more Ministers and Schollers of your way in the Kingdome who were capeable of such a service how ever you may be encreased since so that you had as much advantage as your condition was capeable of yea and favour too Thirdly Considering the many hundred Ministers in this Kingdome that petitioned for Reformation and subscribed the Remonstrance who also bore the heate of the day and never flinched for it and the small number of the Independent who fled also to save their stake and to keepe in a whole skin having quitted to our Churches and Ministery and making no account to be bound by the determinations of the Assembly it is more in proportion both Arithmeticall and Geometricall to have Ten of you members in the Assembly then some hundreds of our Ministers and yet you know the whole number of Divines who meet there does not much exceed 80 persons Fourthly Number is little where conscientious men having taken such a Protestation come together to seeke out truth being free also to receive and chuse any government laid downe in the word and not over-awed by power or feare of crushing nor byased by hopes of preferment it is true in such an Assembly as the Convocation house of Bishops and their Clarkes was number was a great disadvantage Secondly For abilities of Learning I grant you there are many members of the Assembly goe farre beyond any of you in that yet among you all and in some particular men of you there are abilities enough of learning speech and wit to bring out and enforce to the greatest advantage upon study taking time which you doe and writing downe your grounds any Scripture or Reasons for your way so that you need not complaine for want of learning but rather for want of truth in your cause which will afford no better arguments for it Thirdly For Authority I know not well what you mean by that in this place you having so many doubtfull passages in your Apologie whether the Authority of Parliament or whether the Ministers who are for Presbytery have greater Authority in the Assembly then you or what else Now if you meane the first that the Presbyterian party hath the advantage of you namely the Authority of Parliament I answer the Parliament interposes no authority to determine what government shall be but calls the Assembly to advise with and draw up for them what government is most agreeable to the word giving also a liberty to the fewer number in matters of dissent to give in their Reasons as you in the 30th page grant and imply you will doe And as for the Parliament who are Authority there are but few Ministers of the Assembly who have been able to doe more with them then you or who have had a greater interest in their favour then your selves witnesse all passages of Parliament from first to last wherein the Parliament hath honoured any of the Ministers either in preaching before them upon solemne occasions or in calling this Assembly or in employing them about the Scottish affaires either in Englaâ—…d or into Scotland or in the setting up a Lecture at Westminster or in appointing Licensers for printing of bookes what ever it hath been or how few the number that have been employed though but two or three yet still an Independent hath beene one But secondly if you meane that the Ministers who differ in judgement from you have a greater Authority in the Assembly then you I answer you are all equall having a brotherly equality there the whole Assembly not having Authority that is Jurisdiction and power of censure over the meanest to cast him out or to hinder him from speech according to rule and order And as for authoritie of speaking in the Assembly and of being heard some of you have exercised as much of that as most there and for authority with the people to lead them whether you or most of the Ministers in the Assembly have the greatest is no controversie witnesse the deepe censures upon the Assembly and the godly Ministers every where by multitudes of the people but the great applause and crying up of you and other independents So that if authority with many well meaning people be an advantge it is on your side and that hath done you heretofore some service to make many men more shie of preaching against your way because of your great authority with the people that being ground enough to put many men out of the state of grace with some sorts of people besides â—…f authority in the peoples hearts could sway any thing with the Assembly against the truth yea but to suspend their judgements about the truth as I am confident it doth not then you would have the advantage of authority to sway the Assembly rather to your side then against you 4. For the fourth disadvantage the streame of publike interest this is a dangerous insinuation against the Assembly yea and the Parliament too without whom nothing the Assemby doth can be of any validitie as if they would be carried with the streame of publike interests rather then by the word of God and would bend the word of God to the streame of publike interest now let me put you this Dilemma either the publike interest of this Kingdome at this time will stand and agree with the word of God or it will not if it will stand then not only the Assembly but you also should be for that interest accounting the publike interest so suiting to the word of God an advantage but if it will not stand with the word but that the streame of publike interest runnes one way and Gods word another way can you think the Assembly will be carried with publike interest and leave the streame of the word would not the Assembly rather follow the word of God accounting walking