incline and bow the hearts of both to the willing execution fulfilling of those commands And if so let them impose what Ecclesiasticall Government or Discipline they please they may if they please be obeyed and submitted unto upon what terms with what willingnesse and readinesse and by whom they desire And if Ministers be invested in the Propheticall office of Christ how dares Mr Prynne refuse to hearken unto them or ingage himself in a theologicall warre against them having no part or fellowship in this office himself Will he subject the spirit of the Prophets yea of those that prophecie in the Authoritie and by the vertue of the Propheticall office of Christ unto himself and his own spirit being no Prophet at all Letentur tenebrae erubescat lux Againe whereas in the same page he votes that if any man deny a certain odd kind of veritie so called and asserted by him he must renounce not onely his Christianitie but his Allegeance and Humanitie too I utterly renounce the consequence conceiving it to be tantamont with an absolute mistake For a man may deny that every Christian in point of Conscience is bound by the expresse resolution of Rom. 13. 1. 1 Pet. 2. 14 15. with severall other Scriptures as little to the purpose without any danger of blind obedience to lawfull decreas consonant to Gods Word c. without renouncing yea or so much as a shew of renouncing his Christianitie and much more of his Humanitie For what hath a mans humanitie to doe with the expresse resolution of Rom. 13. 1. to 6. Ezra 7. 26. Josh 1. 16 17 c. Or what hath the expresse Resolution of these and other Texts to preserve a mans Christianitie from the danger of bind obedience even to lawfull decrees in case the lawfulnesse of them be not seene nor so much as examined by those that submit unto them A man is in the same danger of blind obedience as well in respect of lawfull as unlawfull decrees Yea a man that after a serious and conscientious debate shall upon a mistaken ground submit unto an unlawfull decree acquits himself more like a Christian and with better acceptation unto God by following the light of his conscience upon such terms then he that shall subject himself unto a lawfull decree without knowing or caring to know what why or wherefore he so doth Againe Whereas in the same page he taxeth the Anti-querist for presuming an oversight in the Parliament and Synod before it be actually committed and censures this imaginary act of his as neither Christian charitable nor any way of Christ and for the proofe hereof cites 1 Cor. 13. 5. 7. Certainly all this is an oversight and nothing els but the presuming of an oversight where none is For he that saith thus Suppose the whole Parliament and Synod should erre in commanding a Government c. doth not so much as suppose much lesse presume that either of them will so erre no more then the Apostle Paul in saying If Christ be not risen presumes that Christ is not risen least of all doth that Text 1 Cor. 13. 5. 7. prove that act or speech of the Anti-querist here taxed to be either unchristian or uncharitable Nor is that marginall note in the same page excusable at any lower rate then a mistake of that kind which they that speak sparingly are wont to call an untruth which chargeth the Independent party that without discovery or proofe of their way they will have the Presbyterians blindly to submit unto it as the onely way of Christ Never was a poor innocent margin compell'd to carry a more guilty Annotation then this It is the first-born of abhorrencies in Independency to compell any man blindly to submit unto any thing That infinuation following is an arrow shot from the same bow viz. that the Anti-querist and his oppose and prejudicate both the Parliaments and Synods Proceedings though never so pious conscientious and religious This were something to the purpose if there were any thing to the proofe Verùm de genere hoc adeò sunt multa c. Whereas p. 8. because the two Brethren in their Reply to A. S. used this expression concerning the Congregationall Government that in time it cannot but overthrow all other sorts of Ecclesiasticall Government he gathers upon them with this insulting Interrogatory Is it not then a turbulent dangerous schismaticall unquiet that I say not insufferable Government by your own confessions which will admit no equall nor corrivall c. is not this either through weaknesse of understanding or strength of a worse principle an insufferable interpretation Or can it but call to remembrance that testimony of those two against our Saviour who are call'd false witnesses for their labour Mat. 26. 60. wherein they testified that he had said I can destroy the Temple of God and build it againe in three dayes as if he had spake concerning the materiall Temple whereas it is evident from Joh. 2. 21. that he spake concerning the Temple of his body In like manner what the two Brethren spake as is most apparent in the passage cited by him from p. 111. of the said Reply concerning the finall prevailing of the Congregationall Government over other Governments by reason of that affinitie which it hath with the Truth and consonancy with the word of God this man will needs interpret as if they spake it in respect of some fierce fiery turbulent domineering spirit wherewith that way of Government should be haunted or inspired above all others yea his pen blusheth not to avouch in effect that themselves confesse as much The whole passage in the said Reply that the Reader may the better judge is this Indeed by the beauty and perfect consonancy of this Government to the word of God it may very reasonably yea and upon higher terms then of reason meaning I suppose of Faith be thought that in time it cannot but overthrow all sorts of Ecclesiasticall Government and stand up it self in their stead Those words in this period it cannot but overthrow all sorts of Church-Government they borrow from the pen of their Adversary as appeares by their different character in which respect for a man confederate with him in the same cause to put a sinister or malevolent construction upon them though used by his opposites is very unnaturall and a breach of ingenuitie I verily beleeve without president Whereas a few lines after he vapours thus Will any Parliament State or Nation think you suffer such a Government to take root among them which will un-King un-Parliament un-Church un-Nation them altogether and make each severall Congregation an absolute Monarchie Church c. A man would think he were calling for the making of three Tabernacles one for Moses and one for Elias and a third for himself not knowing indeed what he speaketh In case a few poore Christians persons truly fearing God shall be permitted to worship and
any Church or association of Churches obtaine a quicker or richer spirit of discerning or a more accomplished facultie of convincing Churches that are delinquent of their errors or injustice by being armed with a compulsive power over them then they were or would be capable of if their authoritie were consultative and perswasive onely Or hath a Church called to an account for error or injustice any more reason to acknowledge either for such because they are adjudged such unto her by Churches one or more having a coactive power over her then if this sentence were passed by Churches not daring to claime owne or exercise any such power 4. And lastly I would faine know why it should be more schisme or separation for an Independent Church to appeale onely unto Churches of their owne partie and not unto the Presbyterian then it is for Presbyterian Churches to appeale onely to Churches of their partie and not unto the Independent considering that Churches of this constitution are every whit as much at least Churches of Christ as those of the other But the truth is it being lawfull and free as himself here supposeth for Churches to appeale to Churches as well of the one constitution as of the other that it is somewhat an uncouth and strange conceit to make schisme or separation of appealing either unto the one or the other