SCOTLAND then we should be abundantly thankfull to God and to the Parliament and we would rest satisfied for ever This to my knowledge was the language of all the Independents and all that I now say can be proved by a cloud of witnesses Now I desire all men to take notice how these men are satisfied with that Reformation which they so ambitiously desired and that is now established amongst us when God and the Parliament hath granted them all they could or did then desire and crave for they are yet as unsatisfied and as covetous for more things as that Doctor was of more money and so for ought I can conceive no state in the world will ever be able to satisfie their vast and unlimited wishes I may truly say of them that an unthankfuller generation both to God and authority never appeared in the world then these Sectaries are but withall I shall ever beleeve that their Teachers and Itinerary Predicants have been the principallest cause of all their unsatisfiednesse and of all their destractions and especially those Homothumadon brethren those fugitives that ran into Holland and New-England that cowardly left the cause and since have brought over their New Lights here amongst us to the darkning of the truth it selfe and disordering of all things and hindring of Reformation for they chiefly and those that have followed those ignes fatuos that they set up have occasioned these miserable distractions and divisions that are now every where through the Land which if they be not speedily lookt unto will bring desolation upon the three Kingdomes all the which giddy-headed unstable men I can compare to nothing more fitly then to the Turkish Drums Trumpets and Whissels and that in two respects They that have read but the History of the holy War shall find that when the Christian Princes went up to fight for the Sepulcher that many thousands of them found graves there for themselves which happened unto them not from any want of valour in the Christian Army but by the disordering of their ranks and files which gave occasion to the Saracens and those barbarous people to break in upon them and to cut off many thousands of them which disorder happened unto them upon this occasion The European horses being onely acquainted with the warlike musick of their own holy Army never having heard so much as the very sound either of the Turkish drums trumpets or whiffels those unsanctified instruments when the Christians and Infidels came to joyn battell and that the Armies approached one to another the Turkish drums trumpets and whiffels made such a barbarous noise in the European horses eares that they were so scared and affrighted that they began to run like madd and brake through all their own ranks and files and so disordered the whole Army that it was a thousand to one they had not been all cut apieces at the first encounter And even after the same manner have the Homothumadon brethren and all their disciples those their I tinerary Tub men like so many drums trumpets and whiffels with their barbarous noises out of their severall Tubs in the ears of poor creatures both men and women that were acquainted with no such musick as is exercised by those of this new militia as that of the Congregationall way and Church fellowship and the Church way and the way of the Saints and of new Lights and new borne Truths and of the great things of eternity which come only out of the womb of God and from between his leggs from Gods immediate hand by providence not to be explained just as a lot c. For these with many such are the noises they have now made in the ears of the poor silly creatures that they have made them all run madd to the disordering of all things and disturbing of the whole Christian Army that might by the power of God if we had been well ordered without these divisions and distractions they have made amongst us been able to have encountred with the whole host of Antichrist but there is this difference onely between the Turkish drums and whiffels and these our whiffellers that they onely scared a few horses and made them madd but these have made men and women madd amongst us with these their new and barbarous sounds of those their new wayes and this is the first thing wherein they are like the Turkish drumms and whiffels Now as those Turkish instruments though they made a terrible noise yet there was nothing in them but wind and ventosity so these our whiffellers Tubmen for the most part if they be but looked into there is nothing in them but meer vapour and frothy windiness which they spread blow abroad in the ears of simple creatures perswading them that the Presbyterians will be more tyrannicall and lordly then ever the Prelates were and that they are an Antichristian brood the sons of Belial the enemies of Iesus Christ and his Kingdome and that the people ought not nor cannot lawfully hear them or read any thing they write or publish to the world perswading them that all they write or preach tendeth to nothing but the disthroning of Christ the setting him up as a Pageant King but indeed all their indeavour is but while they cry hail Master to crucifie him as the wicked Jews did and with such uncouth barbarous noises as these they have put the people generally into such a heat fury and distemper against all the Presbyterians as they have deterred many thousands from so much as hearing them or coming into their presence yea if at any time any of them but accidentally happen into their company they find them more barbarous towards them then the very Turks were toward many Christians even when they had them at their mercy and I am confident were the Presbyterians at their mercy they would find lesse courtesie from them then from the very Saricens and I have very good grounds for this my perswasion from that insolent behaviour I my selfe have seen them exercise towards all sorts of Presbyterians but principally towards the Ministers whō they affront often and that in an unseemly manner in the very Churches whiles they are in their Ministery and when they go and passe along the streets and when they passe but through the Towns where there are any store or company of them for they cannot ride by any of them without some reproachfull calumny or other or without some uncivil behaviour which would not be tolerated in very barbarous Nations And as for my selfe it is well known that neither mywife nor my poor children can passe quietly by the streets for them without some contumelious disgracefull language from them and for my own particular though I never wronged them I can truly say and can also prove it that I have and that often after they heard I differed from them in opinion suffered such inhumanity from many of them as scarce ever any man did from
examples of gathering Churches and of admitting of Members whereas in all the New Testament wee have but one way of admitting of Members whether in an ordinary way or an extraordinary for they that are made Members of any particular Church by vertue of that they are made Members of the Catholike and those likewise that are made Members of the Catholike Church may by vertue of their admission into it be Members in any particular Church as I shall prove by the Independents owne Principles And as for the ordinary way of admitting of Members I have proved it from the fore-going examples and the Primitive practise that it was upon condition onely of Repentance Faith and Baptisme and Christ required no more and for the extraordinary way if it bee evinced that that was after the same manner and upon no other conditions then all men may see into what a desperate condition of Rebellion all the Independents have by their new wayes plunged themselves into and may withall well perceive the vanity of all those cavils my Brother Burton and Master Knollys made against my following Arguments Now that they may see how and upon what conditions all Christians were admitted into the catholicke visible Church it will be worth their paines to looke upon the practice of the holy Ministers of the Gospel both Evangelists and Apostles who were all directed in what they did by the speciall command of Christ himselfe And therefore farre more worthy of imitation then our Independents practises Now we may take notice that when the Angel appeared unto Cornelius in the tenth of the Acts hee sent him unto Ioppa to call for one Simon whose surname was Peter hee did not send him unto the Church in Joppa And it is related that when Peter came to Cornelius and that hee had recited unto him the manner of the vision and that hee was commanded by the Angell to send for him it is further also declared what Peter there did and that he said of a truth J perceive that God is no respecter of persons but in every Nation hee that feareth him and worketh righteousnesse is accepted with him And after a Sermon made unto Cornelius and all that were assembled there with him It is said that the holy Ghost fell on all them that heard the Word and that all the beleevers that came with Peter were astonished at it for they heard them speake with divers tongues and magnified God Then answered Peter can any man forbid water that these men should not bee baptized which have received the Holy Ghost as well as wee And hee commanded them to be baptized in the name of the Lord. Here wee see first that Peter was sent unto and not the Church Secondly that he admitted Cornelius and those that were with him into the number of beleevers and into the fellow-ship of the Church by his owne authority and never consulted with the Church to aske their leave or voyce but concludes the busines with an interrogation which hath a greater force of binding that no man ought to hinder any beleever from comming into the society of the church and communion of Saints in whom the graces of Gods spirit evidently appeare as in these so that if either the Ministers come into their houses or they goe into the Ministers and make sufficient testimony by themselves of their faith and that they feare God of what nation soever they bee they are by the Ministers to bee admitted the congregation hath nothing to doe to hinder any such nay they may not it is more than belongs unto them neither did those that came with Peter intermeddle in that busines or require a covenant at their hand or a publik confession of their faith Againe when the Lord of his infinite mercy was purposed to reveale himselfe unto the Eunuch in the 8. of the Acts he sendeth Philip the Evangelist unto him whom hee found reading in his chariot the prophesie of Jsaiah and after that hee had interpreted unto him that prophesie and preached unto him Iesus and Baptisme in his name it is related that when they came unto a certaine water the Eunuch said unto him what doth hinder me to be baptized and Philip said if thou beleevest with all thine heart thou maist And hee answered and said J beleeve that Iesus Christ is the Sonne of God and hee commanded the chariot to stand still and they went downe both into the water both Philip and the Eunuch and hee baptized him Here wee see that Philip and not the church was sent unto the Eunuch and that Philip by his owne authority and upon the Eunuch his owne testimony without any reference unto any church or without consulting with any Congregation admits him into the number of beleevers and makes him a member of the church and here was neither a publicke confession required of him by any of the church or any Covenant exacted by the people and so when Saul in the 9. of the Acts was fallen downe out of astonishment and afterwards was converted as the Storie there fully declareth the whole manner of it the Lord sent one Ananias a Disciple and Minister unto him hee did not send the church unto him neither did Ananias when hee came to Saul say unto him I will consult with the church to see whether they will admit thee to be a member for thou hast greatly wasted the church and made havocke of the Saints and therefore I will have their approbation and consent and I will have thee first walke with the Church some time that they may behold thy conversation and then thou shalt make a confession of thy faith publickly before the Congregation and give in thy evidences of the truth of thy conversion and enter in a private and solemne covenant and so be received and admitted But without all this adoe he baptizes Paul and admitteth him into the number of beleevers and makes him a member of this formed Church that by his sole authority and he was received immediatly among the Disciples at Damascus without any reluctation or so much as any scruple and strait-way hee preached Christ in the Synagogue that hee was the Son of God hee was both ordained and put in office without the approbation and consent of the people who knew nothing of the busines but onely stood amazed and said Is not this hee that destroyed them which called on this name in Ierusalem and came hither for that intent that hee might bring them bound unto the high Priest The Ministers in those dayes when they were all taught of God they only admitted Members by their owne authority into the church without the approbation of the people but in these our dayes wherin people have gotten itching eares and teachers after their owne humours such as S. Paul speaks of in his Epistles to Timothy they teach a new doctrine and bring forth new borne lights to the darkening of truth it selfe and to the bringing in a confusion
Antitode to it in the same place and for farther answer to your meager and slender detractions take notice that I value not what you or any Adversaries can say concerning my tautologies if handling the same thing often be thought a tautologie with you for this is my resolution that wheresoever and as often as I find an adversary hath a tongue to speake against the truth or a pen to write against it were it an hundred times in the same place or in the same page I will God assisting me answer them upon the place I find them and that instant I will never refer the Reader to what I have said before in any other place concerning that point for I for my part think it a kind of lazinesse to spare any paines in so weighty businesses and things of so high concernment as these are yea I think there is but little zeale in that man that shall hear the truth either often blasphemed or spake against that will not as often stand up in defence of it and contend for it according to command Iud. 3. to his uttermost ability yea it would be a means to perswade unstable men that there were some strength in the Arguments of the enemies or that they are more diligent to sow errors tares then I should be diligent to root them out oppose them if I should not as often reply as they cavil and object therfore for my particular it never troubles me what any of youcan say to me about my tautologies which are not vaine repetitions to any that love often to heare the same truth well confirmed for allthis will but witnesse and declare to all men that I am a carefull man to uphold the truth and to resist gain-sayers besides any man may sooner reade a reply many times then turne to an other place where it was formerly spake of and answered to withall there will in a severall answer to the same objection in an other place be found some variety both for argument and language which many times begets other excellent notions which more and more confirmes men in any truth Besides this hath ever beene Gods owne method which they that are taught of him Iohn 6. ought to imitate often to repeate one and the same Law as what he taught his people in Exodus he often reiterates in the same Booke and not in that only but in Leviticus and Numbers and repeats the whole Law againe in Deuteronomy and that often to the end they might remember it the same may be saidof al the holy Prophets through the whole Bible who often reiterate repeat the same things that the people may not pretend ignorance and this I say is Gods own method and therfore worthy of our imitation yea and Christ himself used this method in his preaching and dictating unto his Apostles by his Holy Spirit who writ foure Evangels of what he hath both done and suffered for us often repeating the same thing yea all the holy Apostles and pen men of holy Writ used the same method as is to be seen through the Acts all their holy Epistles repeating the same things according to their several occasions as when either the same errors sprang up in other places or began to increase where they were so wen and started up yea Paul professeth of himselfe Phil. 3. verse 1. that to him it is not grievous but for them safe to write the same things The same method did Saint Peter use as yee may see in his second Epistle and therefore it is no error in me often to repeate the same things and to inculcate and reinforce the same Arguments especially if it be occasioned by your selves that by this meanes the truth for which I contend may be the more confirmed and errors may be the more confuted and overthrown But withall let mee say thus much unto you by the way that although I am constrained through your vaine tautologies often to handle the same truths yet it is with such variety and in so diverse a way manner and stile as it will not bee grievous or tedious to all those that shall reade it with honest hearts where they will well perceive that what I have answered more briefly in one place I have more fully handled in an other that if it be possible I might give full satisfaction to all docible and ingenuous men that will be satisfyed either with Scripture or reasons Now if in this dispute there be any expressions that may displease any of you you of all men may well excuse them knowing how great your provocations of me have beene especially if you consider that all this contention is for the defence of the truth of God which yee all have sought to corrupt and adulterate with your traditions in whose quarrell and for the maintenance of whose honour it becomes every man to be more zealous and fuller of animosity then for his owne and therefore if I take liberty to speake more freely in shewing the vanity impiety and wickednesse of the Deceivers and Impostors of these times in which we live it is but to use the same method the holy Prophets and blessed Apostles have used against the false teachers of their times who have expressed themselves in language equivalent to whatsoever they shall find in any part of my Booke Yea you your selves if you but looke upon my Brother Burtons Vindication or upon any of his Pamphlets or indeed upon any of your own scriblers in maintenance of your owne vaine errors and novelties or upon Iohn Goodwyn your famous Cretensis or the last Vindication that came out against Reverend Master Edwards you shall find them as full of unsavoury expressions as ever people writ against any men withall writing also with such elated spirits and with so course language as is possible for any men to vent themselves withall they ordinarily beginning and continuing their Pamphlets with pride and ending them with cursing as in that late Vindication appeareth where the Author page the first saith I thought it might not be amisse speaking of learned Master Edwards to spend an houre or two upon this vaine man Here wee find the height of pride insolency and disdaine and in the 30. page he hath these words concerning the same man The Lord rebuke turbulent and violent spirits here he ends with cursing causelessely whereas there is no more turbulent and violent spirits now upon the earth then this of that Author and all those of your fraternity as all their practices and noysome fruitlesse and vilipending scriblings can witnesse who daily write against their Christian Brethren for their zeale to the truth with a greater spirit of pride insolency and elation and with more contempt and disdaine and that out of selfe conceitednesse then ever the Prelates did continually slighting under-valuing and contemning those men they are not worthy for any merit or true learning to be compared with or named the same day they
meaning as they put upon them for the words in the originall make not so much as mention of a place howsoever it crept in in our Translation All this by Gods assistance I undertake to make good and to evince this also that they lay that foundation of their new Fabrick onely in the ayre or chimera of their owne braine But for the words in Roman characters they are Homothumadon epi tò autò And now I will relate how Philip Nye a very busie Advocate pleaded the cause of Independency and what his testimony was who being desired by the Prolocutor to bring in his witnesse out of the holy word of God for the proving of their assertion hee flyes to the same place of Scripture saying they were all with one accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ergo saith he there were no more Beleevers in the Church of Jerusalem then could all meet in one place Then after him comes in Ieremy Burroughs a stout Advocate who being demanded to bring in his witnesses for the making of Affidavit to what they had pleaded hee also betakes himselfe to the same text of Scripture and with a great outice saith and they were all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ergo there were no more Beleevers in the Church of Jerusalem then could all meet in one place Then comes in Sydrack Sympson a brave burly and well spread Advocate who being by the Prolocutor requested to bring in his witnesse produces the very same text of Scripture alleaged before crying out pleno ore pingui ore voce that they were altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ergo there were no more Beleevers in Jerusalem then could all meet in one place and congregation I will not mention the other Advocates for they were all at their Homothumadon and had nothing else to the purpose And thus did these brave Pleaders all and every one of them argue their cause giving in their reason also into the Court for the corroborating of their witnesse saying that the Holy Ghost had from first to last as on purpose shewed this as if his scope had beene before to prevent and preclude all reasonings to the contrary Thus they This place of Scripture with this their reason to speake the truth is all the ground and warrant for substance that all those restlesse spirited Rabbies have for this great warre and contention betweene us and for the proving of their doctrine of Independency and that their tenent of the congregationall way by which they have brought this distraction and confusion into the whole Church and State to the seducing and misleading of many thousand poore soules to the utter ruining of many of them and for the setting of the three Kingdomes on fire which with all their teares if ever the Lord should give them repentance not to bee repented of they could never quench and for the better deceiving of the people they have so accustomed their mouths to Homothumadon epi to auto that very Sagomour Will that has no more Greeke in him then a Horse upon every occasion comes out with his Homothumadon epi to auto and all of them in this great and weighty busines which concernes not onely the peace of the Land but is of everlasting concernment to us all they continually triffle and abuse the holy Scripture dealing with us as Cats usually doe one with an other who when they have spent all their strength with fighting and when they can neither scratch nor bite any longer then they spit one at another and make ugly faces even so doe these men with us when they have tormented themselves spent their Forces in wrangling having never an Argument left to maintain their groundlesse wicked and dividing opinion then they stand staring on us as a last refuge come out with their homothumadon epi to auto and thus spit a little Greeke in our faces which the deluded people not understanding beleeve that it is an absolute conquest gotten on the Independents side Now in regard the whole strength of their cause ye◠of their whole Army lies here and depends upon this Fort I meane these words of the heavenly Charter I will take the more paines for finding out of the true meaning of them that so I may the better discover unto the world the wickednesse and vanity for it is no better of all these Homothumadon imposters and so much the more willing I am to make some stay in explayning the mind and true sense of the same because they are as it were the Key and inlet for the opening and the better making way for the understanding of the whole Dispute so that every man that is but of ordinary capacity by the very light of his naturall reason may from the unfolding of them be sufficiently able to discerne the juglings of these ungodly men But first I shall give you in the answer of those reverend Iudges sitting in the Court I meane the reverend Assembly where this cause was fully heard and debated where the Homothumadons had liberty fully to speak for themselvs to bring in whatsoever made for their cause howsoever they have falsely given out to the contrary Now for answer to their reason above mentioned the Reverend Assembly replyed that they inclined to beleeve that the Holy Ghost intended rather to shew the early accomplishment of the promise Ier. 32. 39. of giving one heart and one way by his so frequent mentioning Homothumadon epi to auto as adjuncts of the first Christian Church meetings then as our brethren suggest to prevent and preclude all reasonings against this assertion of theirs viz. that the beleevers in Ierusalem were no more then could meet in one place and there is most excellent reason for this reply answer of the reverend learned Assembly to their wicked cavil for so I may truly cal it for it is nothing else but to abuse the Holy Scripture and for no other end but to deceive the people that they may the better make merchandise of them which is one of the horridst impieties in the world which all the homothumadon Ministers and Predicants and Itinerary Preacers are most deeply guilty of who make a prey of the people where ever they come and most abominably cheate them especially the silly women Now if we do duly examine the words of the Text and consider them in their native sense and true meaning it will most manifestly appear that the Answer of the learned and reverend Assembly was grounded upon most excellent and solid reason which all the slight of all the Homothumadons and their cunning craftinesse whereby they lie in wait to deceive simple souls will be made more oriently appear in all its colours First therefore I will set down the Text it selfe in its originall language and then give the true interpretation of it in our tongue Acts the second v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Translation is this When the day of