according to that the greatest and most publike interest hath the Parliament Kingdome and Ministers done and suffered so much for a Reformation according to the word of God and now after all this is there a streame of publike interest divided from the word to carry away the Ministers called together according to which a government must be framed and the Church reformed and this is the great disadvantage that some members of the Assembly who would goe according to the word of God meet withall and must be put to swimme against Bretheren what will the Prelates say of our Reformation and Church government when you speake thus have not you put a sword into their hands this day against us and shall we not heare of it but I wish bretheren whilst you thus asperse the Assembly with the danger of being carried a way with the streame of publike interest that the streame of your own particular private interest and credit among the people did not too much carry you away as many other waies so in writing
of this Apologie But the Reader may aske what is the plaine English of the streame of publike interest according to which there was so great danger the Assembly would swimme I answer I conceive one of these two things or else it is probable both are meant by the Apologists 1. That the Ministers of the Assembly for themselves and their fellow Ministers would stand for such a government as wherein the power should be in their own hands and not in the peoples to doe with them for maintenance and standing at their pleasure and therefore they would establish Presbyteriall government rather then Independent 2. The Parliament of England upon great Armies raised against them needing help calls in for the Kingdome of Scotland to assist them now the Scots being for Presbyteriall government and against Independent and desirous of uniformity in government between the Kingdomes therefore for gratifying the Scots the Assembly is like to be swayed that way is this the streame of publike interest meant by you oh how unworthy an insinuation is this and how prejudicall this will be to the Reformation in after times I desire you to consider of in coole blood and what the enemies will say of it the government and Reformation of this Church was not free not according to the word of God but what Scotland would have Englands need of Scotland made them at least swayed much to take up their government but how ever this is insinuated for the holding up the credit of your cause against the time the Assembly shall come to reject it as Apocripha yet I must tell you you foresaw that which is no such streame of publike interest nor no cause of disadvantage to you For the Commissioners of the Church of Scotland were not sent hither to put their government upon us but came as well to receive any light and help as to give and to come to us in what should be found upon debate more agreeable to the word as we to come to them and the Covenant of the Kingdomes doth not tye us to the Reformation of the Church of Scotland but binds us to Reformation according to the word of God and the example of the best reformed Churches and then requires both of us and them an uniformity according to the word of God And indeed the Assembly consisting of so many able learned and grave Divines where much of the wisdome piety and learning of two Kingdomes are met cannot well be thought to be carried away from the word by the streame of publike interest especially most of the Assembly being men not engaged by education or otherwise to any other of the reformed Churches or by former declarations of their judgements nor appointed by the Parliament to Presbyteriall government but left freely to be guided by the light of the word in this way of God communicated to them besides that the Commissioners of the Church of Scotland however they be present in the Assembly to heare debates and to give their Reasons yet never gave their voices in any point that hath passed the Assembly As for the close of this Section trusting God both with your selves and his own truth as he shall be pleased to manage it by us Had you in adventuring your selves upon this Assembly and therein really beleeving all the sorts of disadvantages as you here speake trusted God both with your selvs and that you call his own truth some of you would never have brought such arguments for your way as you have done And certainely if some of you did trust God as you ought with your selves c. you would not trust so much to your wits and policie nor be so full of reservations fetches doubtfull expressions as you are And brethren let me deale with you plainely I hope it may doe you good many speake of your policie and subtiltie some who are strangers to you yet being members of the Assembly and beholding your managing of your opinions and way there wonder that good men should be so politick and subtill as you are especially if the cause were good Moreover if in all matters of Doctrine we were not as orthodox in our judgements as our bretheren themselves we would never have exposed our selves to this triall and hazard of discovery in this Assembly the mixture of whose spirits the quick-sightednesse of whose judgements intent enough upon us and variety of debates about all sorts of controversies afoot in these times of contradiction are such as would be sure soone to find us out if we nourished any monsters or serpents of opinions lurking in our bosomes And if we had carried it so as that hitherto such errours were not afore-hand open to the view and judgement of all yet sitting here unlesse we would be silent which