Whereas p. 17. he gives us leave to differ in judgement from the decrees of Synods and Parliaments when erroneous and contrariant to the expresse Word not to our owne fancies inferences or opinions doubtlesse he mistakes taking that away from us with the one hand which he gives us with the other which I presume was not his intention For if we may not differ in judgement from Synodicall decrees when they are contrariant to our opinions wee may not so differ from them at any time Or may we or can we differ in judgement from that which is not contrary to our opinion Though Mr Prynne differs in judgement from those that hold forth the Congregationall way yet it seems he may be of the same opinion with them concerning that way Whereas in the same page he demands of us If we deem not our selves more holy then our brethren or be not sweld up with spirituall pride why refuse we to close with them now as we have done heretofore The ground of the demand questionlesse is a mistake and should not suffer ultrâ condignum if it were called an error There may be many reasons why one man closeth not with another in point of judgement and consequently why not in practice also besides deeming himselfe more holy then his brother from whom hee dissenteth or being sweld up with spirituall pride I doe not conceive that the Apostle Paul deemed himselfe more holy then Peter much lesse that he was sweld up with spirituall pride when hee not onely dissented from him touching the justifiablenesse of that course and practice wherein Peter now walked but as the text saith withstood him to his face but that the true ground of such both dissent and resistance was partly the standing of Pauls judgement in opposition unto and dislike of what Peter did partly the desire hee had of doing his fellow Apostle the Christian kindnesse of making streight that which was crooked in his way partly also if not principally his zeal and faithfulnesse to his Lord and Master Jesus Christ and his Gospel and his Saints that none of these might suffer losse or disadvantage in the world by the misprisions or miscarriages of any man how great or holy soever as farre as lay in his power to prevent it Nor would it have been any disparagement or dishonour at all to the name of Mr. Prynne nor wound I beleeve to his conscience if hee had wav'd those hard suggestions we spake of and substituted these or the like in their stead as the true grounds of his brethrens not closing with him and those of his judgement in the Presbyterian way The truth is that for my part and I verily beleeve that I may truly speak the same for many thousands more any conceit or deeming of my selfe more holy then others was so far from interessing either my judgement or affections for the congregational way in the least or from keeping me at any distance from my brethren of a contrary judgement that a sense of mine owne defectivenesse therein together with an earnest desire of better accommodations for my supplies was not the least of those motives and arguments which carried and set my heart upon that way And here I make open profession in the presence of Heaven and Earth that if any of my brethren of opposite judgement shall give me any reasonable account or satisfaction how in an ordinary way of providence or experience I may build up my selfe in holinesse better or if it be but as well in the way of Presbytery then in that way wherein I am for the present ingaged I will soon pull down what I have built and dwell no longer in the Tents of Independencie but devote my selfe and all my strength and might to the service of that way which for distinction sake is called Presbyterie For I make no question but that way of Church-government which hath the richest sympathy and most direct and full compliance with the edification of the Saints in holinesse is against all reasons grounds and arguments of what seeming strength or evidence soever the way which Jesus Christ hath sealed For any harsh censures cast or passed by any Congregationall men upon Mr. Prynne or other of their brethren of Mr. Prynnes judgement and way I trust the complaint is to the height of the crime I cannot justifie one harsh censure given by a thousand received but if there were a Law for any such attonement I make no question but that all the Congregational delinquency in that kind would be fully purged If my pen hath trespassed in this kinde whereof notwithstanding I am no ways conscious though upon some charge I have made diligent enquirie after my own guilt I hope the last period in this Mr. Prynnes Reply will speak a good word for it and salve the imputation of such a sin Hitherto I have examined onely such passages in the Reply which concerne the common cause depending between the two wayes of Church-government so much ingaged in competition My Pen must now travaile for her selfe and make triall of her strength for the redeeming of her own Innocency out of the hand of those accusations which have laid violent hands upon her I intend scarce so much as to touch or mention any thing that was brought to the touch-stone in the former part of this discourse a single vindication is large allowance for criminations without either substance or colour of truth the chiefe almost the only thing which I have now to doe is to weigh the discussions of Mr. Prynnes pen in opposition to those of
consequent of a Doctrine as this is foundation large enough to build a confident determination upon that it is heterodox and intolerable And for the body of this Reason wherein he informes us at large and that with truth enough that Satan and his ministers also tranforme themselves into Angels of light that false Teachers usually come to seduce men in sheeps cloathing that there is no Heretique Schismatique or Sectary whatsoever though never so pernicious grosse and detestable but pretends his way Doctrine practise to be the way and truth of Christ with many other good sayings to like effect I cannot but marvaile what a reasonable man should imagine to be in all this to make him question the truth of this Doctrine that for any man to attempt the suppression of any Doctrine practise or way which is from God is to fight against God Because false Teachers pretend their Doctrine to be from God doth it therefore follow that the suppressing of such a Doctrine which is from God should not be a fighting against God It is somewhat an hard case that a man should be arrested of a presumptuous undermining the undoubted priviledges of Parliament by the very roots at the suite of such a consequence as this Whereas upon the former assertions he enters his action in such an Interrogatory as this Must we therefore not speedily oppose resist avoyd suppresse them now because they thus pretend they are of and from God but stay till God hath renounced them c. I joyne issue with him and say that there is little lesse then a meere Contradiction in the forme of his Plea Those Doctrines practises opinions which in the former part of his Plea he had censured and condemned for Heresies Errors Schismes Sects c. in this latter part of it he supposeth that God hath not yet disclaimed or renounced from Heaven and that we see not their condemnation yet written with the beame of the Sun Else why should he represent it as so unreasonable and hainous a thing that we should stay the opposing and suppressing of them till such things were done Surely Mr. Prynne cannot be so hardy as to condemne any Doctrine or practise for Hereticall or errneous untill God hath some wayes or other disclaimed or renounced them from Heaven for such It is he not Mr. Prynne that must not onely determine what is Heresie Error and Schisme but also signifie his determinations in this kinde before it comes to Mr. Prynnes turne or any mans beside to give any such sentence against them at the barre of their Judgements A second Reason which created that jealousie in him we spake of against the forenamed Doctrine is the contrarietie of it to forty and one expresse precepts and presidents if my Arithmetique failes me not in the computation in the old and new Testament one whereof viz. Jer. 4. 