Church at one time without all controversie it was impossible that they could all then meet together in any one place and for farther confirmation of this truth and for the putting of this controversie for ever out of doubt the Holy Ghost saith in the fifth chapter verse 14. And Beleevers were more added unto the Church multitudes both of men and women Marke I pray the expression multitudes Now by multitude all men know is to be understood and that in all Languages a very great Assembly or congregation or company whereupon the Scripture saith follow not a multitude to doe evill so that by multitude is ever understood some vast Assembly or Congregation of people and here the Scripture saith speaking in the plurall number that multitudes and that both of men and women were added to the Lord that is to say many great Congregations and Assemblies were added to the Church yea the expression doth as it were intimate that they came in so fast that they could not now any longer be counted as it were by retayle or enumerate companies as when they came in by small numbers as three thousand and five thousand at a time which might easily be told and reckoned but that now they came into the Church in such great bodies as they were forced to set them downe by whole sale and therefore the Holy Ghost saith that Beleevers were added unto the Lord multitudes both of men and women that is to say many great Congregations of Beleevers of both sexes yea and that there might yet be no mistake in this busines the Scripture saith in the last verse of this chapter for the great multitudes of them that the Apostles daily in the Temple and in every house ceased not to teach and preach Iesus Christ So that here by the testimony of the Holy Ghost wee are ascertained there were divers and severall Congregations of Beleevers at that time in the Church of Ierusalem for they had their meetings not onely in the Temple but in every house or from house to house which is all one that is to say they had many Congregations and Assemblies of Beleevers at that time in severall private houses as well as in the Temple so that this truth being confirmed unto us not onely by reason but by the mouth of so many infallible witnesses as that out of the second chapter where it is said they brake bread daily from house to house and two more witnesses also in this fifth chapter where it is recorded verse 14. that multitudes both of men and women that is to say many great Congregations of Beleevers of both sexes were added to the Lord and in the last verse that there might be yet no scruple made of the busines the places of their meetings are also expressed viz. in the Temple and in every house so that all good Christians are bound to beleeve that there were many Congregations and Assemblies of Beleevers at that time in the Church of Jerusalem and therefore more then could all possibly meet in any one place or congregation So that if I should say no more the truth concerning this point is so evidently apparent to all judicious and understanding men that they cannot doubt of it except they will deny the Scripture it selfe yet that the truth concerning this controversie may yet more fully be cleared I shall for the farther coroborrating of it and for confirmation of the same produce a few testimonies more In the sixth chapter verse 7. The word of the Lord increased saith the Holy Ghost and the number of Disciples multiplyed in Jerusalem greatly and a great company of the Priests were obedient to the faith Here wee find multiplication upon multiplication of Beleevers and more additions of them and that in Ierusalem and amongst these multitudes there was a great company of Priests that is a great company of their Ministers and learned Rabbies were converted and all these severall admissions of Beleevers into this Church of Jerusalem were without any of the conditions those of the congregationall way require now of their new Members for it is not said that they demanded of them that they should walke some time with them before their admission or that they should make any publicke confession of their faith or bring in the evidences of their conversion or enter into any particular explicite Covenant or come in by the consent of the people before their admission nothing of all these things were required at their hands in this Mother-church and therefore all the practise of this kind of admission in our new Congregations is without any president or example and therefore those of the congregationall way doe most wickedly to pretend they have the Church of Jerusalem for an example for their practise of admitting of Members But I say the thing chiefly to be observed here is the multiplication and the increase of many more Disciples to the former adding withall that amongst those Disciples and Converts that were added to the Lord there was a great company of the Priests now what an increase of Beleevers may any man suppose there must then needs follow when so many of their Ministers were converted without doubt when the people saw their Priests turne Christians and heard them also in their preachings give in their reasons for their imbracing of the Gospel and saw withall the daily miracles of the Apostles for the confirmation of this their doctrine they did infinitly multiply so that if there had beene no conversion of men before spak of yet the conversion of these very Priests in a short time would have procured the conversion of many more then could have met in any one place or a few and this all reason will perswade for wee find it by hourly experience how many hundreds are daily mislead and seduced by the error of a few temporising unstable Presbyters who are turned Independents and what a deale of mischiefe they have done here amongst us so that not a few places can containe their Proselytes and all this without the helpe of any miracles and we see daily if but any rich and crased Gentlewoman or any confounded Lady turne Independent or if but any unstable man of any eminency revolt from the Presbyterian way what a noyse there is by and by made at it and how many giddy headed men and women especially are seduced by it and that without any prodigies Now I say all reason will perswade any intelligible man that truth should much more prevaile then error and that in the hands of so great a multitude and of such learned Rabbies and those also in so great honour and esteeme amongst the people having withall the helpe of Miracles amongst them and that to the speedy conversion of many thousands yea the Scripture saith that the Word of God increased that is to say converted many and that the number of Disciples multiplyed in Jerusalem greatly not in a small manner and that a great company of the
doctrine to prove this their opinion to be legitimate So that in this point of their beliefe the Papists and the Independents agree against all the current and the whole Schooles of all the most Orthodoxe Protestant Divines who hold they were Christians Secondly they agree in this also that both of them hold that the forme of a church must ever be visible and apparent So that were their never so many Assemblies of Christians in a city or country and all beleevers if they be not cast into such and such a mold and forme then theyare not churches properly so called but in their dialect they are either Heritickes or no Christians but proclaimed enemies of Iesus Christ and his Kingdom So that according to the Papists doctrine all those Christians that are not within the limits compasse and bounds that they have circumscribed their church with and are not under that visible forme of government they have appointed they accompt them all Heritickes and no churches as all men know And in the same manner do the Independents unchurch all churches in the world but such as in their opinion are cast into a church mould according to the New Testament forme and have their distinct Officers and Members united into one body respectively That is to say speaking in their owne language all such congregations and assembles as are fluid and are not joyned and united together by an explcite particular Covenant fixed in their officers and Members having a Presbytery of their own with absolute Soverainty and power within themselves Independent they are no churches and all those Christians that are not within the compasse and limits of this their new mould or modell they proclaime them enemies of Iesus Christ and his kingdome and accompte of them as a company of infidels and affirme that they are no true churches nor churches properly so called So that we see that both the Papists and Independents agree in this that they bound and limit all churches to such and such an externall forme so that wheresoever that is wanting according to their dialect though otherwise they have the preaching of the Gospel the right administration of the Sacraments and the true invocation of God they are no churches properly so called And both of them farther accorde and agree in this that the forme of their churches consists in the distinction of their Officers and members and the uniting of them into one body respectively they must not be fluid as they speake but they must be fixed in their Officers and Members and having a Presbytery of their owne with absolute soverainty and jurisdiction within themselves Independent But in this the Papists deale far more honestly then the Independents for they have in many large volumes fully set downe the modell of their government and what it is and shew how they are fixed in their Officers and Members and for their chiefe Officers they say they are the Pope and his Presbytery at Rome the Cardinals Patriarchs Primates Metropolitans Archbishops c. and we know where to finde them and what their modell and government is to a hare But what the Independents modell is or will be no man could yet ever learne but by conjecture which I must confesse seemes a wonderfull thing to me that they should thus at pleasure unchurch and unchristian all churches and Christians as not formed into a church mould after the New Testament forme and yet never declare what that forme and mold is And yet this is their daily wicked practice So that all men may see if they will not put out their eyes that in this and many other of their tenents and opinions the Independents are but a company of Mungrell Papists and would have all men belieeve with an implicit faith as their Churches believe and take all they speake as Oracles though it be never so groundlesse But we have learned Christ better then so who is the Prophet and King of his Church and who hath commanded us to heare him Matth. 17. and to obey his voyce Iohn 10. and not to give eare unto strangers And from his blessed Word we have learned these two lessons the first that wheresoever the Gospel of the Kingdome of Iesus Christ is faithfully and truly Preached by Ministers sent by him and where this Everlasting Gospell is imbraced and believed and yeelded obedience unto by the people and where there is the right Administration of the holy Sacraments and the true invocation of God they are a true church or churches although they be fluid and be not fixed in their Officers and members and have not that externall forme either the Papists or the Independents speake of and for this our faith we have warrant from Gods holy Word Secondly we are taught out of the holy Scriptures also that there may be a true church or churhes in many nations and kingdomes where they injoy not all the Ordinances in a publicke manner nor where their very meetings together are not allowed unto them by authority for all such as confine a church or churches to these externall formes they speak of they confound the essence and substance of a church with the adjuncts and Accideuts of it whereas churches may be true churches and yet want the externall forme of Government as may by innumerable places of holy Scripture be proved as for instances In Israel where God had set up his owne worship and established a forme of Government and commanded that it should punctually be observed yet we read in the 2 of the Chron. chap. 15. ver the 3. these words Now for a long season Israel was without the true God and without a teaching Priest and without law So that from this place we may gather that their did not then appeare any externall forme of a church no not in Israel when the true God was not publickly known amongst them and yet notwithstanding God had there his true church amongst them yea in the greatest height of Idolatry when all the Prophets were persecuted and lay hid in Caves yet at that time also God had seven thousand that never bowed knee to Baal So that it is evident that it is not the externall forme that is absolutely required for the making of a true church but it may be a true church without that externall appearance they speak of For a church is one thing and the outward forme and discipline is another And truly if a man will not suffer himselfe willingly to be deluded with appearances and naked shaddowes for the truth it selfe and will but consider the great variety and change of the church in respect of the outward alteration of the government of it in all ages after God himself had set it up in Abrahams Family and consider it in all its peregrinations and pilgrimages and that after God had given unto Abraham and his seed such directions for the setting up of his worship wheresoever he and his posterity should come and
complices only but all the other people of Ierusalem they beleeved in him in their esteeme and therefore they adjudged them accursed which they would never have done if they had followed Christ for no other end but to have looked upon him for their words doe import as much as if they should have said in plaine termes all the people or the greatest part of the people in Ierusalem saving the Rulers and Pharisees beleeve in Christ and there is none oppose him but they and that this is their very meaning and sense of the words as learned men may easily gather Thirdly the same is confirmed by Nicodemus his witnesse in private also who knew very well how the people of Ierusalem stood generally affected towards Christ and what opinion they had of him heare therefore what hee saith Iohn the 3. of whom the Evangelist speaketh thus There was a man of the Pharisees named Nicodemus a Ruler of the Iewes the same came to Iesus by night and said unto him Rabbi we know that thou art a Teacher come from God for no man can doe these miracles except God bee with him Here Nicodemus gives in testimony devideneâ— that the generality of those in Ierusalem and of the principallest of them as well as of the meanest that they beleeved in Jesus saying we know that is to say all the people know that thou art a Teacher come from God they knew it with the knowledge of Faith and approbation and did really beleeve that hee was come from God and he gives a reason of his and their faith saying that no men can doe those miracles except God bee with him and therefore they beleeved in him so that Nicodemus which was a Disciple of Christ though in secret and a great honourer of him would give in no false verdict nor make no false Musters and he knew very well the opinion and the esteeme the people had of him and he asserteth that both himselfe and the people knew that Christ was sent of God which is as much as to beleeve in him for the same confession did the Apostles make Matth. 16. and Iohn the 6. saying we know that thou art the Sonne of the living God So that to acknowledge Christ and to beleeve in him is all one in the language of holy Scripture and to follow and go after Christ out of sincerity and love and to beleeve in him is the same if the word of God may be judge in this controversie So that to goe after Christ then and to follow him cordially and without worldly ends both in the language of God and men is to serve Christ and to beleeve in him and therefore for all the above mentioned reasons the world that went after Christ the people and multitudes that followed him were all beleevers and the others that either tarried at home and followed their owne imployments or opposed him were unbeleevers Now then when a multitulde from Ierusalem followd Christ and when a world within Ierusalem went after him and when all the cursed people as they called them beleeved in him not only by the very testimony of the enemies of Christ but by the witnesses of the holy Scripture it is sufficiently apparent that the World spake of in the 12. of Iohn were all beleevers amongst the which also out of same Chapter is proved That many of the Rulers also believed in him So that Master Knollys denying all this is little better then an Infidell For an Infidell can do no more then deny the holy Scripture and the manifest truths discovered in them and by this that I have now said though I should not adde a word more it is manifest That there were more beleevers at that time in Jerusalem then could all meete in any one place to partake in all the Ordinances except a mighty city and a world of beleevers may all meete together in one roomâ— or Congregation to communicate in all Acts of worship to edification Which was yet never heard of nor never believed by any man that was not bereaved of his senses and all his wit But yet for farther Illustration and proofe of this truth that if it be possible I may undeceive the poore deluded people I will adde a reason or two more The Scripture is so cleare in this point that there were innumerable believers in Ierusalem as in the second of the Acts besides those that were natives there it is said there were dwellers in Ierusalem worshippers or devout men that is to say beleevers out of all nations under heaven And all these sayeth the Scripture had their dwelling there And without all doubt all these severall Nations had their severall Synagogues in Ierusalem where they heard the Word of God in their owne language as the Dutch and French and other Nations here in London have their churches And the multitudes of the inhabitants in Ierusalem at all times by the relation of the Historians of those dayes were scarse ever lesse then seven or eight hundred thousands and without all controversie the number was now increased because they daily and hourely expected the comming of the Messias whose appearing they every moment looked for and therefore all the believing Iewes out of all Countries repaired in multitudes to Ierusalem So that such numberlesse numbers both of the native Iewes and strangers required a mighty number of Teachers and a many places to heare and to be taught in and that there were above foure hundred Synagogues in Ierusalem which are churches in our dialect the pen-men and Historiographers of those times have recorded it and all this is probable from the numerosity of Preachers and Teachers there which the holy Scripture relateth as the Priests Levits Scribes Pharisees Lawyers which all sate in Moses Chaire and all of them diligently taken up in Preaching to the people and in instructing them upon whose Ministery by Christs command all the multitude and his very followers were to attend Matth. 23. vers 1. 2. 3. So that there was no separation then to be made from the publicke Assemblies where the Law and Gospell was taught nor no gathering of new Churches under pretence of easting them into a Church mould according to the New testament forme Christ and his Disciples were not then so deepely learned as to be in that high forme of Divinity Christs followers notwithstanding were all Gospell Christians and were all in a Church way and I am sure of it in the right way to heaven if the way the truth and the life could teach them the straight way thither and yet they all followed the old lights still Moses and the Prophets Christ and his Apostles were all their Masters we heare then of no new lights nor new borne truths nor of new Church moulds and yet then the Kingdome of heaven suffered violence and the violent tooke it by force Matth. 11 12. they went all well to Heaven as well and as cheerfully as any of our Independents with
wrought upon the Impotent Man who was knowne to all the people to have bin a Cripple from his Mothers wombe and through the powerfull preaching of Peter who exhorted them to repent and to be converted that their sinnes might be blotted out when the time of refreshing should come from the presence of the Lord c. It is said that many which heard the word believed and the number of those new Believers is there specified to be about five thousand men which were also added unto the Church and joyned to all the former Beleevers so that wee have here eight thousand new Members added unto the Church in a very little time and this was a greater Miracle then the former So that the Prophesie in the 110. Psalme verse 3. was now fulfilled That in the day of Christs power his willing people from the wombe of the morning should be multiplied as the Dew upon the Earth And which is not tobe passed by without due notice It is supposed by the best Interpreters and the most orthodoxe Writers and there is good reason for it that these new Converts were Men not Women and Children And without doubt these new Believers endeavoured to convert their Wives Children Servants and Neighbours and there is good reason also why wee should be induced to beleeve that Truth with such wonders and miracles annexed to it should be as prevalent to convert Women Children Servants and Neighbours and whole Families as errours and novelties in these our dayes are able to misleade those poore creatures that are ever learning and never come to knowledge and the which are carried about with every wind of doctrine and beleeve every new-borne truth as they terme it and follow every New Light and every new-found way though it tend to the confusion of the Church and Kingdome It is said of that man of Sin that Sonne of Perdition that hee shall come after the working of Satan with all power and signes and lying wonders and with all deceiveablenesse and unrighteousnesse in them that perish because they received not the love of the truth that they might be saved 2 Thess 2. But to see people so deluded without Miracles is a Miracle So that those poore Women that are carried about with every wind of doctrine from that truth that was taught by Christ and his Apostles and confirmed by so many Miracles and those that doe and have mis-led them have all of them a great deale to answer for But this I speake by the way conceiving that all those new Converts would endeavour as the good Samaritan Woman did after her conversion not only to bring their Wives Children and Families but their Neighbours also and whole Cities to the same faith And I have that opinion also of all the Women and people of that Age that they were as ready to imbrace the truth as the Women and people of this Age and in these our times are to follow errors But let us now see what effects the other Miracles wrought upon the people that are related in the 5. C. as of Ananias Saphira his wife who for tempting the Spirit of God were both stricken downdead and gave up the Ghost and the other Miracles wrought by the Apostles It is said in Vers 11. That fear came upon all the Church and to as many as heard these things that to the rest viz. the Scribes and Pharisees the Maglinant party durst no man joyne himselfe And Believers were added unto the Lord multitudes both of men and women Here come in the good Women now And in Verse 26. it is said that the Captaine with the Officers brought the Apostles without violence for they feared the people least they should have stoned them It will not be amisse briefly to take notice of the severall effects these Miracles wrought Thefirst is That great fear of offending God came on all the Church Gods own people which notwithstanding of the many additions of Believers is called still but one Church The second That none durst joyne themselves to the contrary party the Pharisaicall malignant crew The third That Believers were added to the Church and that multitudes no small companies both of Men and Women Here is a new increase and that a great one The fourth is that the very Captain and Officers were awed and kept in feare by reason of the multitude of Believers so that those that feared not God were afraid of his servants By which it may be gathered That the party of Believers did ballance the number of the incredulous and Pharisacall party if not by far exceed them And therefore by all probability must needs be an innumerable company and a mighty multitude and such a number as could not all meet in any one place or congregation to partake in all the Ordinances And to say nothing of the diversity of Tongues and Languages which were not given to the Apostles to be uselesse and of no profit nor to speake any thing of the divers Jewes that were then dwelling at Jerusalem devout Men and Women out of every Nation under Heaven which notwithstanding may be a sufficient argument to prove That they all had their severall meeting places and their severall Ministers to preach unto them in their severall Languages that they might be edified I say for the present to wave all this let us take notice what is positively set down in the last Verse of the fifth Chapter that is That the Apostles daily in the Temple and in every house ceased not to teach and preach Jesus Christ That is to say they preached both publickly and privately and the very places where they preached are set down as in the Temple and in every house So that of necessity there must be severall congregations and assemblies of Belivers in Ierusalem according to that in the 2. of the Acts vers the 46. where it said That they continued daily with one accord in the Temple and breaking of bread from house to house which by all Interpreters is understood the administration of the Lords Supper and that the severall assemblies and congregations were wont usually to meet in private houses is frequently mentiond in the holy Scriptures as in the 16. of the Romanes verse the 5. and in the 1. of the Corinthians chap. 16. vers 19. Col. 4. 14. and Saint Paul in the 20. of the Acts vers 20. saith That he kept back nothing that was profitable unto them but taught them publikely and from house to house so that they had their Assemblies as well private as publicke even in the Church of Ephesus where they did partake in all acts of worship and in that Church also they had many Presbyters and yet were but one Church But now I will passe on to the sixth chapter in the 1 2 3. and 7 verses it is said That in those dayes when the number of Disciples was multiplyed there arose a murmuring of the Grecians against the Hebrews because their