we have not been we could not long be hid But it is sufficiently known that in all points of doctrine which hitherto in the review and examination of the Articles of our Church or upon other occasions have been gone through our judgements have still concurred with the greatest part of our bretheren neither doe we know wherein we have dissented And in matters of discipline we are so farre from holding up the differences that occurre or making the breaches greater or wider that we endeavour upon all such occasions to grant and yeeld as all may see and cannot but testifie for us to the utmost latitude of our light and consciences professing it to be as high a point of Religion and conscience readily to own yea fall down before whatsoever is truth in the hands of those that differ yea though they should be enemies unto us as much as earnestly to contend for and hold fast those truths wherein we should be found dissenting from them and this is in relation to peace so also as a just due to truth and goodnesse even to approve it and acknowledge it to the uttermost graine of it though mingled with what is opposite unto us And further when matters by discussion are brought to the smallest dissent that may be we have hitherto been found to be no backward urgers unto a temper not only in things that have concerned our own consciences but when of others also such as may suite and tend to union as well as searching out of truth judging this to be as great and usefull an end of Synods and Assemblies as a curious and exact discussion of all sorts of lesser differences with binding determinations of truth one way Whether in all matters of Doctrine all of you be as Orthodox in your Judgements as your brethren themselves I question it though in the most Doctrines and in the maine I grant it I have been told of some odd things in matter of Doctrine preached by one of you five both in England and Holland and of some points preached in the Church of Arnheim never questioned there and since printed not very Orthodox as for instance amongst others that the soules of the Saints
doe not goe to heaven to be with Christ expresly contrary to the 2 Cor. 5. 6 8. and to Philip. 1. 23. now whether some of you may not hold those opinions seeing they were publiquely preached at Arnheim and never condemned as ever I heard I know not but have reason rather to suspect you doe how ever though you doe not nourish any Monsters or Serpents of opinions in your bosomes yet I feare you have running wormes in your heads and together with the gold silver and Ivory of Orthodox truths you have store of Apes and Peacocks conceits and toyes as strange coined distinctions new strained expositions of Scriptures odd opinions about the personall raigne of Christ on earth and I aske you what the annointing with oyle of sick persons as an Ordinance for Church-members and what the bringing in of Hymnes composed by the gift of a Church-member cum multis aliis are whether are not these strange conceits and how ever you may be free of Monsters and Serpents of opinions lurking in your bosomes yet there is much of a Monster and the Serpent lurking in this Apologie and to be sure one Monster of opinions you all hold generally and some of you have preacht for A Toleration of divers sects and opinions and let me tell you granting you five be so Orthodox and supposing your argument good to prove it exposing your selves to the hazard of discovery in this Assembly which is no concluding argument yet there are many members of those Churches to which you belong besides many other members of Churches of your way and communion whom I suppose must be tolerated as well as your selves that doe hold very odd and strange things Some of Arnheim hold strange conceits and some members of Mr Sympsons Church hold some of the points of the Anabaptists and daily the Independent Churches like Africa doe breed and bring forth the Monsters of Anabaptisme Antinomianisme Familisme nay that huge Monster and old flying serpent of the Mortality of the soul of man and indeed there is no end of errours that the Independent principles and practises lead unto As for those words if we had carried it so as that hitherto such errours were not aforehand open to the view and Iudgement of all yet sitting here unlesse we would be silent we could not be long hid c. I answer some one or two Heterodox opinions may be hid where men are Orthodox in the most especially if all points of doctrine have not been discussed nor reviewed as in the Assembly they have not many Articles of our Church not having yet been gone through so that your errours in doctrine may be behind and your triall of being Orthodox will be when the Assembly comes to these Articles Article 19 22 23. 26. and when that doctrine concerning the Lawfulness of a Toleration of divers sects and opinions shall come to be discussed But before I passe from this I desire the Apologists to remember and the Reader to observe they call the Church of England Our Church and so in the fift page of this Apologie Our own Congregations we meane of England So that if you meane as you here write then the Nationall Church of England is your Church and the Parochiall Congregations are yours and so you establish a Nationall visible Church under the new Testament and if so why doe you erect other Churches and withdraw from your own but if you doe not meane so nor beleeve there is a Nationall visible Church nor account your selves members of this Nationall Church why doe you speake so and call the Church of England your own Church and the Parochiall Churches your