30 31. he avoucheth for pregnant but the rest it seems must be compared together or else the contrarietie in them to the Doctrine which he opposeth will not utter it self And it is well that he can be content to afford us leasure for the perusall of these Scripture precepts and presidents though he would afford us none to peruse or consider of Doctrines or practises as we heard before But 1. I must professe the second time that I can little lesse then wonder that the Gentleman should onely question or suspect the Orthodoxnesse of a Doctrine and not positively and peremptorily conclude it Heterodox which carrieth a contrarietie in it to forty-one expresse precepts and presidents of Scripture A man would think by such a streine of tendernesse and indulgence as this that he were a very faire and favourable interpreter of mens opinions and wayes and would never exact or stand upon Summam jus which the Proverb interprets to be Summam injuriam with any man 2. If all the precepts and presidents here drawne together from the Scriptures be expresse why is that one Jer. 4. 30 31. separated from all its fellows by this parenthesâ—s of preferment a pregnant place as if all the rest were barren and empty of that conception which is indifferently fathered or mothered rather upon them all and one other of them viz. Gal. 2. 4. to 18. singularized with this parenthesis a noted place If no contrarietie to the suspected Doctrine be found either in the pregnant place or in the noted place I trust all the rest of the places will give place and confesse themselves strangers thereunto First for the pregnant place Jer. 4. 30 31. doubtlesse there is not so much as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an embryo of such a contrarietie to be found there The tenor of the place is this And when thou art spoyled what wilt thou doe Though thou cloathest thy self with crimson though thou deckest thee with ornaments of gold though thou rentest thy face with paynting in vaine shalt thou make thy self faire thy lovers will despise thee they will seek thy life ver 30. For I have heard a voyce as of a woman in travaile and the anguish as of her that bringeth forth her first child the voyce of the daughter of Zion that bewaileth her self that spreadeth her hands saying Woe is me now for my soule is wearied because of murtherers ver 31. I am not able to discerne the least swelling or bearing-out of the womb of either of these verses with any contrarietie in the least to the import of the Doctrine now under protection To attempt the suppression of any Doctrine or Way which is from God may be a fighting against God and yet God say to the daughter of his people And when thou art spoyled what wilt thou doe together with all that which followeth in the two transcribed verses I beleeve the noted place is every whit as voyde of that contrarietie we speak of as we found the pregnant place to be Mr. Prynne himself partly transcribes partly argues this place beautifying the words or clause wherein he chiefly puts his trust with emphaticall letters thus Paul would not give way to false Apostles NO NOT FOR AN HOURE that the truth of the Gospel might continue among the Galatians and resisted Peter to his face as soone as ever he walked disorderly he should have spake more truth if he had said as soone as ever he understood or knew that he so walked and gave the least countenance to false Teachers c. Fortassè cupressum Scis simulare quid hoc si fractis enatet expes Navibus aere dato qui pingitur Mr. Prynne doth very substantially prove by this passage and that which followes that errour in Doctrines and miscarriages in persons are to be resisted and withstood by wayes and means warrantable by the Word of God as soone as ever they are certainly discerned or known to be such but here is not the least semblance of an Argument to prove either that the one or the other ought to be resisted or suppressed
Innocency and Truth Triumphing together OR The latter part of an ANSWER to the back-part of a DISCOURSE lately published By William Prynne Esquire called A FULL REPLY c. Beginning at the foot of p. 17. of the said Discourse with this title or superscription Certain brief Animadversions on Mr. JOHN GOODWINS Theomachia Wherein the Argumentative part of the said Animadversions is examined Together with some few Animadversions upon some former Passages in the said REPLY Qui innocentiae debitum servat poenitentiae non solvit usuram Chrysost Nolo mihi imperet ille vel ille qui me opprimere potest docere non potest Hieronymus Non est delicata in Deum secura confessio qui in me credit debet sanguinem suum sundere ibidem Ignosci potuit simpliciter errantibus post inspirationem verò revelationem factam sine ignorantiae veniâ peccatur Cypr. Ep. Pios hoc nomen titulum in mundo oportet gerere quòd seditiosi ac schismatici ac infinitorum malorum authores sunt Lutherus Gal. c. 5. Not that wee have dominion over your faith but are helpers of your joy 2 Cor. 1. 24. Let us therefore as many as be perfect be thus minded and if any of yee be otherwise minded God shall reveale even the same unto you Phil. 3. 15. Licensed and Printed according to Order LONDON Printed by Matthew Simmons for Henry Overton at his Shop in Popes-head-Alley 1645. To the unpartiall and unprejudic'd READER AM I therefore become your enemy because I tell you the truth saith the first-born and yet the last born also of the Apostles to his Galathians The interrogation is a constructive assertion of two things First that to speak the truth in some cases is very opportune to sinister interpretation and apt to represent the speaker as a man of no benevolous or friendly comportance with those to whom he so speaketh The reason whereof seems to be this Errors and misprisions are many times very indulgent and bountifull to the flesh and he that incounters men under such injoyments with the truth seems to them rather to strike at these injoyments then at the error or opinion by whose consent they have first taken and still keep possession of them Themselves esteeming the opinion of small value as well it deserves save onely in reference to those carnall gratifications are very apt to conceive that neither doe others so much minde that or take offence at that as at those priviledges or accommodations which they injoy by it and this they judge to be a straine of an hostile inclination Secondly The prementioned Interrogation supposeth that no manifestation or speaking of what truth soever unto men simply as such is any argument at all of want of affection and that in the highest unto them The reason is because there is no Truth which being imbraced and honoured with sutable practise but will give farre better wages and consideration to her servants in due time then any error whatsoever Yea the truth is that the greater breach or spoyle a Truth makes in any mans worldly possessions or enjoyments it is of so much the richer and the more advantagious concernment unto him and will honour him the more abundantly It is the manner and guise of divine truth to pull downe houses built with firres and brick and to build them up againe with cedars and hewne stones He that deals much either in the discoverie or recovery rather or inforcement of such truths which are opposed in the world not onely by errors and contrary misprisons but by secular accommodations also as of honour power riches pleasures or the like takes a very direct course to make himself conformable to the image of his Saviour who being so great a Benefactor to the world was yet numbred amongst Transgressors To attempt the casting downe of such imagination which do not onely exalt themselves in the minds of men but contribute also to the exaltation of men themselves in the world be they never so extravagant or eccentricall to the truth is an undertaking of almost as doubtfull a presage as they that speak Proverbs are wont to represent by the taking a Lion by the beard or an Elephant by the tooth And did not the God of