now living in these dayes of light and knowledge that should be either so ignorant or erroneous as to gainsay it and yet learned Master Knollys in his moderate answer as he calleth it pag. 8. and 9. replyeth and answereth to it by denying the Minor of my Syllogisme for very slender reasons as his custome is after this manner I will give you his owne words which are these There is no mention saith he in any Scripture quoted by the Doctor of eight thousand new Converts besides women and children Neither doth that Scripture produced Acts 4. 4. prove any such thing For the Reader may consider that the number of them there mentioned are but five thousand and albeit the Dr. make them up eight thousand by saying those five thousand men were added to the Church and joyned to the former beleevers pag. 57. Yet there is a two-fold mistake in the Doctors addition to wit first that some of the three thousand may be were women how then can the Doctor say there were eight thousand new Converts besides women secondly these five thousand are only called men and not Converts not beleevers For howbeit many of them hearing the word beleeved yet it is not said the five thousand men beleeved and the truth iâ— the text well considered only holds forth that the number of men was wade up five thousand These are Master Knollys owne expressions and all that hee hath to say against this Argument with his confused reasons or rather triflings What man but of ordinary capacity that had but cursorily read over my Arguments would not have observed the truth so plaine and evidently laid downe in them and confirmed with such reasons as hee would not onely have beene well satisfied therewith but would have judged it either great blockishnesse in any and apparent ignorance to have yet doubted of it or great temerity and contentiousnesse of spirit to have gainsayed such evident demonstration of verity And yet Mr. Knollys out of the sublimity of his learning being a confident Disputant not onely confutes mee but repels the very Scripture it selfe and resists the Spirit of God which is usually with him and his Complices and all out of the spirit of error and contention to maintaine their severall factions So that it may be admired that such men are not abandoned and abhorred of all people truly fearing God especially when they see their whole study and indeavour is to delude and seduce poore silly creatures But I desire the Reader here deliberately to weigh and consider what the man saith hee denyeth that there is any mention in any Scripture quoted by mee of eight thousand new Converts besides women and children whereas in the second Chapter of the Acts which I cited there is mention made of three thousand added to the Church by the first Miracle and Sermon of the Disciples and this Master Knollys himselfe doth acknowledge pag. 8. of his Pamphlet His words are these To whom were added viz. to all those that were converted before by Johns and Christs Ministry about three thousand soules c. Here hee confesseth there were three thousand soules added to the Church neither is there any mention of women amongst them and in the fourth Chapter hee likewise acknowledgeth that the number mentioned there is five thousand His words are these For the Reader may consider that the number of them there mentioned are but five thousand Thus hee Now all the world knowes that three thousand and five thousand are eight thousand and the Scriptures quoted by mee made mention of these eight thousand what so ever M. Knollys saith to the contrary So that no man of understanding can doubt of the truth of what I asserted For that which is confirmed by the testimony of the holy Scripture were it single and by it selfe ought by all Christians to be beleeved but that which hath both the holy Scripture and learned Master Knollys his owne witnesse to confirme it that hee cannot with any good reason deny but that there was three thousand soules at the first Miracle and Sermon of the Apostles after Christs Ascension added to the Church and five thousand after both the Holy Scripture affirmeth and Master Knollys acknowledgeth it Ergo there were eight thousand new Converts added unto the Church at Ierusalem for these were distinct actions or effects of the Ministry of the Apostles and produced at severall times and upon severall occasions from the Miracles and preaching of the Apostles for otherwise they would not have been taken such notice of as such wonders and have beene so distinctly set downe with all the severall circumstances both of time place and persons neither would there have beene such running and going questioning and consulting about that busines by the Magistrates and Officers as there was if some new and strange thing had not happend and falne out for men doe not usually wonder at ordinary occurrences Now when the holy Scripture relateth this new miracle in the 4. of the Acts as an unexpected thing and suddenly hapning as a matter of great admiration astonishment yea of terrour to the enemies from the curing of the Criple from the preaching of Peter Iohn asserteth withal that many which heard the word beleeved the number of the men was about 5. thousand v. 4. It is apparently evident that as this was a new act distinct from the former so that the conversion of these five thousand was a new effect and distinct one from the former and is of purpose set down by the holy Ghost by it selfe severally to be taken notice of as a matter of more admiration than the conversion of three thousand by how much it was a greater work of the Spirit of God by another miracle and Sermon to convert five thousand then three thousand And without all controversie it was thus recorded with all its circumstances for this very end that it should for ever be taken notice of as a distinct miracle and work of wonder from the former For the holy Ghost is very accurate in the relation of it and very carefull that there should be no mistake in the whole businesse for in expresse words and termes it is said Notwithstanding all the opposition that was made by the Priests and by the Captain of the Temple and the souldiers to hinder the preaching of the Word and to smother this miracle yet many of them that heard the word saith the Scripture beleeved And that there might yet be no mistake or fallacy in the story and narration the very sum and accompt of those that were converted and beleeved by reason of this last miracle and Sermon is specified particularized and set down in these words and the number of the men viz. that beleeved saith the Scripture was about five thousand So that the Scripture it selfe sets down the number and calleth them men and not women and children And it is very safe alwayes to speak as the
to this last Argument page 9. are these As for the many ten thousands mentioned Acts 21. verse 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infinitus and though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do sometime signifie numerum decem millium yet not alwayes but for some great number which cannot suddainly be told as Luke 12. 1. And Beza both according to the old and new version of the Greek into Latin reads it millia thousands not deâ—em millia And so wee have it in our English Bibles translated thousands And the following verse 22. will make it probable that they were not so many thousands for there we thus read the multitude must needs come together so that I say it is probable that they were not so many thousands but they could yea must assemble together Neither can the Doctor make good from those Scriptures he produceth page 26. to wit Acts the 1. ver 21 22. chap. 6. ver 2 4. and chap. 8 ver 1. That there was almost an hundred Preachers and Ministers besides the twelve Apostles in the Church of Jerusalem The twelve are named indeed in Acts 6. 2. 4. but not an hundred besides no not any one Preacher but them twelve And as for the other two places Acts the 1. 21 22. and Acts the 8. ver 1. There is not any word concerning Preachers or Ministers onely some directions touching the choyce of Matthias who was one of the twelve mentioned Acts 6. v. 2. And although they who were scattered preached the word Acts 8. ver 4. yet the Scripture doth not declare that they were Preachers or Ministers of the Church in Jerusalem This Mr. Knollys had to reply whose words I have set down at large that all men may see the force of his denyall and with how little reason these men â—ight against the truth to maintain their idle opinion of Independency and of the congregationall way viz. That there were no more beleevers in the Church of Jerusalem then â—ould meet in one place And if words and denyalls and sottish evasions might be sufficient to overthrow any apparent truth then Master Knollys and his fraternity will not want them in opposing the most grounded truth and doctrine for the upholding and maintenance of their fond and grollish errors But now to examine his words that the truth may more evidently appear and that my Argument stands firme and good notwithstanding all Master Knollys hath to say to the contarry First he babbles about the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying that it cometh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infinitus but what is this I say to the matter in hand thus to trifle about words if not to amuse the ignorant people only to cloud the truth which neverthelesse breaketh forth more illustriously for the confirming and strengthning of my Argument and for the corroborating of the truth contained in it as will by the seqnell appear for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be derived and come from a word that signifieth infinite in the concrete as he affirmeth then as all the learned know the abstract is of a larger extent for darknesse is more then darke and signifyeth the extremity and profundity of darke and so in the same manner if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the abstract of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is according to Master Knollys his learning then it denotes and signifies a greater number then ten thousand rather than a lesse by how much Myriads an infinite and an innumerable multitude of people signifies more then a finite then ten thousand for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 12. of Luke is translated when there were gathered together saith the translation an innumerable company of people insomuch that they trode one upon another c. an innumerable company therefore signifies rather more then ten thousand then a lesse number in any ordinary understanding And the best interpretes say positus est definitus uumerus pro infinito a definite and a certaine number for an infinite Others interpret the word thus innumer ae turbae multitudo amultitude of immumerable people So that by this his vaine jangling about the word he gaineth nothing Yea the truth is so cleere that he himself confesseth that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies ten thousand yet not alwayes but for some great number which cannot suddainly be told and for the proofe of what he saith he quots the 12. of Luke the place above mentioned and brings Bezas his version and our English translation for the confirmation of his assertion viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not alwayes signifie ten thousand and after that he abuseth his own reason to confute Saint Luke who recording the words of St. Iames to Paul sayes thou seest brother how many ten thousand believing Iewes c. To which words of Luke Master Knollys learnedly replies that the following vers 22. will make it probable that there were not many ten thousands for there sayeth he we thus reade the multitude must needs come together so that I say it is probable that they were not so many ten thousands but they could yea must assemble together Thus Master Knollys disputeth so that it is manifest that he argueth not only against me but confutes Saints Luke himself who by the Spirit of God delivers unto the world that there were many ten thousands of believers in the Church of Ierusalem which Master Knollys by the spirit of error gainsaith so that it is no wonder if he and his fraternity make nothing of of my arguments when they undertake to give the Spirit of God the lye upon all occasions for in expresse words the spirit saith there were many ten thousands of believers in Ierusalem and Master Knollys and his associates affirme the contrary saying that the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not alwayes signifie ten thousand and that it is probable there were not so many believere in Ierusalem and he produceth Bezas his version and our English translation to confirme his errors which kinde of silly arguing of his if it be good then not only every truth of God may easily be over-throwne but all Heresies be established but I pray see the folly of the Man Beza saith he and the English interpreters have not translated the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ten thousand Ergo it is not so in the Originall If such kind of disputing be allowed of in the Congregationall way I shall not so much wonder hereafter that they tumble daily into so many hideous and monstrous opinions but of the validity of this argument more by and by In the meane time take notice of Master Knollys his words howsoever saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not alwayes signifie ten thousand yet it is taken for soâ—â— great number that cannot suddainly be told Now I referre my selfe to any intelligible and judicious man whether in this Master Knollys doth not plainly oppose
Saint Luke and confute what he hath writ and whether notwithstanding what he saith the truth doth not yet more cleerly appeare and that by his owne interpretation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for in his interpretation two things are observable the first that it signifies some great number The second that it signifies such a great number as cannot suddainly be told from which all rationall men wil conclude if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie some great number that cannot suddainly be told as Master Knollys affirms then it signifies more then ten thousand for ten thousand is not so great a number nor such a number but may without any difficulty be suddainly told for wee have read of five thousand that have suddainly been fed and of foure thousand at another time besides women and children that have all likewise been suddainly fed and therefore ten thousand may suddainly be told and although those five thousand could meet together and be suddainly fed in the fields I will not be induced to beleeve that any one place or roome in a Citie or house could have contained them all to communicate in al the ordinances Now then if according to Mr. Konllys his learning there were many greatnumbers of Beleevers in Ierusalem that could not suddainly be told all rationall men will gather that they could not all meet in any one place or congregation to partake in all acts of worship this I say every good accomptant and intelligible man will easily gather But because Mr Knollys affirmes and that so peremptorily that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not alwayes signifie ten thousand and to that end cites Beza's his version and the translation of our Bibles who interpret it thousands and not ten thousands I thinke it fit to say something concerning this busines in way of farther answer to Master Knollys that all men may the better discerne in to the wickednesse of these trifling men for all Accomptants know and they that are but a little skilled in Arithmetick that the word ten thousand in what language soever it be loseth nothing of its signification but retaines the full number and alwayes signifies ten thousand though any Interpreter translating the word should for ten thousand interpret it thousands or many thousands for this his interpretation diminisheth nothing from the signification of the word for ten thousand is ever ten thousand as for instance if one writing to his friend beyond the Seas concerning the Battle at Nazebie should relate unto him the manner of the fight in every particular and should also set downe the number of each Army and in expresse words say that the Kings Army consisted of ten thousand and the Parliaments Army of as many and he that should translate this Letter into the French or Dutch tongue for this certaine number of ten thousand should say the King came into the field with thousands or many thousands and the Parliament with as many I demand of any understanding Arithmetician or skilfull Accountant or but of any intelligible creature whether the number of ten thousand loose any thing of its signification or be not still ten thousand although the Interpreter for that definite and certaine number set downe an indefinite number I am most assured his reason will dictate unto him that there is no diminishing of the number but it will ever be in the Originall Copie ten thousand though the Interpreter did not in formall words say the King and the Parliament came into the field with ten thousand men a peece Even so it is here Beza and our Translators taking the liberty of Interpreters render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thousands or many thousands which word notwithstanding in the Originall signifies ten thousand I appeale now to the judgement of any wise man and godly Christian whether I shall cleave rather to the interpretation or to the originall and authentick Copie or whether the Text is rather to be relyed upon or the traduction especially when wee are commanded to goe to the Law and to the Testimony without the guidance of which wee shall wander in darkenesse Isa 8. I am confident that all judicious men will conclude that the originall is rather to be stuck to and beleeved then the interpretation Now when in the Originall the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ever signifies ten thousand and never lesse but many times more as being a word in the abstract it followes notwithstanding all that Master Knollys and all those of his party can say or aâ—firme to the contrary that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place and in all other places in the Holy Scripture and in all good Authors ever signifies ten thousand and Beza himselfe upon the first verse of the 12. of Saint Luke verse 1. in his briefe notes hath this expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word saith hee signifies ten thousand and so he interpreteth it in other places So that Beza's his translation helpeth Master Knollys and his brethren nothing And as for our English translation howsoever in this place it rendreth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many thousands yet in other places it giveth the right interpretation the full number the word signifieth as in the 19. of the Acts v. 19. where the word is in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they translate it there fifty thousand peeces of silver and Beza denariorum quinquaginta millia that is in both translations five Myriads And so likewise in the 5. of the Revelation verse 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they render it ten thousand times ten thousand and in Iude the fourteenth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they translate it and behold the Lord cometh with ten thousand of Saints So that it is most apparent by our interpretation that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never signifieth lesse then ten thousand but being taken single and by it selfe it often signifieth more and is left free to reach to a greater number yea an innumerable company as in the place above quoted in the 14. of Iude and in the 12. of the Hebrewes verse 22. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our translation is interpreted an innumerable multitude of Angels by all which I am most assured the learned will all conclude that the place in the Acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth no lesse then many ten thousands So that all Master Knolly's pudder about that word sheweth nothing but his vanity And for his reason of his probability that there were not so many it is impious and fights against the truth and gives the Spirit of God the lye and as for the multitude in that place that followeth in the 22. verse all the best Interpreters understand some of the chiefe and select men and of the prime in authority for all things were to be carried with order and decency and not with confusion which the comming together of many ten thousands would have caused though they had bin Saints