own Congregations As for that part of this Section which concernes your good carriage in the Assembly in matters of Discipline In matters of Discipline we are so farre from holding up the differences that occurre or making the breaches greater or wider that we endeavour upon all such occasions to grant and yeeld c. I not being present at the debates will say nothing against it but whether since the writing of your Apologie and the Assembly comming to the points of Discipline which are properly yours your free-hold you have been so faire and moderate endevouring upon all occasions to grant and yeeld to the utmost latitude of your light and Consciences that I doubt and your best friends are not satisfied in it but rather much offended and you have much lost your selves with them by your demeanour and way of managing matters of difference in the Assembly But supposing all you say of your selves in this Section were fully so both before and since your Apologie yet it were not much materiall nor much to be trusted to being upon the triall of your good behaviour for it is probable all that may be done out of policie in reference to the main designe of obtaining a Toleration which at first cannot be imagined to have any probabilitie of being gained without all seeming fairenesse and compliance and drawing neere to us and therefore this Apologie is so framed in the words phrases and composure of it that in it you have stretcht your selves to the utmost latitude and highest compliance with the Church of England and the Reformed Churches even beyond what is meant by you in our sence and in common acception and beyond what many of your followers will own As also you hide and reserve severall things you hold both in matter and manner that so by all this you might court the Parliament Assembly Reformed Churches to beare with such conscientious men who differ so little from them and are so moderate and temperate also in and about the debate of those differences but the Parliament and the Assembly are wise to see into and thorough these Artifices and to consider that if once a Toleration were granted there would quickly be discovered another face of things which hitherto stands behind the curtain As for this passage in the close of this Section your not being backward urgers unto a temper not only in things concerning your own consciences but others also such as may suit and tend to union as well as searching out of truth judging this to be as great and usefull an end of Synods as a curious and exact discussion of all sorts of lesser differences with binding determintions of truth one way I judge then you had but a weake ground to urge you to temper in matter of difference and I question whether you were so forward to a temper in the things that might suit and tend to union for I suppose you are so farie from holding that a great and usefull end of Synods a curious and exact discussion of all sorts of lesser differences with binding Determinations of truth one way as that you deny it I have read a letter out of New-England from a Minister of note there speaking of that Synod which met upon occasion of the Antinomians and Familists formally denying this power of binding
determinations to it and in the Epistle before Mr Cottons late booke Mr Goodwin and Mr Nye have many passages against Assemblies and Synods having power of binding Determinations though a Ministeriall Doctrinall power they grant and did you give to Synods and Assemblies in all sorts of lesser differences a binding Determination of truth one way and not only of consultation direction and at utmost but of Doctrinall Decernment the controversie would be at an end and therefore in writing thus judging that to be as great an end of Synods as this of binding Determinations and not holding it you hold neither and then what tends all this to but to deceive the Reader And thus we have nakedly and with all simplicitie rendred a cleare and true account of our wayes and spirits hitherto Which we made choice of now at first to make our selves known by rather then by a more exact and Scolastique relation of our Iudgements in the points of difference about Church-Governement reserving that unto the more proper season and opportunitie of this Assembly and that libertïe given by both Honourable Houses in matters of dissent or as necessity shall after require to a more publique way of stating and asserting of them In the meane time from this briefe historicall relation of our practises there may a true estimate be taken of our opinions in difference which being instanced in and set out by practises is the most reall and least collusive way and carries its owne evidence with it All which we have taken the boldnesse together with our selves humbly to lay at the feet of your wisedome and piety Beseeching you to look upon us under no other Notion or Character then as those who if we cannot assume to have been no way furtherers of that Reformation you intend yet who have been no way hinderers thereof or disturbers of the publique peace and who in our Iudgements about the present worke of this age the Reformation of Worship and Discipline doe differ as little from the Reformed Churches and our brethren yea farre lesse then they doe from what themselves were three yeares past or then the generality of this Kingdome from it selfe of late I wonder how you can say We have nakedly and with all simplicity rendred a cleare and true account of our wayes and spirits hitherto and for the truth of these lines I appeale to any indifferent Reader and to your owne Consciences upon the