Truth umpire and that with an high hand amongst the thoughts and counsells of the sons of men and put many a by ingredient into his providence of soveraign reliefe to those whose hearts are set and hands lift up to magnifie such Truths which being advanced are like to doe justice in the world and to reduce all usurpations and unrighteous detainments amongst men the Earth would not be able to beare the words of such men and the world soone become too hot a climate for Truths of such a complexion It is a matter of somewhat a sad contemplation and yet in part delightfull also viz. as those Oracles of Heaven the Scriptures are mightily asserted and vindicated like themselves thereby to see what commotions tumults and combustions are presently raised in the minds and spirits of men upon the birth or resurrection rather of any Truth into the world concerning which there is the least jealousie that in case it should reigne it would rack them from off the lees of their old customes or compell them to a restitution of what they have unjustly taken and peaceably injoyed for a long time or any wayes expose them to any outward sufferings or disaccommodations in the world to see what hurryings up and downe what ingaging of parties what inquiring after parts and abilities what rembling over Authors old and new what incensing of Authoritie what streynings of wits and consciences what slighting of solid arguments what evading substantiall and cleare interpretations of Scripture what magnifying of those that are streined and farre fetch'd in their stead what casting abroad of calumnies and reproaches what incrustations and misrepresentations of opinions sayings practises actions what shiftings what blendings what colourings what pretendings what disgracings yea what conventings what persecutions what evill intreatings of men what appealings to fire sword prisons banishment confiscations and all to turn a beam of light and glorie into darknes shame to keep a new-born Truth from ruling over them As soone as Herod the King heard that Christ was borne and that wise men were come from the East to worship him inquiring after him as a King the Text saith that he was troubled and all Jerusalem with him and how unnaturall and bloudy a design was there presently put in execution to prevent the reigning of him that was but now borne into the world That one who yet was their lawfull King might not reigne over them many poore infants innocents altogether in this were not suffered to live amongst them This Scene also was acted in Germany when God first made Luther as life from the dead vnto the Doctrine of free justification and remission of sins a Doctrine not so
much opposed by the Popish Tenet concerning the vertue and validitie of Papall Indulgences as by the sacred thirst of that gold and silver which the trade of such merchandize formerly driven by the Grand Seignior of Rome and his Factors throughout the Christian world brought into their coffers in that bewitching and transporting abundance Reader of any wrong done to my self I will not complaine but I know a man who hath been forsaken of his friends found those of his own house to be his enemies who hath been reviled traduced reproached way-laid by tongues by pens by practises reported to have lost his wits abilities parts suffered losse of his due and necessary subsistence wrongfully deteined from him and for which he hath laboured faithfully brought before Rulers and Magistrates represented to Soveraigne Authoritie as a wilfull and presumptuous underminer of their undoubted priviledges and that diametrally contrary to his Vow and Covenant besides twenty more hard sayings and practises of men against him and all this for no other cause upon none other ground or exception but onely because he holds forth such a Truth as in all his heart and all his soule he is verily perswaded which if entertained is like to blesse the world though it be as by fire I meane by casting downe the present thoughts and crossing the present desires and designs of many in it Of the injuries indignities offered to such a man I have cause with many others to complaine but for any sufferings or evill intreaties of mine own from men I count it beneath my ingagements to him who strengtheneth me to doe and to suffer all things to stoop to take up any lamentation or complaint In these leaves following I make payment of a debt unto thee contracted by a promise and ingagement made in my late briefe defence which I styled Innocencies Triumph with some small additionall consideration for thy present forbearance For in the former sections till about pag. 54. I animadvert upon some select passages in the former part and body of that piece in whose tayle lies the sting of my accusation the pulling out whereof is my taske from the third section unto the end In the carriage of the discourse I projected these foure Brevitie persecuitie moderation satisfaction How I have performed or prospered in my designe is a case now presented unto the Great Judicatorie of the world to judge and determine I shall not court thy favour or approbation if thou wilt deale hardly either with the Truth or her Friends at thine own perill be it Injure what thou canst we shall be repaired yea and have all our forbearance and delay in full consideration and recompence Yet a very little while and he that doth come will come and will not tarry and behold his reward is with him In the day of whose coming however thou shalt deale with me in the interim I cordially wish thee peace and that lifting up of the head after which it shall never hang downe more From my Study in Coleman-street Jan. 8. 1644. Thine all that thy soule desireth in the love of the truth J. G. Errata Pag. 3. line 36. dele only and close the parenthesis at the word government P. 8. l. 26. dele P. 17. l. 5. for vere r. vero P. 13. l. 7. for apparent r. apparan P. 39. l. 3. for distances r. disturbances ibid. l. 36. for disturbances r. disturbance P. 47. l. 33. for ingagements r. inducements P. 49. l. 14. for leave r. give P. 51. l. 31. for in ordinary r. in an ordinary P. 53. l. 1. for faith r. truth P. 56. l. 34. for praise r. honour P. 59. l. 11. for still r. till P. 61. l. 35. for is more r. is of more P. 62. l. 15. in the margent for ipsa r. ipsam P. 65. l. 4. for precedent r. president ibid. l. 12. for guiltie r. guilt P. 68. l. 9. those words and lastly to be closed in a parenthesis P. 70. l. 18. for together by r. together for by P. 80. l. 10. for the r. that P. 87. l. 25. for exemptively r. executively Some other lesser mistakes as in points parentheses or the like the Reader is desired to pardon and amend Innocency and Truth Triumphing together OR The latter Part of an ANSWER to the back-part of a Discourse lately published by WILLIAM PRYNNE Esquire called A FULL REPLY c. THe Gentleman who hath vouchsafed me the honour of so noble an Antagonist as himself p. 8. of his Full Reply hath this ingenuous saying I presume my friends are so ingenuous as not to be offended with mee for reproving only their errours with ingenuous freedome in which I manifest my self their greatest friend because I neither spare nor flatter them in their mistakes I cannot doubt but that hee will put the same interpretation upon the ingenuous freedome of his friend in the same kind which hee presumes his friends will put upon his and will make no other construction of my not-sparing or flattering him in his mistakes then as a manifestation of my self to be his greatest friend The truth is that if he shall put any other construction upon them but this it is a signe that he understands not the dialect or language of mine intentions Upon the stock of so faire and rich an incouragement as this I conceive it very proper for mee to graffe at least the presentation of some errors and mistakes more then so called to Master Prynnes view which himself had first scatteringly presented to the view of the world in his late piece called A full Reply c. and will I trust assist my Pen with his in the censure and condemnation of them