for we see what a tumult a few zealots of the Law by stirring up the people against Paul made in the Temple Now if all the Beleevers in Jerusalem besides women and children had met together and some of Pauls enemies had beene there also and suggested to the people that hee was an enemy of the Law of Moses what a confusion may all men conceive would there then have beene Besides there was no one place could have contained them all and therefore Master Knollis his prattle is not only against all reason and the very opinion of all orthodox Interpreters but indeed against the judgement of the learnedst of his owne party who by multitude in this as in many other places understand the more eminent and chiefest of beleevers and men of gravity and wisedome to manage a busines and not a confused company as this man saith so that what I have replyed in way of answer I perswade my selfe it sufficiently satisfieth all well grounded Christians of the truth of my first Position to wit that ther were more beleevers in Ierusalem then could all meet in any one place or a few to communicate in all acts of worship Yet before I passe on to shew the confusednesse and senselessenesse of this Master Knollys his following discourse I thinke it fit out of his owne Interpretation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to frame an Argument for the corroborating of the truth His words are these Although the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe sometime signifie ten thousand yet not alwayes but for some great number which cannot suddainly be told I will not quarrell his English and the manner of his expression though it is none of the best as in many other places lest I should seeme to be like him and his abbertors to trifle about words But thus I argue out of his words Where there was not only some great number of beleevers that could not suddainly be told but many such great somes there they could not all meet together in one place or Congregation to communicate in all acts of worship But in the Church of Jerusalem there was not onely some great number of beleevers which could not suddainly be told but many such great somes Ergo they could not all meet together in any one place or Congregation to partake in all the acts of worship for the Major it is evident yea so apparent by the very light of reason that no judicious Christian can deny it for all men know that ten thousand may suddainly be told if five thousand may suddainly be sed and they likewise know that ten thousand cannot meet together in any one place or roome or in any one Congregation to communicate in all the Ordinances this I say all men know by the very light of naturall understanding and as by daily experience they are taught much more by the same reason they will be convinced that many such great numbers cannot meet together in one Congregation to communicate in all Ordinances all this the very light of reason suggests to any man and therefore cannot be denyed so that the Major of my Syllogisme is undeniable and for the Minor besides the holy Scripture that asserts there were many ten thousands wee have Master Knollys his concession that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime signifieth ten thousand but alwayes is taken for some great number that cannot suddainly be told and the word of God saith there were many Myriads that is many such great numbers therefore by Master Knollys his owne interpretation of the word it followeth that there were more Beleevers in the Church of Ierusalem then could all meet in any one place or a few to partake in all acts of worship And now I will briefly examine his following discourse though it be little to the purpose the vanity of the which having been so often againe and againe discovered in the forgoing treatice And then I will come to my brother Burtons answer Master Knollys his words are these Neither can the Doctor make good from those Scriptures he produceth pag. 62. to wit Acts the 1. vers 21. 22. Chapter 6. ver 2. 4. and chapter the 8. 1. that there were almost an hundred Preachers and Ministes besides the twelve Apostles in the Church of Ierusalem c. for answer in a few words I boldly affirme what the Scripture teacheth me viz that before the persecution we read of in the 8. chap. v. 1. and before the dispersion and scattering of the believers besides the Apostles there were in the Church of Ierusalem almost an hundred Preachers and Ministers And for this the Word of God is cleare and evident as in Acts the 1. verse 21. 22. Wherefore saith Saint Peter of these men which have companyed with us all the time the Lord Iesus went in and out amongst us beginning from the baptisme of Iohn unto that same day that he was taken up from us must one be ordayned to be a witnesse with us of the resurrection and they appointed two Ioseph called Barsabas and Matthias Out of the which words these insuing truths doe necessarily follow first that they that were assembled here with Peter and the other Apostles were ancient Disciples for saith the text they were such as had companyed with the Apostles all the time the Lord Iesus went in and out amongst them beginning from the Baptisme of Iohn c. and therefore must needs be such as had been diligent Schollers all that time in Christs Schoole and such as were well instructed in all Christian principles as is easily gathered out of the very words for any one of them were thought fit in the Apostles judgement to succeede Iudas in his place and to be an Apostle in regard that they had heard and seene all things Christ both spake and did till his death and ascension for otherwise they could not have been witnesses of all things to his resurrection All this I say in the first place doth necessarily follow Secondly this truth also doth insue out of the forgoing words that either all those men were Ministers or the most of them for in expresse termes it is related that they had accompanied the Apostles the time the Lord Iesus went in and out amongst them beginning from the Baptisme of Iohn untill Christs ascension Now amongst those that conversed with the Apostles besids Iohn schollers Christ had seventy Disciples all Ministers which he sent out two by two into all Cities to preach and to worke wonders who came back again to him rejoycing that the Divells were subject unto them and they stil wayted upon Christs Ministry we reade also of many of Iohns Disciples that came unto Christ all which were Ministers likewise and such as preached and baptized and all these were with Peter and the rest of the Apostles at this time continued with them till the persecution for we reade of no departure of them or separation till then and all these were men
not despise But for all such as pharisaically boast themselves of their own righteousnesse God will despise and resist especially when they come far short of the Pharisees righteousnesse who fasted ordinarily twice or thrice a week and gave tythes of all they had and were very bountifull and charitable to the poor and did many other things praise worthy whereas all the Il-dependents are so far from giving tythes of all they have as they would not willingly that any other should give them writing books to the contrary and that bitter ones and for the many other acts of holinesse in the Pharisees as fasting deeds of charity the world knows they are not so frequent in them towards their poor brethren that dissent from them but in running from sea to land and from one place to another to make Proselytes and seduce the people they are very like the Pharisees and in boasting and glorying of their own righteousnesse in this they â—qualise if not exceed the Pharisees and Justiciaries of old and if they repent not God will have a controversie against them for God resists the proud and will give grace unto the humble and in the 30 of the Proverbs ver 72. God saith there That there is a generation pure in their own eyes and yet they are not purged from their filthynesse Gods people were ever humble but the Il-dependents are not as will by and by appeare in the sequell The third part now to be proved viz. That the Il-dependents do both falsly and pharisaically boast themselves when they call themselves the pretious and holy servants of God c. Now that they boast and glory of their own holinesse and that they are the onely people and the godly party all that are acquainted with their language and have heard their Sermons and have seen their books can bear witnesse with me of the truth of that I now charge them with neither can the Il-dependents themselves deny it And that they falsly glory and boast of their own righteousnesse holinesse and sanctity is my taske now to prove which by the grace of God I will do running through all and every severall branch of their gloriations And to begin with the first when they call themselves the onely pretious servants of God and the godly party in this their glorying I say they as falsly as Pharisaically boast which will evidently appear if we duly examine who in Gods dialect are a holy people and the onely holy servants of God In the 1 of the Corinthians chap. 7. ver 34. The Apostle there describes who are the holy people they saith he are such as care not for the things of the world but for the things of the Lord how they may be holy in body and spirit They were such as being bought with a price studyed how they might glorifie God in their bodyes and in their spirits which were the Lords 1 Cor. 6. ver 20. And how they might cleanse themselves from all filthynesse of the flesh and spirit perfecting holinesle in the fear of God 2 Cor. 7. ver 1. The holy servants of the Lord are such as present their bodies a living sacrifice holy acceptable unto God as their reasonable service and that from the consideration of Gods great mercyes unto them Rom. 12. ver 1. They pressed toward the mark to the high calling of God in Jesus Christ Phil. 3. 14. Whose conversation was in Heaven ver 20. Those Saints minded not earthly things but being contented with food and rayment they esteemed godlinesse the greatest gain 1 Tim. 4. Gold and silver saith Peter I have none Acts 3. He studied onely to be holy and regarded not the world The life of all the godly and holy party was above in heaven according to that of Solomon Prov. 10. They were not groveling upon the earth nor regarded not the things of this life they were changed from that they were before they were now no longer conformable to this world but they were transformed by the renewing of their mind that they might prove what is that good that acceptable will of God Rom. 12. ver 2. According to that of Paul Eph. 23. 24. They were renewed in the spirit of their mind they had put on the new man which after God is created in righteousnesse and true holinesse Yea they were renewed in knowledge after the Image of him that created them Coloss 3. ver 10. In a word all the truly holy and godly party have an universall change wrought in them their understandings witts and affections are changed they are all heavenly the whole frame of their lives and conversations are changed they are all heavenly so that they by all their actions declare they are such as really minde nothing but heavenly things they are mortified men they seeke not great things nor they intangle not themselves with earthly businesses they onely mind heavenly things where Christ sitteth at the right hand of God Coloss 1 2 3. No sooner was Levi called from the receipt of custome but hee relinquished and left the world and followed Christ The same did Zacheus distributing that hee had liberally to the poore and manifesting to the world by giving full satisfaction to all men that could say they were damnified by him that now hee minded nothing but heavenly things the things of the Lord how he might be holy in body and spirit which were the Lords and this was the practise of all the holy servants of God in all ages they were heavenly minded lowly humble meeke they were of one mind having compassion one of an other they loved as brethren they were pittifull and courteous they rendred not evill for evill or rayling for rayling but contrariwise blessing knowing that they were thereunto called that they should inherit a blessing they refrayned their tongues from evill and their lips spake no guile they eschewed evill and did good they sought peace and ensued it 1 Pet. 3. verse 8 9 10 11. they loved without dissimulation they abhorred that which was evill and cleaved to that which was good in honour they preferred one an other Romans 12. verse 9. in Lowlinesse of mind they esteemed of others better then themselves Phil. 2. ver 2. 3. they wete all heavenly minded men who regarded no worldly things neither doe we ever reade in all the sacred Scriptures that any of the holy Prophets or Saints of old were taken up with the world or aspired to the Honours and Dignities of the same but chose rather to suffer affliction with the people of God then to injoy the pleasures of sinne for a while yea they esteemed the reproach of Christ greater riches then all the treasures of Egypt they chose rather to wander about in deserts in sheeps skins and goats skins naked despised and contemned in the caves and dens of the beasts of the earth then to dwell in the greatest affluency of worldly things they slighted all the world and all the Glory of it
transgresse the law of God in speaking evill of their rulers I am most assured that upon due deliberation they will acknowledge that this is no righteous dealing And therefore they must conclude that they that work not righteousnesse are no true Saints nor the generation of the just in Gods esteem Again I demande of any man but of a moderate temper Whether those that with most opprobrious termes doe calumniate our Brethren the Scots and detract from their honour and due praises who came in for our assistance and helpe and for our ayd and deliverance and have beene under God one of the principall meanes of our preservation whether in their so doing they worke righteousnesse I demand further of any one but ordinarily principled either in Religion or Morality whether to speake evill of their Ministers and of their Presbyterian brethren and fellow souldiers with all manner of calumnies and reproaches and to defame them in word and writing through the world and to doe them all the evill offices their most mortall enemies can doe against them and who continually labour to make them and the Presbyterian government hatefull to the world and that will take great and chargeable journies and write large Letters and scurrilous Pamphlets to doe any of their Presbyterian brethren an ill turne and will also glory of it and that in Print I demand I say of any moderate minded Christian whether the doing of ary of these things or the hindring the worke of reformation and the labouring for a toleration of all Religions the assenting unto such be to worke righteousnesse and if he shall accord unto mee that these actions are unrighteous then hee must accord also that those that doe them are no Saints for the true Saints worke righteousnesse it is their trade to be so imployed Now whether the II-dependents bee not guilty of all these dealings I referre the Reader to all their Pamphlets especially to those of Iohn Lilburn lately set forth and those of my brother Burton his Vindication and his Vindicia veritatis and their daily practises and I am most assured if hee will but spend a day or two in reading over the writings and the sermons of the Ill-dependents they shall find little other then unrighteous dealing of all kinds against both Magistracy Ministry and all their Presbyterian Brethren and Fellow-souldiers For they slight them all and make nothing of all that ever they have done for all the Glory of all the famous victories they assume unto themselves and attribute the honour and glory of them to that Army they call the praying Army as if none of the Presbiterian Souldiers either prayed or deservedany share in the honour of those victories when it is most certainly knowne that amongst the Presbyterian souldiers there are many thousands that live as holy and godly and that pray as devoutly and earnestly for all good successe upon their undertakings and for a blessing upon their indeavours as any Independents in England and are as dearly beloved of God as any of them for with God there is no respect of persons but every one that worketh Righteousnesse Act. 10. of what nation soever hee be God heareth him yea and it is well knowne also that in the Army there is ten if not twenty Presbyterians to one Independent and all men know likewise that many of them are experienced souldiers whereas not twenty of them before these times ever saw the face of an enemy and it is likewise acknowledged by all impartiall men that they have ever fought as valiantly as any Independents and have stood to the Battell when many companies of them ran away as can be proved notwithstanding all these things the Independents ascribe the honour of all those victories to their owne party and say the Independents got this and that victory and onely because perhaps some of their Colonels and a few other Independent Commanders had the leading up of the Presbyterian forces and they that under God did the worke loose their due prayses amongst the people and the Independents arrogate the honour to themselves which is their daily practise and in its due place will appeare And therefore when the Independents doe upon all occasions derogate thus from their brethren the glory that belongs unto them and ascribe it to their owne Fraternity and when they are culpable and guilty of the foregoing charges they worke not righteousnesse and therefore unles7s e they timely and cordially repent of all their unrighteous dealing towards God and their brethren this character of Saints and the generation of the just will not belong to them for the Saints indeed and the generation of the just worke righteousnesse whereas the Ill-dependents worke unrighteousnesse But now to passe on to the other characters the third character of the Saints and Generation of the just is this Hee speaketh the truth in his heart saith the Psalmist and such an one is a Saint indeed all double dealing men therefore towards either God or men and such as have a heart and a heart and whose tongue and heart goe not together they in Gods Dialect are no true Saints which doctrine is confirmed by Saint Iames chap. 1. verse 8. who saith That a double minded man is unstable in all his wayes and therefore in the 4. chapter hee exhorting those of his time to draw neere unto God useth these words draw nigh unto God saith hee and hee will draw nigh unto you clense your hands yee sinners and purifie your hearts yee double-minded they therefore that are double-minded speak not the truth from their hearts are unsanctified impure and are not Saints indeed whatsoever they pretend Now then all such as make the world beleeve that they will reveale the whole truth of God unto the people and promise they will give in their modell of governement and doe notwithstanding professe and that in expresse words that they will keepe a reserve donec ad triarios redierit res and will not speake the truth in their hearts nor communicate unto their brethren fully their wayes though God hath commanded them that whatsoever hee spake to them in secret they should preach upon the house top openly they are double-minded men and speake not the truth in their hearts and therefore in Gods esteeme they are not Saints indeed but such are all the Il-dependents Again they that in outward appearance before men shew a great deale of love to their Neighbours calling them brethren and notwithstanding plot all the mischiefe they can against them speake not the truth in their hearts according to that of Saint Iohn in his first Epistle chap. 3. verse 18. My little children sayes hee let us not love in word neither in tongue but in deed and in truth There were it seemes such kind of creatures in his time as made faire semblances of love to others in tongue and word but did not really and in truth love their brethren which he condemnes for
true Saint Psal 15. verse 4. saith of such an one that hee sweareth to his owne hurt and changeth not Now if hee bee in the number of those Saints and will keepe his promise hee will abandon his tenent of the congregationall way But because Master Knollys so peremptorily asserts that the brethren have not acknowledged that there were many congregations and severall Assemblies of Beleevers in the Church at Ierusalem I shall desirehim and all those of his fellowship to hear my brother Burton who esteems of himselfe as none of the weakest brethren but accounteth himselfe a Champion and therefore cometh out to dare all the world of Presbyterians and yet hee in the name of all that Fraternity acknowledgeth that there were many assemblies of Beleevers and Saints in the Church of Jerusalem and this his book is allowed of and highly approved of by many of them And if I have not been mis-informed it was licensed by their Batcheler of the black-art of Il-dependency that shotten hering in divinity who alloweth of all their other Pamphlets and sets his Imprimatur to them So that what he licenseth is approved of by them all Now I desire Mr Knollys and I. S. and all those of his society to listen unto their great Rabbi old Harry my courteous and learned brother whose words are these in the ninth Page of his Answer The first formed Church saith he we finde is in the second of the Acts which though consisting of five thousand yet it was one entire particular Church and not Churches and they continued dayly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord in one place together v 1. and in the Temple ver 44. 46. growing from an hundred and twenty Acts 1. 15. to three thousand more chap. 2. 41. and then in all five thousand ch 4. 4. and all these but one Church which assembled together to hear the word in the Temple and though they wanted a convenient place so spacious as wherein to break bread or to receive the Lords Supper all together so as they were constrained to sever themselves into diverse companies in severall private houses to communicate yet this severing was not a dividing of this Church into so many distinct formall Churches or Church bodies being but so many branches of one and the same particular Church c. These are my brother Burtons words in the name of all his brethren and therefore they may abundantly satisfie Mr Knollys and all men that the brethren have acknowledged there were many Congregations of beleevers in the Church of Jerusalem But for the farther confirmation of this truth that the brethren have acknowledged there were severall assemblies of beleevers in the Church of Ierusalem I will unto the testimony of my brother Burton add the testimony likewise of another faithfull brother against whom I presume Mr Knollys can have no just exception so that this truth being confirmed by the mouth of two approved and seraphicall witnesses the brethren can never doubt of it any more and this witnesse is one Saint Hanserdo one of Saint Georges for England his Chaplaines a man worthy of esteeme who usually preacheth on horseback to the Country Courtiers all the the truth as he said of the Gospel And therefore I know Mr Knollys will give great heed to Saint Hanserdo's testimony concerning this matter and he touching this point in the tenth page of his learned book saith that the Apostles and all the Beleevers in the Church of Ierusalem met together with one accord in one place to wit the Temple and in Solomons Porch and brake bread from house to house domatim and thus they did quotidie day by day c. From the which two testimonies the one of my brother Burton the other of Saint Hanserdo all intelligible men may easily gather that there is very little credit at any time to be given to what Mr Knollys or those of his party shall affirme either concerning the judgment of their brethren or what they shall relate concerning other men For he in the name of them all asserteth these two things The first touching themselves viz. that the brethren meaning all the Illdependents have not acknowledged that there were many congregations in that one Church at Ierusalem The second concerning my selfe of whom he saith that the Doctor hath not by Scripture proved that there were severall assemblies of Beleevers in that one Church Now for the latter of his assertions I have not only from Scripture proved it but from my brother Burton and Master Hanserdos their owne concessions made it good viz. that there were many Congregations of Beleevers in the Church of Ierusalem And therefore I do to all the world accuse Master Knollys of calumny and dishonesty And for the first of his assertions viz. That the brethren have not acknowledged it for the conviction of him of an apparent untruth in this my brother Burton and Saint Hanserdoes testimonies do it for me for in their above mentioned words and that in the name of all the Independents and that in books approved of by many of that way in those I say my brother Burton conceptis verbis saith that though it was but one entire Church yet for want of a convenient place so spacious as where to break bread they were constrained to sever themselves into divers companies in several private houses to communicate And Saint Hanserdos his testimony is as full as my brother Burtons for he saith the Apostles and beleevers met day by day in the Temple and in Solomons Porch and brake bread from house to house that is they did communicate from house to house or in every house So that Saint Hanserdos witnesse to prove many assemblies is most evident So that both these brethren in the name of all their fraternity acknowledge there were may Congregations of Beleevers in the Church of Ierusalem and that in severall private houses and my brother Burton saith moreover that they were so many branches of one and the same particular Church Now I refer my selfe to all the world whether there be any regard at any time to be given either to Master Knollys or any of his faction when he and they at pleasure dare publish such notorious untruths as these for he in the name of all the Independents affirmeth that the brethren have not acknowledged that there were many congregations of Beleevers in the Church of Ierusalem when my brother Burton notwithstanding and Saint Hanserdo have in expresse words and that in the name of all their fraternity asserted That when there were but five thousand yea but three thousand beleevers for the largnesse of the Church at that time and for want of so spacious a room as could contain them all to injoy all acts of worship they were then forced to sever themselves into divers companies and that in several private houses and to break bread from house to house So that for Mr Knollys and those of his way they are not