review and examination of your book and I desire the Reader to remember what all along in my answer I have observed and made good against many passages both in matters of fact and opinion and the result will be that in truth the words may be inverted in stead of Nakedly covertly in stead of all simplicitie all subtilty in stead of a cleare and true account of your wayes and spirits a darke conceal'd and untrue account so that your words might have been trulyer written And thus we have covertly and with all subtilty rendred a dark conceal'd and untrue account of our wayes and spirits hitherto As for those words which we made choice of now at first to make our solves known by rather then by a more exact and Scholastique relation of our Iudgements c. I answer it was the speciall hand of God against you and your way and I cannot but take speciall notice of it and desire you would that you should choose now at first to make your selves knowne by such an Apologie and in such a way rather then by a Scholastique relation of your Judgements A Scholastique relation would not have made you to knowne as this neither have discovered your spirits nor have given that just occasion and necessity of discovering you it would not have drawne in so many against you nor have drawne forth such answers as this But let me aske you the reason why chose you this way at first rather then a Scholasticall way if you would now in the time of the Assembly have beene making your selves known in your tenets and opinions and not have staied till the debating and discussing of them it had been for many Reasons best to have printed an exact and Scholastique relation of your judgements in the points of difference rather then such a popular and Rhetoricall discourse Can there be any reasons given for it but that this was writ to take the people with to prepare their mindes for your way for feare the Assembly should conclude against it and the more to engage your party to stand for you you having thus openly and confidently declared your selves as also because you are best at this weapon more able in a laxe discoursing way to expresse your selves then in a close presse Syllogisticall Argumentative way and people are most taken with such kind of discourses rather then with arguments As for that you say of reserving that unto the more proper season and opportunitie of this Assembly and that liberty given by both Honourable Houses in matters of dissent or as necessity shâ—…ll after require to a more publique way of stating and asserting of them Why could you not as well reserve this Apologeticall Narration a little longer as the Scholastique Relation of your Judgements especially having reserved it so long were you in such hast that the Assembly being upon the borders of the points in difference nay they being brought in by the Committees to be discussed you must send out such a discourse to prepare the way for you did you hope the Assembly as well as the people would be taken with good words and such flourishes and since as you pretend the ground of your silence in page 27. such a one as it was was that you might reserve your selves for the Assembly and let that be the stage whereon first you would bring your Tenets into publike view why did you goe contrary and first bring your opinions forth upon the stage of this Apologie to all the world before you brought them to the Assemblie and so frustrate your own resolutions and crosse your own words in page 27. But before I leave this I cannot but observe that you expresse you will draw up your dissent from the Assemble in a Scholastique way to both Houses and afterwards publikely print your grounds belike you are beforehand resolved what to hâ—…ld and so are preparing your selves to draw up your grounds for both Houses you meditate upon dissent and non-agreement and I perceive the Assembly must expect to be dealt with by you as the Synod of Dort was by the Arminians you will be Remonstrants well you may take your course and begin when you please the Assembly hath members enough able to deale with you at that weapon As to those words In the meane time from this briefe historicall relation of our practises there may a true estimate be taken of our opinions in difference which being instanced in and set out by practises is the most reall and least collusive way and carries
grace may that be tolerated what think you of many Arminian Tenets some Lutheran opinions Antinomian Doctrines and other dangerous points held by great Schollars as by Brentius Osiander Flaccius Illyricus may not some of these opinions stand with grace and might not some of these have grace and must these now be allowed to be preached in a Kingdome that hath established Articles of Religion and a Confession of Faith and shall such preachers gather people into Churches if all points may be preached and Churches allowed for all Doctrines that are not against fundamentals and that may stand with saving grace there will be a strange face of Protestant Reformed Churches infinite novelties may be broached and great stirs caused in a Kingdome I desire you in your Reply to state your lesser differences and to set downe your Boundaries what and what not and accordingly I shall answer In the meane time from these few hints you and the Reader may see besides the unlawfulnesse there 's difficultie where to fasten a Toleration Now in the close of my discourse against Toleration I take the humble boldnesse to represent to the Honourable Houses of Parliament that t is the Magistrates dutie not to suffer schismes heresies and other errours