I make no question but that he will acknowledge it an errour and mistake in any man to confute concealed errours and mistakes with those that are open and professed Hee makes a sad complaint in the very beginning of his work that his condition still hath been to have his best actions and publique services he means performed by his Pen misconstrued and traduced and yet a few lines after hee affirms that his twelve Questions touching Church-Government gave ample satisfaction to many truly Religious of all ranks and qualities who returned him speciall thanks He that can give men yea the best of men men truly Religious yea not a few of these men neither but many and that of all ranks and qualities satisfaction yea ample satisfaction and receive thanks accordingly only by asking Questions seems to write with Fortunatus his Pen and may well beare the burthen of much misprision from other men out of the strength of the joy of this rare successe Ordinarily men of greatest worth and learning have much ado to give satisfaction by the most elaborate and exact resolutions which is another manner of service to the world then asking Questions is A weak man may ask moe Questions in an houre then seven wise men can answer
before they are discovered or manifested to be such or that being discovered or manifested to be such they ought to be either resisted or suppressed by any other means then what God himself hath authorized in that behalf least of all is there any jot tittle or peep of a proof of that which is the burthen of Mr. Prynnes undertaking viz. that to attempt the suppressing of any Doctrine or Way which is from God is not to fight against God Nor doth his third Reason any whit more accommodate his enterprize then the former For what contrariety or shew of contrariety is there in these unquestionable maximes of Divinity Policy and Morality Principiis obstaâ—e venienti occarrite morbo c. to that Doctrine which only pronounceth the attempt of suppressing any Doctrine or Way which is of God to be a fighting against God yea or to this that no Doctrine or Way ought to be suppressed untill it be certainly known whether they be from God or no He that gave counsell Principiis obstare iâ— to withstand beginnings did not mean to advise men to make resistance against such beginnings which might for ought they know be as wel the beginings of good or of strength as of evill or sicknesse but only such beginnings which did cleerly presage inconvenience ensuing if not timely prevented And though all wise men hold preventing physique best for their bodies yet no wise man holds such Physique best or good in any degree for his body which is as like to prevent the health and sound constitution of his body as any infirmity or distemper of it He that will either launce or seare before he knowes whether the condition of his body requires either may abound in flesh but sure is no true born son of Wisdome That creature which is indued by God with principles of discerning certainly was not made to act especially in things of highest importance as matters of Religion are at peradventure His 4th and last Reason holds no correspondence at all with the Truth For what contrariety is there in the Doctrine under Mr. Pryns arrest to the Policy Practice of most godly Magistrates Princes Ministers Churches in all Ages Nations When did the Policy or Practice of any of these affirm that to attempt the suppression of any Doctrine or Way which is from God is not to fight against God If his meaning be that the Policy and Practice of the persons hee represents never indulged any known Heresies Errors Schismes no not for an houre the Doctrine against which hee contends in this contends not at all against him but gives him the right hand of fellowship in such an apprehension Only it adviceth godly Magistrates Prince Ministers Churches to be very carefull and wary of suppressing Angels of light indeed instead of Satan transformed into an Angel of light of baiting and hunting the sheep of Christ in stead of Wolves that come in sheeps clothing of smothering light in stead of darknesse of smiting truth in stead of error and heresie And is there any harme in this counsell or contrariety either to the Policy or Practice of any wise or godly man Or if there be any contrariety to either it is because there is a contrariety in them to the Word and Wildome of God Whereas in the same Reason he makes himself a further debtor unto mee by charging mee that I plead for Schismes and CONVENTICLES set up only by private spirits in opposition to the publique established Church-reiglement My Answer is 1. That I know a publique Church-reiglement abrogated and demolished but I know none as yet established When Mr. Prynne by his Logique shall convince mee of acting in opposition to that which is not I trust I shall be provided with mine to give him a satisfying answer 2. Whereas he declares against me as a Pleader for Schismes and Conventicles I answer that hee is the happiest man I know of his Profession if he never pleaded any worse Cause then that which I plead in those Sermons But whereas in other places of his Reply his margent glorieth with quotations in abundance here it seems it is ashamed as not knowing what to say nor where to finde or point at any pleading for Schismes and Conventicles as the lines in the page adventure to affirm 3. Mr. Prynnes privie notion of a Schisme or Conventicle is I am not able to say but if hee be here of the same minde and judgement with his own marginall note p. 10. which affirmeth that none are Conventiclers but Heretiques and Schismatiques who wholly separate themselves from our publique assemblies established by law certain I am that I plead for no Conventicles in those Sermons nor do I approve of the practice of any who wholly separate themselves from our publique assemblies But calumniare audacter aliquid haerebit holds good it seems in Law But 4. If by pleading for Schismes and Conventicles he means a pleading for the spirituall liberties of the Congregations of the Saints and of the Assemblies of the first-born whose names are written in heaven whom Jesus Christ hath made Kings and Priests unto God his Father and who are shortly to judge the world if the vindication I say of the rights and priviledges of these in point of exemption and immunity in their spirituall affaires and such as concern the regulation of their consciences in matters appertaining to the worship and service of God from the Jurisdiction and interest of the Commissioners and Delegates of the world if this once again be pleading for Schismes and Conventicles I had quitted my self much more like a faithfull Minister of Jesus Christ if I had pleaded for them yet seven times more then now I have done My sorrow and shame in part is that I have pleaded this honourable Cause so weakly as to leave thoughts and imaginations in Mr. Prynne which still exalt and magnifie themselves against the righteousnesse truth and equity of it 5. And lastly whereas hee calls the Church-government which I plead for a Government set up only by private spirits if it be found to be a Government set up by the Spirit of God in the Scriptures the consideration unto which all my pleadings for it in those Sermons are homagers being all of them conditionall and none peremptory or absolute Mr. Prynnes spirit and the spirits of all others that shall oppose it how publique soever their persons may be will be found to be the private spirits disallowed in the Scriptures by the Spirit of God Whereas hee yet addes that differences and varieties in matters of government are such tender things that they cannot be tolerated in one and the self-same Church and State without infinite inconveniences and distances c. I answer 1. That differences and varieties in matters of Government are not things so tender in any degree as the consciences of the Saints and therefore no reason that Reason of State should be more tenderly respected then these Better