lies to this day upon all Ministers and people and all those Priests knew very well that this duty lay also upon them and that by a speciall command from God long before given them who had said that the Priests lips should preserve knowledge and that the people should seek the law will and good pleasure of God from their mouth Now then if all Christians and all the Servants of the Lord in all ages studied to teach their friends and families the knowledge and fear of the Lord as we see in Abraham and Jacob and Joshua and all the Patriarks and they had a speciall command also to do it as we see Deut. the sixt and Deut. the eleventh and when it was the practise of all people truly converted to do the same as I said before and we see it likewise in the woman of Samaria how quickly she brought her neighbours and fellow citizens unto Christ after shee was converted then I say we ought to think yea we ought much more to beleeve that these Priests being thus wonderfully converted spent their strength and might now to gain Disciples unto Christ and that by how much the more they had been his enemies and persecutors And the people without all controversie would be the readier by far to give heed unto what they taught them because they knew that they were learned and in that they had a command from God himself to seek the law of God from their mouths who said that the Priests lips should preserve knowledge and wisdome Yea Christ himselfe sent the lepers at any time when he had cured them to the Preists and the Scriptures sufficiently declare that the Priests were in great esteem among all the people and that they did mightily prevaile with them so that they could perswade them to do any thing they would have them Now when the people saw that their Priests in great companies were converted without doubt they still followed their Pastors and waited upon their Ministry and the law of love binds us to beleeve that abundance of the people also were dayly converted and added to the Church by their Ministry and Preaching and this ordinary reason and dayly experience will perswade every man to beleeve for we see here amongst us what mischiefe a few whibling and unlearned fellows that were Ministers have done in seducing of the people after they revolted from the truth upon whom they still depend and what distractions among all sorts of men and women a few unstable and unconstant Presbyters hourly make when for base ends they fall from their principles and turne Independent Praedicants and Itinerany Preachers we see I say that they have in a very short time with the leaven of their doctrine with their sottish wicked and groundlesse opinions sowred the whole lump of the sweet truth of the Gospell and seduced many thousands both of men and women if their gloriation be true Now if a few illiterate seducers in these our dayes have misled and perverted such multitudes with their novelties and that without any miracles without all controversie that great company of Priests that were converted preaching then unto all the people the truth of God and the glorious Gospell of glad tydings and not their own fantasies and the people seeing it also dayly confirmed unto them with such stupendious miracles they prevailed greatly to the converting of thousands for the example of such men as the Priests were wrought very much upon the people yea we see how it has been in all ages when great and rich men whether Magistrates Ministers or people imbrace any new opinion what way they go the common people ordinarily follow whether it be truth or error rather following example then precept as we may see it When Moses was but gone up into the Mount and that Aaron had built them a calf they all began to dance about it and when Jeroboam set up his calfâ—s ten tribes revolted with him yea it is said Hee caused all Israel to sinne And we may observe it daily amongst us if these grolls seduce but any giddy-headed Gentlewoman that is rich or but any inferior Lady and make them but turne Independents what a noise there is by by through the Kingdom of it and how staggering other poor unstable women begin to be But if any great Noble man or Courtier or Parliament man or some of our temporizing Presbyterian Ministers but turn Independents or is but rumor'd to favour that way we see what revolt amongst unsetled and ungrounded people their examples make in many places Whereas the truely godly such as are well grounded know that the stars shall fall from heaven and that they usually chang themselvs into Angels of light and seem to be the Ministers of righteousnee that they may the better seduce yet I say such as fear God and are rightly instructed are not moved but they abhor the evill of their wayes and cleave the faster to the truth and are of such discerning spirits as they can well perceive that it is for base ends and worldly respects that many have turned Independents and it is well known and can be proved That the Independents have perswaded many if they would prosper in the world that they should turn to their party for that was as they said the thriving way And it is taken notice of also that very few but Independents are either greatly countenanced or preferred or at any time rewarded for any service they have done their Country Now every generous spirit especially a constant well grounded Christian detests and abominates all such base dealings and such base fellows as will be of any religion for earthly fading momentary and uncertain things and therefore stand more stoutly to the truth and their ancient principles yet such as have a mind speedily to get into the chayre of preferment or to be in any Office or to grow rich they turn Independents and I am most confident that whereas the Independents brag that many of the Lords are Independents they notoriously belye them but this I dare presume that if Sir I. S. can from his great and rich Independent friends procure a yearly and certain pention to be confirmed upon my lord Tapps that upon that condition he would turn independent and so then they should be sure to have one lord of their party and then also Sir I. S. might haply attain unto the honour to be my lord Tapps his Chaplain which he is very fit for and might also reside in Cambridge where he may so indoctrinate his plumbeous cerebrocities as he may speedily be able to divisinate a snayle pye or a mushrome into two particles But to be serious if a few obscure Presbyters here amongst us that were never really guilty either of learning or honesty revolting once from the truth through covetousnesse and other base ends have notwithstanding with their fayned holinesse and under pretence of their long prayers devoured so many widowes houses
and Officers much lesse in Synods that imployment belonging wholly to the Presbyters in each Church whom God had made Rulers in his Church over them and commanded the people to yeeld obedience unto them Heb. 13. and therefore that all the new gathered Churches affecting an Independency and challenging their Votes and suffrage in the Government of their Churches are all transgressors against both precept and example And this shall suffice to have spake in way of Answer to Mr Knollys his vain jangling against my third Proposition And now I will briefly Answer to what Sir I. S. hath to say to it whose words are these pag. 11. In asserting That the Presbyters did rule the Church and ordinarily other Churches whom do you hit saith he sure not the Independents as you call them we grant it is their part to rule but we distinguish saith he between Authority and jurisdiction on the one hand and power and interest on the other this latter saith he belongs to the people the other is proper to the Officers which yet they exercise in the name of the Church so they i the Officers ordain they excommunicate i pronounce excommunication they lead and direct in all government and disputes they have executative power as you demand pag. 93. but the people have a power and interest too as those places alleadged by your selfe shew expresly Act. 15. for though ver 2. Paul and Barnabas are said to be sent by the Apostles and Elders onely yet ver 4. they are said to be received of the Church and Apostles and Elders therefore they were sent unto the Church also and that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord ver 25. imports a multitude met together and this to be the result of that multitude else it were no great commendation of the resolution that it was convened and issued forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And though onely the Apostles and Elders are mentioned as comming together to consider of the question verse 6. yet it is said verse 22. that it pleased not onely the Apostles and Elders but the whole Church also therefore the Church also came together to consult or the Apostles and Elders as a Cnmmittee first prepared the dispute as not counting it so safe perhaps to admit the weake to the same while it was intricate and then reported it and had their assistance and concurrence and the Letters of resolution run in the name of the brethren i. the Church as well as the Apostles and Elders ver 23. and so in Ordination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i Election by lifting up the hand belongs to the brethren though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. imposition of hands be proper to the Officers where there are officers as in a Church constituted and compleat Thus speaks I. S. in the name of all his brethren in way of answer to my third Proposition the errors of whose expressions should I but only name them all severally they would take up some time and a great deal of paper but should I undertake the ful confutation of them all and discover all the impiety evil and wickedness that lyeth couched in these his words I might make a just volumn and spend some moneths in the imployment for grosser errors my eyes never beheld and such as are more contrary unto the holy Scripture and to the honour and dignity not onely of the Apostles and Presbyters in the Church at Ierusalem and in all Churches but to the very dignity and honour of Christ himselfe the King of his church who the Independents most shamefully disthrone as I shall by and by make appear God assisting me whiles notwithstanding they make the greatest noise of setting him up King in his Church And to speak the truth though the Independents seem to hate Popery their doctrin is Popery it self only the upside of it turn'd down and the reare made the front otherwise there is no great difference between their Tenents but that the Independent doctrine is more shamefully erroneous as will be made evident and more derogatory to the honour and dignity of Christ the King of Kings and Lord of Lords and to the honour and dignity of the Apostles and Presbyters and more tending to confusion and the overthrow of all Government in Church and State all the which assertions that they may be made a little more evidently manifest I will briefly run over and examine some of the passages in this his answer for to discover but halfe the errors of it they would weary the Reader to hear them and to speak but the verity he that shall have to do with such whibling and unlearned fellows as I. S. and Hanserdo Knollys are had need to be a man of intolerable patience But before I begin with him I shall desire the Reader to consider whether I. S. be not guilty of interferring tautology and great confusion crimes he layes to my charge to use some of his own language Page 15. and 16. if not contradiction and be not great of his own sense and a very catechumenos and one that hath as well need of instruction as of refutation for as much as to me it seems unmeet that a man should be polemically exercised before he be positively principled these things I refer to the Readers consideration and now I go to my work In asserting saith I. S. that the Presbyters did rule that church and ordinarily other churches who do you hit Not the Independents as you call them saith he We grant it is their part to rule but we distinguish between avthority and jurisdiction on the one hand and power and interest on the other this latter belongeth to the people the other is proper to the officers which yet they exercise in the name of the Church So they i. the officers ordain they excommunicate i. ◠pronounce excommunication they lead and direct in all governments and disputes they have the executive power but the people have a power and interest too c. And in the 12. page In Ordination saith he Election belongs to the brethren but imposition of hands is proper to the officers where there are officers as in a Church constituted and compleat Thus profound I. S. I shall intreat the Reader here to take notice what he grants and what he denyes and how at every turn he juggles First he grants that the Presbyters did rule the Church of Jerusalem and ordinarily other Churches and saith that my Argument hits not the Independents for they as he in the name of them all asserteth grant that it is the Presbyters part to rule So that if he had stayed here there had been some ingenuity in him but with the same breath he blasteth yea bloweth down all that he had formerly set up and that with a windy vain American distinction which he hath borrowed out of some of those monstrous Pamphlets that come from thence called the way and the keyes c. which are fraught with
were excluded who were not at any time permitted to vote in churches 1 Cor. 14. And therefore the whole multitude of beleevers were not there for women were part of the multitude neither were the weak brethren to be admitted to doubtfull Disputations by a speciall command from the Apostle Paul Rom. 14. v. 1. and this is accorded to by the wise I. S. that confident disputant who saith that the Apostles and Elders as a Committee first prepared the dispute and after reported it not counting it safe to admit the weak to the same whiles it was intricate so that from Saint Pauls Doctrine there were neither women nor weak brethen there and from I. S. his own concession the weak were not admitted all the time of the dispute and therefore the whole multitude of beleevers that were in Ierusalem were not in the Councell by all which it is apparently evident That by brethren and church and multitude there the whole company of Beleevers in Ierusalem cannot be understood and therefore by Brethren Multitude and the whole Church we are necessarily to understand the learned and godly Prophets Ministers and Members of that church chiefe and eminent ones such as Judas and Sylas were and with them are to be joyned the other Presbyters that came out of all the Churches of Iudea with those that came with Paul and Barnabas from Antioch which being all confidered together made up a great number and multitude all the which are called the Church v. 3. the Scripture there speaking Synecdochically and taking a part for the whole I say of all such as these are did that Synod consist and not of all sorts of believers w ch were not members fit for a Synod and Councell which was to be managed and ordered and consist of such men only as had received the Keys and upon whom the government of the Church was laid which was never committed to the people much lesse to women therfore I say in all these respects by the Brethren and Multitude and the whole Church we are to understand it Synecdochically as before for all those that were in the councell which were but a part of the whole for the eminent Ministers and Prophets that were Commissioners there and assistants to the Apostles and Eldâ—rs he which yet is more evidenâ— from this reason That they onely could bee Iudges and Voters in that Synod which had heard the whole debate and the full dispute on both sides for none can be Iudges in any cause to give righteous judgement that have not fully heard the allegations and probations on both sides which I. S. acknowledgeth the weak neither heard nor could judge of because they were intricate ergo they could not be Iudges nor give their voices there upon no terms for they could not be Judges of things they had not fully understandingly heard now the weake neither heard neither could they have understood if they had heard both which I. S. accordeth to and therefore by multitude and the whole Church the weak brethren cannot be meant much lesse the sisters and if men would but with deliberation weigh and consider of things as they ought to be pondered and considered of very reason without the warrant of holy Scripture would perswade every rational and wel grounded christian that none could or can be Iudges in any cause but such as have heard the pleading of the whole busines and controversie from the beginning to the ending which none but the apostles presbyters and the Commissioners and such as Sylas and Iudas and Barnabas were did for the Scripture saith verse 6. that the Apostles and Elders came together for to consider of this matter and when there had beene much disputing c. out of which words wee may gather that none but they that managed the disputation and heard the whole debate were or could be Iudges which all the people neither did nor possibly could doe neither may we conceive of the Councell of Ierusalem that they had any raw headed boyes or giddy braind creatures or Minors in it or any such as were ever running out and in for wee may not imagine that that great Councell was like a pigion house where they are continually fluttering out and fluttering in for that Councell consisted of such men onely as were holy grave and approved all Prophets such as Sylas Iudas and Barnabas were such as for gravity and experience were thought fit companions to sit with the Apostles and Elders in consultation so that it is apparently evident that Councell consisted of none but venerable pretious godly and staid men of whom wee can not by the Law of charity thinke that they did the worke of the Lord in that Synod negligently or to the halves or that they did not all sit close and diligently to the worke from the beginning of the Session to the conclusion of the same and therefore that as they met altogether at a set houre or time so that they continued and kept together in consultation and dispute as long as any other sate and till they in their wisedome by their joynt consents and agreements thought fit to sit to the full determination of the whole busines and till the Decrees were made were it fewer or more dayes or weekes and although it be not recorded how long the Councell continued yet wee reade no where in the 15. chapter but that they sate altogether in judgement the Apostles and Elders and Commissioners till they had heard the whole debate and diâ—pute and none but they This truth may be gathered not only from the holy Scripture and from that I have formerly spake but from I. S. his owne words above specified viz that there were neither weake brethren nor the sisters and therefore it is a great wickednesse in I. S. from such uncertainties as hee goes upon to raise and make such conclusions as he doth which tend to no other end but for the taking away all the authority and power from the Apostles themselves which God notwithstanding had invested them with and to put it into the hands of the people which they had nothing to doe with for as his words declare hee accounteth the Apostles and Elders but a Committee onely to prepare the dispute and then to report it that they might have the assistance and concurrence of the people without the which as hee affirmeth there were no great commendation of the resolution that is to say if the people had not assented unto the Decrees they had beene of no effect which if it be not wholly to devest the Apostles of all power and authority and lay it and place it upon the people I leave it to the judgement of the learned then the which there cannot be a greater sacriledge and injustice perpetrated against Ministers and servants of God in the world by any and as this dealing and proceeding of I. S. is most injurious to the Apostles so this his doctrine is contrary to all divine
esteemed of to be godly as walking unblameably being also diligent hearers of the word before they knew them yet after their acquaintance with them being first by their meanes seduced from our Churches after some time they fell from their congregations also into wicked and desperate opinions and in a short time after became so prophane and beastly yea so atheisticall as it would exceed ordinary beliefe to relate and truly if I had not very good witnesse to prove what I say besides my owne knowledge and experience I would not have mentioned it but because if occasion serves I shall be able to produce many Presidents of fearefull Apostasies even amongst those that were their Schollers and the Disciples of the Independent way I am the willinger to speake of it that I might arme all men with some caution in reading their Pamphlets which they write against the Presbyterians for they never deale candidly neither with them nor with their own brethren for first they either wholly disswade them from reading our bookes or else by their emissaries and rayling Libels they most shamefully vilifie and belye them so that they come prejudicated to them and then they send their owne putrid and corrupt scriblings amongst those of their Fraternity whom they miserably cozen and abuse with their fraudulent jugglings and that against all the Lawes of piety and common honesty to the disturbance both of Church and State This I thought fit I say to speake before I come to my second question and severall Queries arising from it concerning the gathering of Churches and their answers unto them wherein they rather trifle then dispute as will by and by appeare I shall therefore in my replying unto them first set downe the question fully with all my queries and then answer to all the materials of their fond cavils and evasions with their silly responsals to them and after I have done that I will set downe Gods method and the Apostles practise in the gathering of Churches with the manner of their admitting of Members and then reply to whatsoever they have to say against my Arguments and Reasons deduced from holy Scripture and for further confirmation of the truth I will adde many more Presidents and them undeniable ones of the Apostles receiving of Members and that into Churches formed after the New-Testament forme according to their owne description besides those that were received into the Catholike visible Church and all without any of those conditions they now require of their Members and I shall by Gods assistance evidently make it appeare that God by his holy Apostles and Ministers uses but one way of admitting of members into the church whether it be the catholike visible church or any particular presbyterian church whether they be admitted in an ordinary or an extraordinary way I say by thegrace of God I shal clearly elucidate this truth that God useth one and the same method in gathering his people out of all nations into Church fellowship and the communion of the Saints which ought to all Ministers to be a rule to walke by in the receiving in of Members into their Congregations Having thus set downe what order I will proceed in I come now to the second question betweene us and the Brethren which is concerning the manner of gathering of Churches and admitting of Members and Officers viz. Whether Ministers of the Gospel may out of already congregated Assemblies of ` Beleevers select and choose the most principall of them into a Church-fellowship peculiar unto themselves and admit of none into their society but such as shall enter in by a private covenant and are allowed of by the consent and approbation of all the Congregation And this question brancheth it selfe into these severall Queries The first whether for the gathering of Churches there bee either Precept or President in the Holy Word of God that the Preachers and Ministers of the Gospel did ever leave their owne ordinary charges to which they are called and whereto they are fixed with a command not to leave them and under pretence of a new way or a new borne truth or a new light did runne about and alienate the minds of the people well affected formerly to their severall Ministers as of duty they were bound as who had converted them to Christ by their Ministery and fed them still with the sincere milke of the Word and built them up in their most holy Faith I say the first Quere is whether there be precept or example in the Word of God of any true Ministers so doing and whether it was ever heard of in the Apostles and Primitive times that any beleeving Christians were in great numbers congregated from among other beleeving Christians and moulded into severall Congregations and Assemblies as separate and distinct bodies and Churches from them and who had no Church-fellowship with the other Congregations nor communicated with them in the Ordinances but were independent from them and absolute among themselves and whether this way of gathering of Churches was ever heard of before these dayes and whether this be to set Christ upon his Throne to make divisions and schismes in Churches and among Beleevers and brethren and that upon groundlesse pretences The second Quere is whether for the making of any man or woman a Member of the Church it be requisite or necessary to the beleeving and being baptized that they should walke some dayes weeks moneths perhaps yeares with them that they may have experience of their conversation before they can be admitted and after that a confession of their faith should be publikely made before the Congregation and the evidences of their conversion as the time when the place where the occasion how they were converted should likewise openly be produced for satisfaction to the Church before they can be admitted to be Members and if any either men or women shall except against their evidence that then they are not to be admitted this is the second Quere The third is whether for making any man or woman a Member or an Officer of a Church the consent of the whole Congregation or the greater part of them besides the Presbyters and Ministers be requisite The fourth Quere is whether for the admission of any one into Church-fellowship and Communion a private solemne Covenant be requisite or necessary for the making of any one a Member the neglect or refusall of the which makes them incapable of their Member-ship and admission There is no question betweene us and the brethren about a publike covenant for we have Presidents of that in holy Scripture in all publike reformations The fifth Quere is whether the women and people as well as the Presbyters and Ministers have the power of the Keyes and whether the women have all their voices in the Church both for election and reprobation of Members and officers as well as the men and whether the consent of all the women or the greatest part of them bee requisite for