to grow and increase in the Church for as they are Magistrates they truly serve God whose Ministers they are and kisse the Son in revenging the injuries wantonly committed against God and his truth and in preserving the externall politie of Doctrine and manners one of the great services Princes and Parliament performe to Christ in reference to their great and high calling consists in making Lawes for the observing the Worship and Government of his House and by Lawes prohibiting all other worships and governments And I humbly beseech the Parliament seriously to consider the depths of Satan in this designe of a Toleration how this is now his last plot and designe and by it would undermine and frustrate the whole work of Reformation intended 't is his Master-piece for England and for the effecting of it he comes and moves not in Prelates and Bishops not in furious Anabaptists c. but in holy men excellent Preachers moderate and faire men not for a toleration of heresies and grosse opinions but an allowance of a latitude to some lesser differences with peaceablenesse this is candidus ille Diabolus as Luther speakes and mâ—…ridianus Diâ—…bolus as Iohannes Gersonius anâ—… Bâ—… expresse it comming under the merits of much suffering and well deserving clad in the white garments of Innocencie and Holinesse In a word could the devill effect a Toleration he would think he had gained well by the Reformation and made a good exchange of the Hierarchie to have a Toleration for it I am conâ—…ident of it upon serious thoughts and long searching into this point of the evils and mischiefe of a Toleration that if the devill had his choice whether the Hierarchie Ceremonies and Lyturgie should be established in this Kingdome or a Toleration granted he would chuse and preferre a Toleration before them and would willingly part with and give up all those for a Toleration of divers Sects and different Churches To conclude if the way of Independencie be of God and the Apologists can make that good let it be established by the Parliament and let 's all come to that if it be not why then should it be tolerated and why did the Apologists move for a Toleration before that ever it came to be debated and argued in the Assembly And now for a conclusion and closing up this Answer to the Apologeticall Narration I might as some Authors doe in answering Bookes gather together and draw up into one all the maine particulars of the Apologie animadverted upon and put them under certaine heads and ranke them in their severall formes and so present a Synopsis of them to both Houses and the Reader whereby they might have all in their eye at once see much in a little As 1. all the expressions of the high praises of themselves and their owne partie scattered up and downe in the Apologie 2. The Aspersions Depressions Insinuations both open and more secret of the Reformed Churches and of the Assembly 3. The crossings and interfearings of some passages in the book with others 4. The plaine and manifest untruths expressed in many pages 5. All the Reservations and Concealments of matters both of opinions and practises in the Church-way 6. The double doubtfull expressions both in words and matter 7. The mistating of the questions in difference both on their owne side and the Presbyterians stating their owne differences with the lowest and the Reformed Churches at the highest 8. The generall expressions without comming down to 〈◊〉 〈◊〉 which being deducted and extracted from the Apâ—…ie what remainâ—… behind saving some few argumenâ—…s hinted but a just testimoâ—… of the Parliament and Assembly with a 〈◊〉 character of the people and multitude and a brand upon the old separation which paâ—… also of the Parliament Assembly People and Separation 〈◊〉 brought in both the praise of 〈◊〉 and the dispraise of the other in reference to the magnifying and commending the more the 〈◊〉 and patience c. of the Apologists but I spare the wise Reader may observe the passages and I have animadverted upon them all along in my Answer I could have made one part of my Answer to this Apologie 〈◊〉 strange though â—…ue paraphrase upon it and andinâ—… 〈◊〉 have 〈◊〉 the Narration of themselves for the most part contrary But I shall reserve that with some other things I have yet to say iâ—… matter of fact till I put out my Rejoynder to their Reply In 〈◊〉 meane 〈◊〉 I shall conclude this Antapologie with â—…rning my 〈…〉 by dissolving your Churches and comming in to us and that you may repent and recall this Apologie I will represent to you the greatnesse of your sin and folly in making the Apologie and it stands in these particulars 1. It was an unseasonable disorderly work for the time and way of it 2. 'T is a Narration full of mentall Reservations high praises of your selves but censuring and scandalizing the Reformed Churches of Christ. 3. There are many untruths in it and that not only where you make naked relations oâ—… things but where you make professions before God and the world yea â—…here you make serious Invocations of God to aâ—…est them and men also and all this is done publikely by printing and deliberately and upon a designe to take the more with the people and to make way the better for a â—…oleration 4. There is a breach of the solemne Covenant subscribed by you especially in that clause of the first branch we shall endeavour to bring the Churches of God in the three Kingdomes to the neerest Conjunction and Uniformitie in Relegion Confission of Faith and Forme of Church-Government in stead of which before ever you â—…o much as tried and endeavoured it by debating those