our Saviour saith there is no man that shall doe a miracle in my name that can lightly speake evill of me No more will men easily be brought to make refuse or untruth of any such opinion which hath been and still continues such a Benefactresse unto them Ministers may truly say in such cases Beneficium accepi libertatem vendidi i. by receiving a benefit I have sold my liberty Fifthly many are not able to be baptized with the baptisme wherewith Paul was baptized Act. 17. 18. where he was charged to bee a setter forth of new Gods they are not able to beare the reproach of being teachers of new doctrines of being charged with whimzies and Independent Crotchets of trading in Apes avd Peacocks c. and so resolve to hold on in such a way wherein though they may meet with some reproofes yet they are sure of farre more with them then they can feare being against them Sixthly some think it a point of humility to build upon other mens foundations and feare they should pollute the memories and honour of Calvin Beza and other famous lights in the Church of God if they should recede from their principles in the least Seventhly some have laesum principium a maimed principle of seeing any thing that is new except they see it first cannot stoop so low as to carry any mans honor after him especially that converseth upon the earth with him Pascitur in vivis livor nor yet so farre disparage their own parts and abilities as to judge any thing which is of a new discovery to be Truth except they bee some wayes or other interessed in the discovery of it Ingenio qui vult cedere rarus erit There is a notion unsound as it seemes to me of a kind of knowledge supposed to be in God called Scientia media lately started amongst the Schoolmen and how doe the great masters of that learning contend amongst themselves for the primacie of that invention Fonseca stands up and tells the world that he was the first that observed it amongst his Conimbrians Nay rather saith Molina I am he that first discovered it amongst my Eborans In comes Lessius from amongst his Lovanians and takes away this Crown from them both and sets it upon his own brain Eighthly some are of opinion that matters of truth in point of Church-government are neither too great nor too good to bee sacrificed upon the service of peace though Luthers saying was that unus apex verbi major est coelo terra i. the least tittle or poynt of the word of God is greater then heaven and earth Ninthly some are more addicted to Authors then Arguments for the furnishing of their judgements and regulating their consciences in matters of Religion and then it is no marvell if these make Silver and Gold of the Presbyteriall and Hey and Stubble of the Congregationall way though it bee true also on the other hand that in very many Authors and those of Classique authority both ancient and modern there are manifesta rotae vestigia cernendi manifest prints and footsteps of this way Tenthly the Congregationall way puts Ministers upon a more immediate dependence upon God and his providence for matter of maintenance and outward accommodation and how few are there but had rather see then beleeve have the knowne Lawes of a State then the unknowne purposes and decrees of heaven the vouchers of their livelihood and supports to such a proportion or degree Eleventhly some it's like are afraid lest the wrath and discontent of the generality of the people of the Land should evince the error and untruth of the Congregationall way by offering violence to those that shall hold it forth in practice and so chuse rather to build upon the peoples generall acceptation of the Presbyterian way which they cannot much question as an unquestionable demonstration of the truth and goodnesse thereof Twelfthly and lastly others probably are jealous and foresee that they shall not be able to give that quarter of contentment to many great persons and men in place of authority in the Congregationall way which they know they may in the Presbyterian Yea they cannot lightly but foresee that in the practice of the Congregationall way they shall in all likelihood and without the gracious hand of God preventing contract the odium and ill will of many great ones who under God have power to grind their faces and break their bones And who will be willing to study and take pains and be earnest with God in prayer night and day for the conviction of such a Truth which being discovered will either expose a man to all that danger of hardship and misery in the world which we speak of or else doe him a worse displeasure then so by tormenting his conscience in case he shall refuse to be so exposed These with many other like reasons there are why Ministers rather then others may more generally incline to fall in rather with the Presbyterian then the Congregationall way and consequently why Magistrates and people who see much by their eyes should fall in also and yet such a constellation no signe from heaven but onely from the earth the element made to be trampled under foot of the truth righteousnes of that Way But that I may not be mistaken nor leave the least touch or tast of offence in the mind of any man by occasion of the reasons insisted upon I solemnly professe as in the presence of God that I intend no ill reflexion upon any of my brethren in the Ministery who are contrary minded to me in point of Church-government as such in any of them nor to infinuate as if they either divisim or conjunctim were swayed in their judgements by any of the said motives in the present controversie but to demonstrate against my Antagonist that such tentations are very incident to the nature of man yea even when it is under the best accomplishments of nature industry grace it self and consequently that his argument drawne A multitudine taliter sentientium is of little force I freely acknowledge that Ministers very possibly may have yea I verily beleeve that many have the Presbyterian way in their hearts who never consulted with any of those Oracles about the bringing of it in thither and that many of this judgement are as candid free unspotted and untouched by any of those respects in their way as many who imbrace the Congregationall way are in theirs Yet 4. I must answer this one thing further to my Repliers Argument that the testimony of a few godly persons having little or nothing of this world to accommodate their judgements but a thousand things to distance and distaste them is in reasonablenesse and fairnesse of construction of more consideration for the averment of a truth then the judgement of many who have the Sunne Moone and twelve Starres to give light unto them I mean all or most of
That experience manifests the contrary to what he here affirms viz. that the subordination or subjection of severall Trades Societies to the whole Corporation Parliament or supreame Magistrate doth not keep them all in peace and writie What contentiones quarrels emulations suits amongst them from day to day any such subordination or subjection notwithstanding 2. Whereas by way of opposition he addes that Independent Churches will be regulated obliged onely by their own peculiar edicts which must needs occasion infinite schismes and disorders We answer 1. We wish that by way of commendation and praise in many cases to Parliaments temporall Magistrates and Synods which is here cast upon Independent Churches by way of imputation and charge I mean regulation and obligement by their own peculiar edicts But 2. Whereas the charge is thus laid against these Churches that they will be regulated obliged onely by their own peculiar Edicts the truth is that they are every whit as willing to be regulated obliged by the Edicts of any other as by their own alwayes provided that they be conform to the Word and this conformitie sufficiently proved and made known unto them They put no difference at all between the mind of Christ presented unto them by others or discovered and found out by themselves Yea and that subordination and subjection which they all professe and own to the written word of God is a farre more effectuall and hopefull means to keep them all in peace and unitie then that