being not governed according to the Word of God all which I have sufficiently proved in my foregoing Discourse As for J. S. hee answers nothing to the question as all that shall reade his words may well perceive which are these I answer saith hee no question but the purging and purifying of Church Ordinances and Fellowship which some contend for is to set Christ upon a higher Throne visible to the world then by some other wayes hee is c. Now w hether this be a satisfactory answer to the querie I leave it to others to judge of but from his words I thus argue Where Christs Ordinances and Church-fellowship are polluted there Christ is not set up upon his Throne but in all the new congregations Christs Ordinances are polluted and Church-fellowship contaminated as I have sufficiently proved Ergo Christ is not set up there on his Throne And this shall suffice to have spake by way of answer to all they had to say to my queries But now I shall set down Gods method and the Apostles practice in gathering of churches and the manner they used in making Members in every Church and compare it with the method our brethren the Independents use in gathering of their congregations that all men may the better discerne truth from error and may all be undeceived in this businesse of so great concernment And I will first begin with Christs Commission given to his Apostles and in them to all Ministers and then consider the practice of Iohn the Baptist and of all the Apostles and Ministers in the Primitive Church and the order that God himselfe used for the gathering of those that belong unto his election and for the congregating of the lost sheep of the house of Israel into the fold of Jesus Christ who is that great Shepherd and Bishop of our soules and I conceive that Gods order and the Apostles practice is rather to be followed then any other new found way But to begin with Christs Commission to his Apostles Matth. 21. verse 19 20. Go ye therefore saith Christ and teach all Nations baptizing them In the Name of the Father Sonne and holy Ghost teaching them to observe all things whatsoever I command you and lo I am with you even to the end of the World Amen And in the 16. of Marke verse 15 16. He saith unto them Go ye into all the World and preach the Gospell unto every creature He that beleeveth and is baptized shall be saved but he that beleeveth not shall be damned And in the 26. of the Acts Saint Paul after he had declared the manner of his conversion to King Agrippa he likewise made known unto him the commission he had received from Christ Jesus in the words following verse 15 16. 17 18 19 20. And I said who art thou Lord and he said I am Iesus whom thou persecutest but rise and stand upon thy feet for I have appeared unto thee for this purpose to make thee a Minister and a Witnesse both of these things which thou hast seen and of those things in the which I will appear unto thee delivering thee from the people and from the Gentiles unto whom now I send thee to open their eyes and to turne them from darknesse to light and from the power of Satan unto God that they may receive forgivenesse of sinnes and an inheritance among them which are sanctified by faith which is in me whereupon I was not disobedient to the heavenly vision but shewed first unto them of Damascus and at Jerusalem and through all the coasts of Judea and then to the Gentiles that they should repent and turne to God and do works meet for repentance Out of these severall places from the Commission of Christ given to his blessed Apostles and to all Ministers and Preachers of the Gospell to the end of the World here observe these things First that their bounds and limits were set them how farre they should go in their teaching all Nations and beyond which they might not passe and they were these that they should teach no other things but what Christ commanded them and appeared to them in and for the which they had his Word and Warrant and so long as they should do this he promised them and all that should succeed them in the Ministery to the end of the World to be with them We also further observe the condition in the executing of this their commission they were to propound unto all Nations and people upon what condition they were to be admitted into the Church and that was â—aith repentance and they were to receive all such as beleeved and were baptized and that upon the profession of their faith and repentance without any further testimony of others unlesse they had been formerly known to be open enemies and persecutors of the church and then they were justly to be suspected till they had given publike evidence by witnesse to the Apostles and Ministers of their true conversion as it hapned to Paul whom for a time the Disciples feared Acts 9. 26 27. till they had better information and proofe that he now preached the faith that he had once persecuted and had suffered for it which is the onely president we have in all the Acts of the Apostles of any that were refused to be admitted into the communion and fellowship of the Apostles as I remember for he was a Minister before but all the other that came in were admitted upon their own offer if they tendred themselves and imbraced the Gospell and were baptized and that without any reluctation or sâ—ruple Now before I come to my third observation out of the commission given to the Apostles I must wait here a little upon the motions of my brother Burtons pen which as it marches along makes now and then some whibling incursions into my quarters and therefore that all men may see my forces are ever in a readinesse and that I am alwayes willing to fight him wheresoever I meet him and that my brother Burton also may see how ready I am to gratifie his desire who Page 7. saith Come on brother let you and I try it out by the dint of this Sword I will here skirmish a little with him to breath him and then go after him in the 15. Page of his book he puts me upon the reconciling of a contradiction which he conceives I made For saith he Page 101. of your book you say The Apostles and other Ministers of the Gospel were to receive all such as beleeved and were baptized and that upon the pr ofession of their faith and repentance without any further testimony of others unlesse they had been formerly known to be open enemies and then they were justly to be suspected till they had given publique evidence by witnesse to the Apostles and Ministers of their true conversion as concerning Paul Acts 9. 26 27. Now here saith my brother Burton I observe First a notable contradiction to what
saith my Brother Burton The people had authority of admitting and rejecting members as well as the Apostles and Presbyters and therefore those primitive and Apostolike Churches onely are to be a patern of imitation to all Christians and Ministers of governing by and not that of the Baptist and by this their craft and juggling and by these fallacious means and unwarrantable wayes my Brother Burton Hanserdo Knollys and I. S. with all the fraternity of the Ill-dependent Predicants having prepossest the people with a prejudicate opinion against their faithful Ministers as if they affected a lordly power over them and more then Prelatical They have I say by this craft so infatuated them that there is scarse left an ear open in many of them to hear the just defence of the Presbyterians or an eye to see or read what they can say for themselves and against all their calumnies which wickednesse and deceitful dealing of the Ildependents itinetary Preachers is unexcusable But because my Brother Burton not onely carps at the example of Iohn the Baptist but likewise at those I brought of the Eunuch of Paul of Cornelius of Lydia and of the Goaler Mr. Knollys also joyning with him in this good service and skirmish the which after that both himself and Absurdo Know-lesse for so he may truly be called had spent their breath and strength to evade and yet perceiving evidence of truth in them so apparently perspicuous as it dazzled their eyes they cry out that those were extraordinary examples and not binding because those being baptized were not admitted or received members into any particular Church but into the Catholike visible Church and therefore say they those examples are not for our imitation we look onely for the example of such Churches as were cast into a Gospel-Form and into the mould of the New Testament-Form Now what a heighth of wickednesse is it in these men thus to trifle for the deluding of the simple people and to pretend unto them that there are divers wayes of admitting of members into Christs Church one way of admitting members into the Catholike visible Church and another of admitting members into a particular Church when in truth there is no difference for he that is a member of any particular Church is a member of the Catholike and so on the contrary as by the examples both ordinary and extraordinary by me produced is sufficiently apparent for they were all admitted after one and the same way and I had two examples of receiving in members into Churches constituted after the New Testament Form as that of Jerusalem and Damaseus both Churches according to the Gospel-Form and there were there three thousand received members at one time in the church of Jerusalem without any of those conditions they require at their members hands and Paul also was received a member of the Church of Damascus upon the same terms that all the rest were and therefore the example is bindingly presidential And these two examples are taken no notice of but are passed by and all the other counted extraordinary by them And the people by this means are deluded and miserably abused Now can there be a greater imposture or deceit in any that pretend unto Religion and honesty then that in these men When they say in their writings upon all occasions produce us some examples of Churches according to the New Testament Form wherein any members were admitted by the Ministers sole authority and without the consent of the people and without those conditions we require of all such as are to be admitted members into our Churches and then you do some thing Can there I say be a greater deceit in any men then this of theirs to make the people beleeve that there hath never been any such example produced when notwithstanding I had set that example of the Church of Jerusalem and that of Damascus both constituted after the Gospel-Form before their eyes in both of which their members were admitted by the sole and alone authority of the Ministers of those Churches without the consent of the people or without any of those requisites they now demand of their members in all their new gathered Churches By which their proceedings they make themselves guilty before God and all men of indirect dealing and of withholding the Truth from the people in unrighteousnesse and manifestly declare unto the world that they are resolved against all the Light of the Truth obstinately to persist in their erroneous wayes which is the greatest height of impiety and wickednesse in the world and no lesse then to resist the Spirit of God For if there had been but the least dram of candor and fair dealing in them they would never have uttered such words and had there been but any Christian honesty and love to the peace of the Church in them they would not have passed by the Church of Ierusalem and that of Damascus unsaluted and without taking any notice of them and fell upon the examples of the Eunuch Cornelius Lydia and the Goaler and then pretend that they were extraordinary But that all men may see my fair dealing with them and if it be possible that I may undeceive the deluded people I will in this place to gratifie my Brother Burton and Absurdo Know-lesse set before their eyes the examples of the two Mother Churches in their Gospel-Form viz. that of Ierusalem Samaria that so by the mouth of two witnesses the Truth may the better be confirmed Now because they took no notice of the Church of Ierusalem in my former Book but passe it by as not worth the regarding I shall desire them at this time and all those that read this Book duly to consider how members were admitted there not onely at one time but always And I shall desire them likewise seriously to weigh the practice of that Church in the admitting of their members the example of which according to their doctrine must ever be followed and imitated And because my Brother Burton says That the other Churches also are to be taken in for the making up of a compleat patern I will produce two other formed churches after the New Testament Form among the Gentiles and them eminent ones that there may be no want of witnesses for the confirming us in the right way of gathering Churches and for the receiving in of members First therefore I shall intreat the Reader to look into the second chapter of the Acts where he shall finde at the first admiâ—sion there were three thousand souls taken in and made Members of that Church by the sole power of the Apostles and where the people had no voice in the admission of them neither was it required that they should walk sometime in fellowship with them that they might have experience of the truth of their conversion neither was it required of them that they should make every one of them a publike confession of their faith and bring in the evidences
their own and therefore if the name of Presbyters be odious in the Ministers of the Church of England no reason can gainsay it but that they also should be as odious to the people as their brethren for they also are Presbyterians But that the truth may the better appear whether the Ministers of the Church of England or the Independent Ministers be most guilty of all the accusations laid to their charge it will not be a misse to compare the practice of the Ministers of the church of England and the proceedings of the Independent Ministers together and that both for their doctrine and discipline and in their severall studies and endeavours for the advancing of Christs Kingdome and by so doing it will be easie for any to judge which of their governments and which of the Ministers are more intolerable and which of them are most guilty of those foule reproaches the Ministers of the church of England are aspersed with by their Brethren for he hath a shallow understanding and a very dim sight that cannot discern whether those that advance Christs their Kings Word and Laws onely and follow his commission and the example of the holy Apostles in their Ministeries and that of John Baptist and the primitive Preachers or those that set up their own inventions and prefer them before the Laws of Christ and have neither precept nor president for their doings in all the holy Word of God He I say that cannot judge which of these most advance Christ for their King either those that obey Christs Laws or those that observe their own neglecting Christs is of a very shallow capacity But now let us compare them together the Ministers of the Church of England preach faith and repentance the Law and the Gospell according to Christs commission given to his Apostles and they receive all into the Church that beleeve and are baptized and such as but desire to be admitted they demanding of them what they should do to be saved and in their so doing they have both precept and presidents For Christ in his commission unto them hath given them authority so to do Neither did he ever say unto his Apostles and Ministers admit none into the church although they beleeve and are baptized without they walk with you some dayes weeks moneths or years that you may behold their conversation and manner of life and after you have had some tryall and experience of them see then that they make a publike confession of their faith before the church and give in the evidences of the truth of their conversion before the congregation and enter into a private and solemne Covenant and be admitted by the consent and approbation of the Church or otherwise if they will not submit themselves to this Law and come into the Church upon these conditions receive them not into your Assemblies nor admit of them for members Here is nothing of all this in Christs Commission nor in his holy Word nor any president of the same in sacred Authority and therefore John the Baptist and the holy Apostles and primitive Ministers admitted all that came unto them and such as but demanded of them what they should do to be saved and baptized them and received them into the Church without any gainsaying or question as we may see in the third of Luke and in the seventh chapter of the same book and in the second of the Acts and no sooner did the Eunuch desire baptisme but Philip granted it the Goaler did but aske Paul and Sylas What they should do to be saved and they said Beleeve on the Lord Jesus Christ and thou shalt be saved and thy house and it is related that the Goaler and all his were streight way baptized Acts 16. vers 31 32 33. that is they were forthwith admitted into the Church without either walking any time with the Church for their approbation or without either making a publike confession of their faith before the Church or giving in evidences of the truth of their conversion to the congregation or entring into a private covenant and without the consent and allowance of the Church And Christ notwithstanding was imbraced by them as their Lord and King and was preached by Paul and Silas as the Lord and King of his Church and was set up upon his Throne as King by them as well as he is in any Independent Churches and yet they had none of all their new borne truths and they could then see how to set up Christ upon his Throne without their new lights and as Christ was then by Paul and Silas and the other Apostles set upon his Throne as King in all those primitive Churches so he is at this day in all the true Protestant Churches through the world as well as in any of the Independent Assemblies and yet they were and are all ignorant of their new way so that any understanding christian may gather that all their new borne truths are no way requisite for the setting up of Christ as King in his Church nor for the advancement of Christs Kingly government for if they had Christ would have put them into the Apostles Commission and the Apostles who were led into all truth by the holy Ghost who brought whatsoever Christ had taught them concerning the Kingdome of God Act. 1. into their memories would have suggested all these things The new way the new borne truth the new lights to them that they might have been recorded if they had been necessary for the setting up of Christ upon his Throne but when neither Christ nor the holy Ghost nor the blessed Apostles have prescribed any of all these to the church nor called for them nor required them of any that desire to be saved or made Members of the church whether this be not a great temerity in any men to preach all these things as the lawes of Christ I leave it to the judgement of any ingenuous minded christian and whether this be not to preferre their own inventions and traditions before the commandements of God and the lawes of Christ the King of his church and whether this be not rather to set up themselves than Christ I referre it also to any judicious and impartiall christians to weigh and consider I shall now demand of any moderate christian therefore and let him answer me candidly whether of those Ministers and people most advance the Kingdome of Christ and acknowledge him to be their onely Lord and Law-giver that both in their teaching and beleeving follow his commission and Word and teach nothing nor beleeve nothing as they are injoyned but what Christ their King commands them or those that to the commission and commands of Christ adde their own inventions and traditions and preferre them before the lawes of Christ the King and Law giver of his Church I am confident if he will deale impartially he will answer me that those Ministers and that people most advance Christ for their King