subordination mentioned by Mr. Prynne is to keep all Trades and Societies in the same precious posture Onely in this one thing these poore Independent Churches desire Parliaments and Magistrates and Synods to be mercifull unto them that they cannot write any of them infallible nor yet subscribe unto any their injunctions or decisions in matters of Faith or which concern the worship and service of God without retaining the Scriptures for their Counsell and advising with them what to do therein To his third and last difference also we answer 1. That he saith very well in point of truth when he saith that Christians as Christians are all of one and the self same society and profession as those of one trade and calling are But this truth as yet is not at all conscious to his intention or purpose Therefore he addes therefore they should all have but one Church and Government as these trades have Nor doth this if granted make any whit more for the Presbyterian cause then for the Independent because it doth not follow Christians as Christians ought all to have one and the same Church and Government therefore this Church and Government ought to be Presbyterian Take a parallel Simeon and Levi ought to have been Brethren therefore they ought to have been Brethren in iniquitie Take another Aâ—aniaâ— and Sapphira being man and wife ought to have agreed together therefore they ought to have agreed together to tempt the Spirit of the Lord. But 2. If by his one Church he means one and the same Catholique mysticall and invisible Church We answer that Christians as Christians have all one and the same Church in this sense they are all members of this one Church But if he means one and the same ministeriall and visible Church we answer by demanding How can this thing be We have heard indeed of some Oecumenicall Councels but of Oecumenicall visible Churches wherein all Christians should be comprehended as members I beleeve there hath been Oecumenicall silence unto this day 3. Whereas he goeth about to set the comparison of his own making upright by stating it thus If some of one Fraternitie in London suppose Merchant-t tylors Sadlers c. should fall out among themselves and one would have one form of Government another another and thereupon divide themselves into severall conventicles and pety meetings in corners not at their common Hall and one chuse one Government or Master another another and so sever the Company and continue Independent this no doubt would prove an apparent schisme and seminary of infinite divisions to the distraction destruction of the whole Company and Fraternitie and then addes This is the true State of your Independencie We answer that the comparison thus stated holds no proportion or correspondence with the State of Independencie For 1. That number of Christians which pleads for Independencie so called is not the whole Socieitie of Christians nor indeed any confiderable part thereof in respect of number as that Fraternitie of Merchant-tayloes or Sadlers the comparison speaks of is therein supposed to be the whole Societie of such a Company Therefore to set Mr. Prynnes comparison upright and make it agree with the State of Independencie in this particular it must be stated thus Suppose two or three members of a numerous and vast companie consisting it may be of ten or twenty thousand persons should differ from the rest of the Societie in some things about their Government and hereupon should withdraw themselvs from that Society and seek incorporation elsewhere would such a dissent or withdrawing of so few from amongst so many any waies threaten the distraction much lesse the destruction of the whole Company 2. Suppose a considerable part of a Company should out of a conscientious dislike of the carriage of things in the Government of the body withdraw themselves and refuse subjection to this Government so ordered and administred though in probabilitie this act of theirs may occasion some distraction or disturbance in the rest of the body for a season yet supposing it done upon substantiall and due grounds it may be so farre bringing destruction to this body that very possibly it may occasion the Reformation and amendment of those things that were unjust in this Government and consequently destructive to the bodie and so become a means of the preservation of it from destruction And this is the true state of our Independencie 3. In case the Fraternity of Merchant-taylors in London should fall out amongst themselves and one would have one form of Government and another another and thereupon divide themselves c. What ever inconvenience should or might hereupon ensue to the Company yet still it was determined by equall and prudent Judges who or which partie gave the chief occasion of these distractions and rents there is no reason why any one partie should fall foule upon all the rest and give an extrajudiciall sentence for themselves For any thing that God hath yet determined to the contrary the Independent partie of Christians in the Kingdom may be as innocent yea more innocent of the breaches and distractions amongst us in point of Church Government them the Presbyterian They that call and plead for that Government which is held forth in the Scriptures calling and pleading for it in a regular meek and Christian manner are those that are innocent and those that call and plead for any other or indeed for any in a violent preposterous and unchristian manner light
to the word of God that men should be punish'd either in their bodies or estates for not siding with the truth in difficult and hard Questions as all such may well be presum'd to be wherein sober and conscientious persons cannot be satisfied The word of God doth not permit two persons or parties of a dissenting judgement about an hard case or question to judge or think hardly one of another much lesse doth it permit them to punish or lay violent hands one upon another Nor 3. And lastly doth it follow that though Princes Magistrates Ministers Parliaments Synods should be nominated or elected by the lawfull power of the people and withall should have Authoritie by the word of God to limit any particulars thereof that therefore this Authoritie should be deriv'd upon them by means of such nomination Every private man hath sufficient Authoritie though perhaps he may want abilitie of gifts to limit any particular in the word of God according to the word of God this being nothing else but a true and right apprehending or understanding of this word Which apprehension or understanding of his though he hath no power by way of office to impart unto others yet hath he a right yea and an obligation upon him by way of dutie so to impart it when God affords season and opportunitie time and place for it So that this marginall note is not accessory to any harme done to the said Conclusion 3. To a third marginall note subservient in the same page to the two former I answer 1. That though it should be granted that every Magistrate Parliament and Synod have power to declare and injoyn what is necessarie to be beleeved practised by or according to Gods Word yet this is nothing more then what every Pastor or Minister over a congregation hath power to do yea and ought to do from day to day in the course of his ministery But 2. If by declaring and enjoyning he means any such declaring and enjoyning whereby Magistrate Parliament or Synod shall be enabled temporally to punish those who shall either not beleeve or not practise I answer that this is but petitio Principii a supposall of that which is the main Question and therefore waits still upon Mr. Prynne's pen for a more sufficient proof the old writ of Ipse dixit being out of date long since We have reconciled the margent and nothing doubt but that the page will be of as easie accommodation Therefore 4. Whereas he puts himself to the needlesse labour of repeating the charge formerly charged upon my Doctrine a an underminer of the Authority of Parliaments c. I shall take admonition by it and save a needlesse labour of repeating what hath been