and most set him upon his Throne that own his Law and that onely for the rule of their faith and obedience for Christ himselfe hath said it Iohn 10. My Sheep hear my voiyce they will not listen unto the voyce of a stranger Christs voyce onely the King of his Church is to be heard and they onely that obey it advance him for their King and set him up on his Throne which when the Ministers and Beleevers in the Church of England doe and the Independents do not they more advance Christ for their King than they for the Independents to Christs Law and Commission adde their owne traditions and inventions and enjoyne all that will be admitted as Members into their congregations besides their beleeving and being baptized to walke with them some time for approbation and to make a publike confession of their faith before the Church and to bring in the evidences of the truth of their conversion and enter into a private and solemne Covenant and not to be admitted as members without the consent of the Church all which Christ the King of his church never commanded and those that will not submit themselves to these their traditions they will not permit or suffer to enter into their church as joyned members which they call the onely true Churches of Christ and count of all others that differ from them as enemies of Christ and his Kingdome and as men without the covenant and if this be to set up Christ upon his Throne then the Pharisees set up Christ upon his Throne who preferred their own traditions before the commandements of God yea the Pope himselfe and the Prelates set up Christ upon his Throne who preferred their owne traditions and idolatries before the Lawes of Christ Now if all the traditions of the Papists were justly abhorred and cast out of the church as things deâ—ogatory to the Kingly and Propheticall dignity of Iesus Christ and as things repugnant to his Royaltie I see no reason but all other popery under whatsoever name or title it be intruded upon the people should be eliminated and cast out of the church and whether this be not a new kind of Popery to bring in new wayes and new borne truths and new lights and impose them upon the people as the commands of God and to excommunicate and unchurch all churches in the world but their owne assemblies I referre my selfe to the judgement of any intelligible christian Saint Paul writing to the Galatians blames those false Teachers amongst them that would have joyned but the ceremoniall Law with the Gospel and cals it a perverting of the Gospel of Christ and wishes that such Teachers were cut off Gal. 5. v. 12. and blames likewise those Galatians that received their doctrine saying Oh foolish Galatians who hath bewitched you that you should not obey the truth and yet they onely urged the ceremoniall Law which God by Moses had appointed to remaine till the fulnesse of time but was now abrogated they were not their owne traditions they were no new borne lights no new wayes no new truths Now if Paul was so displeased or God rather with the Galatians both teachers and hearers the one for bringing in or joyning the ceremoniall Law to the Gospel and the other for admitting of them how highly would God have beene displeased with them if they had set up their owne inventions for the Lawes of God and had brought in new borne truths and intruded them upon the people as necessary to salvation and for the setting up of Christ upon his Throne Without doubt the Apostle would most sharpely have reproved them and have given speciall caveats against them as hee did in his Epistle to the Colossians the second chapter of the which is chiefly spent in condemning all humane traditions yea in his first chapter of his Epistle to the Galatians verse 8 9. Hee chargeth them that though the Apostles themselves or an Angel from Heaven should preach unto them otherwise than that they had received they should count him accursed and as J said before saith the Apostle so say I now againe if any man preach unto you otherwise than that you have received let him be accursed But none of the Apostles ever taught the Church that christians and beleevers though baptized should not bee admitted as members into the Church unlesse they had walked some time in church-fellowship with them and had first made a publicke confession of their faith and had brought in the evidences of the truth of their conversion and entred into a solemne private covenant and were admitted by the consent of the church none of all this did ever the Apostles teach or the christians of those times embrace or beleeve and therefore such doctrines as these ought not to be received In the first of the Corinthians in many places he reproves those that made schismes and brought in heresies and sects into the Church and in the fourth chapter and sixth verse under his owne and Apollo's name hee sets an example before them that they should containe themselves within the limits and bounds of that doctrine and manner of preaching prescribed and set downe in the Word of God and used by the Spirit of God and commands them that they should learne in the Apostles not to presume or to be wise above that which is written and enjoynes all christians to reject all wayes of teaching that have not Gods Word for their warrant Now in all Gods Word there is nothing of all this written that after men beleeve and are baptized they should not yet be admitted into the Church without they had walked some time with them for their approbation and without they had made a publike confession of their faith before the congregation and brought in the evidences of their true conversion and had entred into a private covenant and were admitted by the consent of the church none of all this is written in Gods Word and therefore wee ought not to imbrace it And in the 2 of the Corinths c. 11 v. 4. the Apostle signifieth unto the Corinthians that no man can teach the Gospel the things of of heaven more exactly than he and the other Apostles have taught them nor set before them a more perfect Doctrine of Jesus Christ than that that they have taught them for the converting of any unto Christ and for the setting up of Christ as King upon his Throne and for the making of them Members of the Church and for the building of them up in their most holy faith and commands the Corinthians to take heed of all false Teachers whatsoever piety and godlinesse they make shew of calling them deceitfull workers and such as transforme themselves into the Apostles of Christ And no marvaile saith he for Sat an himselfe can transforme himselfe into an Angel of light and therefore it is no wonder his Ministers transforme themselves as though they were the Ministers of righteousnesse Now if men will
by the Word of God and the holy Scripture as the noble Bereans did Now whatsoever was written was written for our instruction upon whom the ends of the world are come and therefore as it was the errour of the Israelites that they received things barely upon report without consulting with the mouth of God and as it was the honour and praise of those noble Bereans that they searched the Scriptures to see whether the preaching of Paul were according to the holy Scripture so if we shall receive these new borne truths these new lights these new ways without consulting with the living Oracles we shall offend as the Israelites did in beleeving the Gibeonites upon their words and shall degenerate and be unlike to those the renowned Bereans who would not receive Paul's doctrine though an Apostle without searching the Scriptures whether things were so or no as he taught them and surely now much more ought we to try all things by the Word in these erroneous times whosoever they be that preach them unto us and if they be not evidently proved unto us out of the Scriptures we may not admit of them for it will be not only a sin but for our immortall shame to be deluded with novelties much more then it was our ancestors disgrace to be deceived by pretended antiquities And therefore it is the duty of every Christian seriously to consider with themselves that these are matters of God and concerne no lesse then our eternall welfare and in thâ—â— regard we may not call mens ways Gods ways but we are to seek for the old ways Jer. 6 we are to examine Christs and his holy Apostles ways in gathering of Churches and making of Members and it we find no footstep in all Gods Word of these new ways we ought to relinquish them and turn again into the pathes that God hath commanded us to walk in wherein we shall be sure to find rest for our souls and comfort in life and death and it will be no disgrace to any to be undeceived for they are deceived and that greatly and dangerously that think or beleeve that any men mortall can shew or teach a better way to Heaven or set down a better way of converting souls and of gathering of Churches and making of Members and of setting up Christ as King upon his Throne than that which Christ himself and his blessed Apostles have taught and set down to all posterity and from the which rule we ought not to swerve though an Angel from Heaven should teach us otherwise Galatians 1. ver 8. 9. When therefore the Ministers of the Church of England follow Christs and his Apostles way and method in their teaching and for the converting of men and hear only the voyce of Christ their King and the Christian Beleevers through the Kingdome under their Ministeries do all faithfully cleave unto the written Word and square both their faith and obedience according to that rule there is no just cause why the Independents should proclame them all enemies of Christ and his Kingdome and such as oppose his royalty and preach up themselves and their congregations as the onely people of God and his Saints and account all those that dissent from them as opposers of Christs government telling the people in their Sermons that they come over from beyond the seas thinking that they would have set up Christ upon his Throne and that they would have embraced him for their King and would have established his government and have gone on in a church-way and have set up the ways of God but they find it otherwiise that they deny disclaime and preach against Christs Kingly government and persecute the wayes of the Lord Christ so that they can find more favour from moderate Papists and common Protestants than from them by which their dealing say the Brethren they have so taken off the edge of Gods peoples affection from them that the Saints and servants of God cannot pray for them proclaiming themselves the Saints and people of God as if all the other beleevers through the Kingdome dissenting from them in their opinions were no Saints nor people of God Nay they affirme it in their Pulpits and in every Pamphlet that both Ministers and people are enemies of Iesus Christ and his Kingdome and all such as will not joyne with them in their new wayes And one of them not long since affirmed unto me that the church of England was a Strumpet and an arrant Whore and that shee being once a Whore could never be presented unto Christ as a chaste Spouse which was an expression not onely uncivill and unbeseeming a christian but untrue also for grant shee had beene so shee is now come out of Babylon and has entred into a publicke covenant against her and we reade of Judah and Samaria howsoever they had defiled themselves and played the Harlots yet upon their unfained repentance and true faith in Iesus Christ and renewing their covenant publickly of new obedience were presented unto Christ as a chaste Spouse so that what is impossible with man is possible with God But this is the generall opinion of the brethren and howsoever they will not all of them speake it out in plaine words as some of them doe yet they preach and practise a separation from all our assemblies and congregations as from a people not to bee communicated with and declare that by their deeds which they will not as yet publish in their writings nor in expresse words as hee did And one of the Independent Ministers not long since denouncing Gods judgements against all those that would not assent unto their new wayes nor light their candles at their new lights nor embrace their new-borne truths told them that by their standing out against the wayes of God for so they suppose these are and by their unkind usage of the Saints and persecuting of them they would at last drive from amongst them the praying people meaning themselves as if no other prayed but they onely and then they might looke that the judgements of God would speedily come downe upon them as it hapned to the Lutherans in Maydenburge in Germany who thrust out all the Calvinists out of their Towne a praying people and immediatly after the enemy came upon them with fire and sword and destroyed them all With these and such like expressions are their preachments stuffed and to say the truth of many of their Sermons they are like Taylors cushions consisting of a hundred severall shreds of various colours all independent making a fine shew but comely no where but in a Taylors shop and surely such kind of expressions as these are may beseeme their Pulpits but no grave and learned honest ministers for they have no just cause to complaine of persecution amongst us it is a calumny neither deale they christianly with us to accuse us that wee oppose the wayes of God for we doe not so we onely contend for the faith
and cryed out against it as an intolerable violating of Gods Law and asserted that it was enough to provoke the Lord to anger against the whole Land and write bookes and divine Tragedies upon Sabbath-breakers and Profaners of the Lords day and those that permitted the profanation of it which with the godly of those times was reputed their immortall honour how unsufferable a thing therefore is it I say now in these very men to pleade for a toleration of all Religions that could not then tolerate sports on the Lords day by which not onely the fourth commandement would be brake but all the commandements of both of the first and second Table without doubt they have a great deale to answer for before God for by the doctrine wee have learned from our Law giver and King the Lord Jesus Christ who is not changeable though they be they that breake the least ef Gods commandements and teach men so to doe whatsoever they esteeme of themselves that they set up Christ upon his Throne and whatsoever opinion men have of them they are the least in the Kingdome of Heaven and have much to answer for before his Tribunall for these their wicked dealings and truly it exceedingly saddeth my heart when I think of them how fearefully they are fallen and what a scandall and blemish they are to their holy profession that thus Chamelion like change their forme upon every occasion But how much more is it intolerable then in those men that have the name of Rabbies amongst those of the congregationall way and that would make the world beleeve they are the onely Saints for those to make themselves merry when the godly and faithfull Ministers of the Gospell out of sorrow and griefe of soul spread before the Lord the blasphemies of the times as good Hezekiah did the blasphemies of Rahshekah that it may move the people to mourning and sackcloth and to humble themselves under the mighty hand of God for the diverâ—ing of his Judgements that do for these their blasphemous tenents hang over the land I say how intolerable a thing is it in such men to make a sport at it and as Solomon speaks of the wicked in his time whom he calls fools to make a mock at sin Yet such there are as Cretensis by name amongst the rest is one of them who makes himselfe merry at these blasphemies and writes books in justification of those wicked and ungodly men and calls their damnable practices the infirmities of the Saints accouÌ„ting of them as Saints and holy men whereas the good and zealous Prophet Ieremiah ch 9. cryeth out at the beholding the abominations of his times far inferio to those of our dayes saying Oh that my head were waters and mine eyes a fountain of teares that I might weep day and night for the slain of the Daughters of my people Oh that I had in the wildernesse a lodging place of wayfaring men that I might leave my people and go from them for they be all adulterers an assembly of treacherous men And they bend their tongue like their bow for lyes but they are not valiant for the truth upon the earth and they know not me saith the Lord. Here we see the posture of the holy Prophet we find him armed and clad with mourning to behold the profanation of the truth and we have here also his great complaint that at that time there were not any valian for it upon the earth If now this glorious Prophet were in the world and amongst us here in England and should behold those damnable blasphemies that are every where venâ—ed by the sons of Belial in these times should see how few upon the earth are valiant for the truth yea how they labour for a toleration of all Religions how would his spirit be moved how would his soul be perplexed within him to see it and what fountains of tears would he pou e out to the Lord quenching of the fire of his wrath and indignation against them but how much more would it perplex and trouble hâ—s soul to see any that should write yea publish books wherein they do not onely make themselves merry at those blaspnemies and count them the infirmities of the Saints but proclame them Saints that perpetâ—ate all these wickednesses and write most scurrilous â—ailing and vilifying books and Pamphlets against his holy servants that are valiant for the truth counting them speaking disgracefully and contemptibly of them but thimbles full of dust without all controversie it would sad his soul to the very death and so indeed it should trouble the souls of those that are truly godly to behold such lawlesse wickednesse not only to go unpunished but to find favor and applause even of those that are Masters of the Assemblies Truly howsoever out of the infinite patience of God these men are yet suffered yet I am most confident he that wil come wil come and not tarry to reveng his own quarrel the quarrel of his servants that are valiant for the Truth And I wil take the liberty to say thus much to St Cretensis that reverend learned and ever to be honoured Master Thomas Edwards who he so much vilipendeth and slighteth calling him a thimble full of dust will walk like a noble lyon when he like a Curr or Bandogg shall go bawling by him and withall I would advise him to take heed of that thimble For two or three fillips more of it upon his great noddle may so stagger him as he may happily never recover again and for ought I know or can discerne God may make halfe a thimble full of that dust to put out his eyes and the eyes of half the Independents and Sectaries in England For most assured I am that all such as in the name of the Lord as he doth come out against such notorious enemies of God and his Truth as Cretensis and his associates are will be able to confound them all and by the power of his might be ever strong enough to deal with the whole Army of them and with all those grolls and â—ynnies that take their part and appeare in their wicked cause I will therefore rather advise Cretensis not gyant like to fight any longer against the Truth but to humble himselfe for what he hath already done under the mighty hand of God whom he with his complices abetters have so highly provoked to wrath and anger against this poor tottering Kingdome It is not Cretensis with all his foul language shall ever be able to bespatter the immaculate reputation of learned and godly Master Edwards who hath in Gods cause ever shewed himselfe valiant for the truth and stood in the gap against the errors of the times and hath lift up his voice like a trumpet which will be for his immortall praises when too too many of his brethren which will not be for their honour were silent We finde it Matthew 13. ver 24 25. When the man had
by and therefore you in this have not set him upon his Throne And to that hell-hatcht charge which you have brought against mee cunningly aspersing mee for a scandalous walker c. I answer that as the Devill spake in the subtill Serpent and belyed God himselfe to our first Parents so the Inventors of this notorious untruth who ever they be are of a serpentine nature into whom the Devill is entered and having a full possession speaketh in them being subtill and active Instruments to report Lyes and I am confident that upon due and just examination it will appeare they are some shamelesse infamous creatures set a worke by the Devill and prompted by Sectaries to defame mee that there by the Gospel my holy profession and the wayes of God might be scandalized in blemishing my good name and to have it with the more credit received hee hath so ordered That you must be the Herauld to proclaime their Devilish defamations yet notwithstanding my innocencie triumphs in the middest of blacke mouthes slanders being fully assured that God in his due time will make a cleare discovery of their wicked designe for hee is above the Devill And before the Lord that seeth the secret thoughts imaginations intentions of all men in truth and faithfulnesse I speake it I can I doe and by Gods grace ever shall wash my hands in innocencie yea I call upon the righteous Judge the God of Heaven and Earth who knowes my innocencie to judge betweene you and mee herein For God is my witnesse that I have indeavoured to walke before him with an honest sincere faithfull and upright heart ever since hee gave mee the knowledge of himselfe And during the time I was in the estate of nature God by his preventing and restrayning grace kept mee from living or delighting in such sinnes whereby any could truly charge me for a scandalous Walker Therefore in the presence of this great God who of his free grace hath Elected Called and Justified me through faith in his Son the Lord Iesus Christ not suffering me to turne aside neither to the right hand nor to the left out of the paths of truth and that lead to holinesse I solemnly protest and hold out my Protestation to the view of the whole World you have most injuriously wronged mee in proclaiming mee to be such an one For I am as blamelesse and free from your calumniations as Naboth was from wicked Iezabels desperate plot wherewith she tooke away his life 1 King 21. 8 9 10. c. and as innocent as Joseph from the false accusations brought against him by his wanton lascivious and shamelesse mistresse Gen. 39. 14 15 16 17 18 which makes me bold to say neither the Devill any of his Instruments no nor your selfe in the words of truth can prove the things whereof you have accused mee I shal here conclude my answer to this Charge with the Apostle Paul's words 1 Cor. 4. 3 4 5. But with me it is a very small thing that I should be judged of you or of mans judgement yea I judge not mine own selfe For I know nothing by my selfe yet am I not hereby justified but he that judgeth me is the Lord. Therefore judge nothing before the time untill the Lord come who both will bring to light the hidden things of darknesse and will make manifest the Councels of the heart and then shall every man have praise of God Brother I have been the larger in my reply to this particular because it is the foundation and main pillar that may seem to hold up all your other Calumnies for if you could prove me to be a Scandalous walker to the shame of the very name of Christian Religion then men might easily be perswaded to beleeve your whole Charg But the foundation being so rotten and unfound the superstructure cannot possibly stand I now proceed to the fourth particular and my Answer thereunto is that no man of truth worth and piety can justly taxe me either with basenesse or barbarism For the fifth particular it is elevated very high and because you have in this exceedingly bestirr'd your selfe I am necessitated for the clearing my self to vindicate the truth of what I have written to be somewhat large in my reply that I may fully answer the Charge you bring against me therein which is very great viz. You accuse me to be one of the greatest Incendiaries in the Land and to prove this you quote two passages in one of my bookes and you bring them as two witnesses for the confirmation thereof the first is in my Preface pag. 28. the second in my Postcript pag. 45. Now these two witnesses of your own say you want but a Judge judicially to pronounce sentence whether these words be not of an Incendiary nature and that in a high degree For who 's so blind as doth not clearly see these fiery flashes and flames to fly in the face of that Army which God hath honoured with many Crowns of admirable Victories both at York at Naseby and at Lamport with the recovery of Leicester Bridgewater Bath c. so as God hath made this despised Army the Preservative of City and Country the Repairer of the breach the Restorer of the pathes to dwell in Thus you Brother this accusation hath a Tower raised on the same Basis the whole Fabrick of your Charge is founded upon and the foundation being deep you dare build so high as if it were possible to over-top truth not fearing the fall of your Babel but God who is Truth it selfe seeing the evill of your intentions hath confounded your Language as he did those builders who sought to get themselves a name Gen. 11. 4 5 6 7. And therefore it will fall notwithstanding the height of its Tower O what a confused relation have you made to prove me an Incendiary I assure you in all you have said men of the clearest eye-sight nay were they Eagle-ey'd they can never discerne any truth where with you make good that Charge which you say is so conspicuous to the view of all men For those two witnesses that you produce thus they speak Preface pag. 28. saith They have the sword now in their hand and they think their party strong enough to encounter any adverse and opposing party and they professe they care not how soon they come to cutting of throats and speak of nothing but the slaughtering and bunchering of the Presbyterians and therefore there is just cause given us to think we may expect better quarter from the very enemies then from the Independents Postscript testifieth that the Independents boast they have such a party in the Kingdome if their own words may be credited as they now think by the sword to be able to make their own laws and have been frequently heard say that they had many abbettors in the Assembly and in both Houses of Parliament and in many parts through the Kingdome besides in all the Armies and they were
all occasions sacrifice to your own net by which practice you seek what lies in you to discourage the hearts and weaken the hands of the body of that Army and to cast secret Fire-brands which may break forth into flames of discontent and so cause hot and burning Emulations amongst our valiant and couragious Heroes when they hear and see themselves slighted and quite stripped of the honour and due praises that God hath made them equall shares of We read 1 Sam. 18. 6 7. When the women came forth to meet King Saul with joy and singing answering one another and as they chanted out their notes running division in their songs said Saul hath slain his thousands and David his ten thousands that their ascribing more to David then to Saul made him very wrath and the saying displeased him yea it wrought sad effects yet they did not ascribe all the honour of the victory to David for they allowed Saul his thousands But you deal not so impartially and ingenuously with that Army which God hath now made the Preservative of City and Country c. Certain it is such writings prayers and dividing practices are of a dangerous consequence if not of an Incendiary nature You proceed to double your Charge and in the 26. Page of your book thus expresse your selfe further say you to discover your spirit against those Worthies in the Army you go about to eclipse the glory of that famous victory at Marston-moore for speaking contemptuously of it you say some of the Independents stood to it in the Battell of York when others of them ran away for they ran as well as others and if they be not Lyars all the other Independents had ran away too and left the field if they had known what had happened in the other parts of the Army Then you make what construction your own fantasie frameth and dictates unto you upon those words in my Postscript Page 68. after which you go on in your discourse saying I can produce those that were actors in that Battell and are no Independents that affirme there was no running away at all of those whose valour you so vilifie yea though they did perceive how the matter went with some as when a whole body flies a thing with no great difficulty to be discerned So you Brother I entreat you take a view of what you have said and then consider the incongruity of your relation for can it be properly said that it is a discovering of my spirit against those Worthies in the Army and a seeking to eclipse the glory of that famous Victory at Marston-moor and a speaking contemptuously of it because I say some of the Independents stood to it in the Battell at York when others ran away Let all rationall men judge for surely there cannot be a greater contradiction nor more confusion of language What is it a discovering of my spirit against those Worthies in the Army to say they stood to it in the Battell at Yorke Doth it not rather crown their heads with Lawrell and speak honour to their persons who ever they were that did stand to it in the Battell of either party whether Presbyterians or Independents for as some of both parties did run away yet divine providence so ordered it that God alone might have the glory that some of both parties valiantly stood to it and thus much is in part acknowledged by your selfe when you say you can produce those that were actors in that Battell and are no Independents c. So that by your own confession they were not all Independents no nor the greatest part according to the relation of many who were also actors in that Battell by whom God gave us that famous Victory Then this is out of question I but say you those actors affirme that there was no running away at all of those whose valour you so much vilifie c. Brother judge not rashly but assure your selfe I have more man-hood in me then to vilifie true valour for I professe I do and ever shall honour a Valiant man whosoever he be But is speaking the truth and ascribing to all our Worthies their due honour without respect of persons become a vilifying of Valour with you this is Independent Rhetorick and so deep that every one as yet doth not understand it neither will I here undertake to unfold the meaning and Mystery of it onely give me leave without offence to tell you That if any do affirm there were no Independents that ran away when others stood to it in the Batell at York their affirmation is most false though happily unknown to them so to be now their ignorance herein may convince you of your errour and bring you to the knowledge of this truth viz. that one Wing of an Army may be discomfited and flying yet in the heat of the battle the other Wing being deeply ingaged at that present time may not know how it fareth with them nor see their flight and if a whole Body be worsted as the wind may set and drive the smoak the ingaged party cannot possibly presently discern it Thus it was at that famous battle at Marston-moore as I have been informed by such as were Actors in that Battle both Presbyterians and Independents And that some Independents did then run away as well as others and of them not a few nor all of the meanest rank and quality is a reall truth But if you will not give credit to what I say that you may not hereafter with such great confidence put in Print false informations as you too too often do I refer you to Leiutenant Coll Iohn Lilburne who was there at the beginning of that Battel and for your better satisfaction enquire of him whether some Independents did not run away and also whether I have spoken any thing concerning that Battell but what he himselfe knows and hath reported for a truth as can be proved I could tell you the names of some Independents that did run away those not a few and none of the least esteem amongst you but I forbear unlesse to cleer the truth I am inforced thereunto for I know that upon a discomfiture in the day of battell gallant men valiant and experienced souldiers have sometimes been glad to run And therefore what I there writ in my Post-script was not to vilifie any but to give to every man his due honour which you and others of your Judgement did then and still do most injuriously rob and wholly strip them of who dissent from your opinions and if ever you or any of your party shall so far prevail with the honourable Court of Parliament to question me for those words I doubt not but as formerly I have found Justice so then I shall finde the like and be cleered both by Lords and Commons from the reproach of being an Incendiary Truly brother Burton when I read your lines and see how much you ascribe unto men and how little you speak
the great and deep Charge you have brought against me wounding truth thorow my sides upon the due deliberation thereof I plainly perceived without dishonouring God and being cruell to my self I could not be silent for that my taciturnity might cause truth the ways of God to be evil spoken of and give an occasion to censorious spirits to vote me guilty of those Malversations wherewith you so slily unjustly have accused me all which my soul hates and ever did utterly abhor therefore although I was forwarder to pity your passion and more desirous to pass by your miscarriages then to take notice of them or divulg the weaknesses and too too grosse failings of you my Brother yet your Charge being of a high nature and published in Print it necessitated me to reply lest I should seem to approve of the murthering of my good name So that meerly to preserve the life thereof you have extracted from me these lines that men may know it lies upon you to prove it for I stand upon my justification and protest against every one of your foul Calumnies as notorious untruths And likewise that all who fear the Lord may be fully assured however you have rendred me to the world as one who hath a name to live but am dead so that I may stink in the opinion of such as are holy yet I do live to my God who I doubt not will discover the bottome and mystery of this iniquity For herein you have dealt with me as the Papists did with Reverend and Learned Mr John Calvin raising and publishing untruths accusing him for a scandalous walker and as guilty of abominable sins making his very name odious And by their false reports they blinded the eyes of the people causing them stil to imbrace continue in Error and so hardned their hearts against him that they would not hearken unto nor beleeve those precious Gospel-truths which he maintained but as their wicked practices were discerned by all that with humble hearts received the truth in the love thereof that they might be saved so I am confident the Lord Jehovah will bring forth my righteousness as the light and my judgement as the noone day Psal 37. 6. And will cause mine adversaries to be clothed with shame and to cover themselves with their own confusion as with a mantle Psal 109. 29. that all the World may see and know your Charg hath no truth in it but is an Independent plot invented and spread abroad to defame me and cause the people to suspect slight and disregard those sound Scripture truths I hold forth and constantly maintain Thus far I have answered your false accusations And in the presence of God I solemnly protest this is a true answer Brother I would here gladly dismisse the Reader for willingly I over look many of your invectives without mentioning of them But I find two or three passages more to which you engage me to speak for the clearing the truth of what I have written in my Postscript Page 68. concerning Independents as also to answer a complaint you have made against me And lastly to resolve two quaeries which you have propounded unto me and in these I shall endeavour fully to satisfie you and all men But first as a Phisitian and a faithfull Friend avoyding all flattery I cannot but truly relate unto you the dangerous condition I find you in for I assure you I feel your pulse beates very high and I see you have a vein puft up with windy matter and I perceive you are swoln with pernicious and corrupt humors and that Choler exceedingly abounds in you insomuch as you breath forth â—â—rong revilings and defamings against those that never wronged you and make loud exclamations as if I were a man of no Religion Piety Wit or Learning because I have as for truths sake I was induty bound truly stated the Question of difference between the Presbyterians and Independents and made it appear that INDEPENDENCY is not GODS ORDINANCE nor grounded on the holy Scriptures and that the practice of Independents and the way they plead for will prove destructive to Church and State Now as I am grieved to see it so I wonder at the suddain distemper and great heat you are fallen into which makes you talk so much and that against me by name more then against others wherereas before I writ and since many have and one more especially in part discovered the sinfull practices of Independents the evill and unwarrantablenesse of their new way And how ever you are generally blamed for rushing out upon the Theatre to oppose him by name it being a work in the judgement of all wise men fitter for any other man to have undertaken then your selfe because of some more then ordinary tye of friendship between you and him yet you have bridled up your fury against his person although you say in your Appendix he ranks your words 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 c. Now here is exceeding great wrong done unto you if your words are not of such a nature and might you be the sole Judge I am perswaded you would pronounce them not guilty notwithstanding you do not revile vilifie and falsly accuse the Author thereof But on me you have let loose your fury and have fallen upon me so passionately who was once a Fellow Sufferer with you that it hath sadded the spirits grieved the hearts and given great offence unto all that are truly godly who walk in that old way and the known paths of holinesse which Gods word doth plainly direct and lead them into and contrarywise you have opened the mouthes of the wicked and given cause of rejoycing to such as are without by your bitter expressions and false accusations brought against me one of your Quondam Fellow Sufferers But Pag. 26. you please to say that I have much exaggerated vilifications upon the Independents And notorious is that I say in my Postscript Pag 68. as by experience I know not any Indepâ—â—dent in England two onely excepted that do not as maliciously and implacably hate the the Presbyterians as the mortallest enemies they have in the world c. To this Brother I answer I vilifie none I have spoken the truth but because I see you take such great exceptions at these words I shall prove the truth of them from your own Tenents or make it appear you are not the only Saints for I have said nothing there but what the professed judgment of those Independents I know I still keep within the bounds of my own knowledg and their practise inciteth me to beleeve And if there be any Independents that differ from their judgement and practice I know them not two only excepted as I said before But for those Independents who being in the company of such as are truly godly yet
my gratitude to him whom the Lord made an instrument of good unto me and also that those who have and do exercise crueltie and insult over Prisoners may be convinced of their sinfull doings and know that humanity and courtesie to all but more especially to any in distresse is not onely highly pleasing to God but the honour of a man to the worlds duration This is a true Answer to your complaint wherein I doubt not but I have given satisfaction to all sober-minded Christians yea to all that have but common humanitie and understanding to whom to their great griefe it doth apparently appear that since you walked in your new way you have accustomed your selfe to speak of men that differ from your opinions in a blasting and detracting language by which you endeavour to make the vertues that such men are clothed withall seem to the ignorant to be the garments of vice and to render them odious if they will not turn Independents and Sectaries I am now come to your quae ies and here I cannot but confesse I stand astonished to see the humour you are fallen into the libertie you take to calumniate the strange devices you have to delude withal the aspersing discourse that proceedeth from you O Brother Brother I beseech you recollect your self look back seriously consider whither your anger leads you and how passion hath darkned your Judgement and quenched that fire of brotherly love whose flames would have consumed all your evill thoughts for love thinks no evil surely then you had not the spirit of brotherly love when you propounded those quaeries for they are wholly made up with carnall reasonings and evill surmises being altogether as voide of charitie as of Christian experience and truly I could wish I might passe them over in silence but your publishing and doubling them as if they were not to be gainsaid inforc me though unwillingly to replie thereunto lest by my silence many be deceived with your false glosses my sinceritie to the truth suspected by such as know me not and God be robbed of his due praise and glory therefore upon these considerations I have undertaken the work and to undeceive the world to your first quaerie which is Whether I discovered unto the Cavaliers some of that bitternesse of spirit against the Independents I answer this is a cunning deceiveable question whereby you delude poore ignorant harmelesse people baring them in hand as if there were a vast difference and great disagreement between the Cavaliers and Independents which is quite contrary for there is a direct harmonie betweene the Independents and Cavaliers of all sorts whether malignant or popish Cavaliers and the truth is to speake against Independents to Cavaliers may purchase displeasure to any man sooner then gaine him favour for I know and many can testifie the same that the Cavaliers doe generally applaud the Independents and indeed they have reason so to doe for they drive on the Cavaliers great designe with as much earnestnesse as themselves yet they have done it with farre more Iesuiticall policie doing it under the pretence of holinesse and so have beene lesse discerned by many in their destructive practises But their cunning undermining both Church and State doth now daily more and more very manifestly appeare and is discerned and bewayled of all who have not the eye of reason blinded with selfe-ends and by-respects and for preferments sake will connive at and side with any party But who ever prudentially conscienciously and judiciously examine and take a view of their proceedings they plainely see and confesse that the Independents have exceedingly laboured to set forward and daily doe indeavour leaving no wayes unattempted to effect that thing which was and is the Cavaliers grand designe for it is well knowne that the Cavaliers did make it their great and one of their chiefest designes to have Bishops and all the Prelaticall faction continued that so Popery though it were not by a Law set up and established in this Kingdome yet it might be countenanced and privately authorized by them which is all one with the toleration in effect that the Independents doe so plead seeke after and contend for calling it Liberty of Conscience Thus while they strive to get an unlimited which is an irreligious and unlawfull Liberâ—y they set forward the Cavaliers designe to the full and act for them with all their power and should the Independents obtaine their desire herein the greatest part of the Cavaliers worke would be done to their hand for then Cavaliers Papists Prelates Malignants Turkes Iewes and Heathens would all pretend that they beleeve serve and worship God according to the Light they have received and as they are perswaded in their Consciences is agreeable to Gods Word and Will and Conscience is a tender thing and ought not to be forced so that by the same rule in equity a toleration and Liberty of Conscience cannot be denyed to any of them if once granted to the Independents and Sectaries of our times who for the greatest part of them are as erroneous if not worse in their Doctrine as the Papists and Prelates many of them as blasphemous as the Turkes and Iewes and live as without God in the world and the malignant party knowing this very well doe therefore all of them Cavaliers Papists and the profanest Malignants in the Kingdome looke upon the Independents and speak of them usefull as their friends and unanimously agree upon all occasions to withstand the Presbyterian government that way being too strict and holy for any of them yea the Independents and they doe all joyne together as one man with one voyce pleading and crying out for a toleration liberty of conscience or an indulgence without any limitation that so every man may beleeve and serve God as it seemes good in his owne eyes under the name of tendernesse of conscience Now the Independents practices and the way they plead for being thus knowne to be very pleasing and acceptable to the Cavaliers whether Popish or otherwise then surely had I discovered any bitternesse of spirit against Jndependents it might have exasperated their spirits against mee it could never have extracted pitie or favour nor have drawne any applause from them therefore it is cleare that was not the cause But know the onely cause which moved some of the Cavaliers after J had for the further tryall of my patience and the manifestation of my faithfulnesse for a long time indured strict and close imprisonment in the Goale of Yorke to shew me favour was the gracious working and over-ruling power of God vvho inclined their hearts to deale kindly vvith me his faithfull servant Thus have I given you a true ansvver to your first Querie I come now to the second which you propound in these words Or was it some Courtly Compliance with Papists preferring them before Independents or Protestants that made those Popish Cavaliers so much to applaud you To which I answer that
part of this last Querie is the same with the former for here you speake as if to slight the Independents were a sure way to obtaine favour and applause from Popish Cavaliers truly you flatter your selfe if you thinke your subtill dealing herein is not seene when as it is so notoriously known that any man who speaks against Independents may be scorned but never applauded by Popish or any that are Cavaliers for they applaud the Independents whom they hold to be more subtill and powerfull to effect the thing they chiefly ayms at and desire then themselves and it is well knowne and can be proved that they will run and goe to doe any Malignant a favour yea they will joyne with the wickedest Cavaliers against a Presbyterian to doe him a mischiefe But having cleared this truth in my Reply to your first Querie I hasten to the other part of this where you start the Question Whether the favour I received were not by my courtly compliance with Papists preferring them before Protestants c. To which I answer that my constant perseverance in holding forth the true Protestant Religion where ever I lived at home and beyond the seas is sufficiently knowne to all the godly faithfull orthodox Christians that inhabited in any of those parts where I have dwelt and so farre have I ever beene from any courtly complying with Papists or preferring them before Protestants as some in England at this day can testifie that when I lived in forraine nations my zeale was so great for the Protestant Religion that with no little hazard I have maintained it for all the while I travailed abroad and continued in Popish Countries which was many yeares it fared with mee as with the Apostle Paul while hee waited at Athens Act. 17. 16 17. my spirit was stirred in me when I saw the Cities and all the Countries wholly given to Idolatry therefore carrying my life in my hand I daily disputed with Papists and those they accounted the devout persons Priests and Iesuits against Popery maintaining the Protestant Religion insomuch as it was only the goodnesse of my God that kept me safe giving them no power to hurt mee further J answer you the Bookes that I have written against Popery in Latine and in English are yet extant and they doe witnesse and will to future generations that the Author of them disputed against and disclaimed Popery and earnestly contented for the faith which was once delivered unto the Saints Iud. vers 3. yea the many disputations I have held with Priests Jesuits and people popishly affected in England not onely while I injoyed my liberty but also when by the Prelaticall popish party J was for maintaining the true Protestant Religion and standing for the peace and welfare of my countrey cast into severall prisons viz. in the Gate-house at Westminster in the Castle of Launceston in Cornewall in the Castle in the Isle of Sylly in the Goale of Leicester in the Goale in the Citie of Yorke in Hemsley-Castle in Yorke-shire Lastly in Knasebrough-Castle in Yorke-shire Yet through Gods supporting grace in none of all these prisons could the cruelty pride and fury of men which in Yorke and Sylly was my daily portion either make me forget my integrity or daunt mee in the least for their rage and power I feared not neither did I ever forbeare to justifie godly Protestants nor decline any opportunity to dispute with Papists but improved it to the uttermost to shew the great idolatry and vanity of their Religion as many who were prisoners with mee in some of the fore-named places can testifie And I am confident that the Popish Cavaliers with whom I have beene a prisoner and others of them that have discoursed and reasoned with me in matters of Religion will give this testimony that they ever found me constant to my principles unmoveable in the Protestant Religion and as farre from complying with Papists or preferring them before Protestants what ever I suffered or under-went as light is from darkenesse in its greatest brightnesse Moreover Brother I would not that you should be ignorant how that I have beene as frequent in disputations writ as much in confutation and at all times and in all companies have appeared as forward and earnest against Papists and have ventured my life to maintaine the Protestant Religion as freely as any Independent I know in England and that in the worst of times yea when those who are now the chiefe independent Rabbies to avoyd suffering for truth would not stand to appeare in her behalfe but went out of the Kingdome and like the parents of the man that was borne blind Joh. 9. 21. Left her to speake for her selfe then J helped to maintaine truths cause and was not afraid nor ashamed to suffer in so good a quarrell but resisted her opposers Papists Prelates Arminians and Formalists in their erroneous Doctrines and Popish practises even unto blood I am become a foole in glorying you have compelled me 2 Cor. 12. 11. for so many reproaches which you have cast upon me and such groundlesse Queries could never have proceeded from any that had not beene guided should I say by a traducing spirit truly that word would come short fully to explaine and set forth the sinfull subtilty of them therefore I will not undertake to set down what spirit it was and what name it will beare I shall onely shew what it was not and leave it to such as are godly wife and experienced Christians to spell out the name thereof Now it is very evident that it was not the spirit of brotherly love that would have silenced yea annihilated such thoughts in the first conception for as brotherly love thinks no evill much lesse dares it devise and publish falshood yet more evill and greater falshood then you have not only thought as it plainely appeares but published against me and that deliberately none could ever have imagined for you render me a scandalous Walker as vile as vile can be and here you question whether I have not complyed with Papists and Popish Cavaliers and preferred them before Protestants Thus with your windie Independent policie you blast my good name raise doubts cloud my sincerity darken and overshadow my faithfull constant perseverance in the truth and wayes of God to make me be thought a man infamous and of no Religion but such dealings are absolutely contrary to brotherly love therefore it is very clear to the understanding of all that you were not guided by that spirit And as your quaeries were made without brotherly love so they seem to be altogether voyd of Christian experience being wholly filled with evill surmises scrued up to their height by the hand of carnall reason and uttered by the tongue of sinfull suspicion For I beseech you consider how it comes to passe that you who have been a Prisoner one of my Quondam Fellow Sufferers when you heare that I being a Prisoner under the command and power of