already said in way of answer to it Onely I shall adde that this Repetition of Mr. Prinnes judgement and charge of my fore-mentioned Doctrine compared with my own thoughts and apprehensions of it puts me in mind of a saying of a great Casuist Eadem possunt alicui videri manifestè vera quae alteri videntur manifestè falsa The same things may seem to one manifestly true which to another seem as manifestly false That Doctrine which Mr. Prynne arraigns as an underminer of Parliamentary Authority I conceive to be a Doctrine of the richest establishment and confirmation to it of which apprehension of mine I have given a sufficient account elsewhere 5. Whereas he further chargeth the said Doctrine with contrarietie to my late Covenant and Protestation and that in the most transcendent manner that ever any have hitherto attempted in print and refers himself to all wise men to judge whether this be not so I referre both himself and all his wise men to judge whether I have not given a sufficient answer hereunto in my Innocencies Triumph p. 4 5 6 c. yet lest sentence should be given against me herein I here adde that certainly no clause in that Covenant and Protestation intended that the Subscribers unto it should be bound in conscience by vertue of such subscription to make Gods of men or which interpreted amounts to as much to give any man Dominion over his Faith If this be but granted my Doctrine is no Delinquent at all against the Covenant and Protestation 6. Whereas he promises or threatens which he pleaseth short answer to my extravagant discourse and first alledgeth that the objection might be made against the generall Assemblies Parliaments Kings of the Israelites who were chosen by the people yet they made Laws and Statutes concerning Religion and Gods worship with his approbation I answer 1. That the Generall Assemblies and Kings of Israel were not chosen by the people at least by any formall free choice of one out of many as our Parliaments and Assemblies are For first the Generall Assemblies consisted of the generalitie of the people and so were not chosen at all for where all are admitted there is no choice Or secondly if by the Generall Assemblies of Israel he means the seventy persons spoken of Numb 11. 16. 24. c. it is evident from the context first that they were not chosen by the people into that Assembly but by Moses and that by expresse order and command from God They might possibly be chosen by the people into the places of Elders and Governours over their respective Families and Tribes but they had no right or calling by vertue of such eldership to gather themselves into an Assembly of seventy upon any such terms or for any such ends as the fore-mentioned Assembly were drawn together by God Secondly evident like-wise it is from ver 25. that these seventy had a speciall anointing of the Holy Ghost from God and prophecied Therefore there is a great difference between this Assembly and generall Assemblies now 2. Neither were the Kings of Israel chosen by the people but by God except we will call a subsequent consent and that by way of duty and homage to the choice made by God a choice When thou shalt come unto the land which the Lord thy God giveth thee and shalt possesse it and dwell therein if thou say I will set a King over me like as all the Nations that are about me Then shalt thou make him King over thee whom the LORD THY GOD SHALL CHVSE c. Deut. 17. 14 15. Saul their first King was chosen and appointed by God 1 Sam. 9. 15 16. So David their second King 1 Sam. 16. 1. yea his seed likewise was chosen and appointed by God to succeed in this Kingdom and to reign after him for ever 2 Sam. 7. 12. 16. yea and notwithstanding this generall choice and designation Solomon their King is particularly said to have been chosen by God 1 Chron. 29. 1. So for the Kings that reigned over the ten Tribes after the rent of the ten Tribes from the other two Jeroboam the first King was chosen by God 1 King 11. 31. yea and his seed also conditionally ver 38.
and Churches who are members of our Church and Realm as any Independent Minister or Congregation challenge or usurp unto themselves over their own members c. My answer is 1. That now I trust he will willingly surrender his opinion into the hand of Justice and plead no further for it First because though haply there have been no better grounds produced in this discourse against it then have been formerly in others yet I cannot but conceive and judge that better arguments and grounds against it have been here produced then Mr. Prynne hath had either the happinesse or opportunity to meet with elsewhere especially considering partly the frequencie of his complaint that Independents have given little or no account of their way in writing partly that it is a thing hardly consistent with Mr. Pryns abilities being sweetned with so much ingenuity not to see and acknowledge the delinquencie of such an opinion in whose condemnation so full a Jury of the first borne principles as well of Reason as Religion as hath been here impannelled doe conspire And secondly because Information hath been given him again and again and more particularly in the eighth Section page 5 6 7 8 9. of this discourse why our whole representative Church and State though I doe not clearly understand what he meanes by our Representative Church in this place but why the Parliament and Synod should not exercise as great or greater Ecclesiastical jurisdiction over particular persons Churches within the Realme c. as an Independent Minister AND Congregation for his disjunctive particle Or turnes him quite out of the way of his question may exercise over their owne members But 2. Whereas he states the question thus Whether our Representative Church and State may not exercise as great or greater Ecclesiasticall jurisdiction over c. as an Independent Minister or Congregation challenge or USURP unto themselves over their own members My answer is that doubtlesse they may one unrighteous or unjust thing may be as lawfully done as another every whit as unrighteous and unjust as it For Mr. Prynne may please to take knowledge that Independent Ministers and Congregations doe not usurp any power at all unto themselves over their own members that is over themselves but onely administer that regular and lawfull power over and amongst themselves which every of their respective members have mutually and freely given one to another and every particular member unto the whole body over it selfe and that as well for its own benefit and behoofe as for the benefit and good of the whole body And lawfull questionlesse it is yea matter of duty for every man to give such a power of or over himself unto others which he hath sufficient ground either from the Scriptures or reason otherwise to conceive and expect that it will bee administred for his good especially having ground to conceive yet further that this act of his in thus submitting himselfe unto others will according to the ordinary course of Providence and experience be of Christian accommodation unto others also for their good Submitting your selves one to another in the feare of God Eph. 5. 21. which submission doubtlesse ought so farre to extend as in reason it may accommodate or promote the edification and spirituall good both of the persons by whom and to whom it is made And by the same reason it is no usurpation in those to whom the submission is made to administer or exercise that power which is committed unto them according to the regular intentions of those who have given it yea such an administration of it as this is so farre from being an usurpation that a non-administration of it upon such terms would be a very unchristian prevarication both with God and men Therefore 7. And lastly to conclude Whereas Mr. Prynne referres me to the High Court of Parliament either to crave their pardon or to undergoe their justice for my Anti-parliamentarie passages c. I shall request no other favour of this most honourable Court then that I may stand right and streight in their opinions and be respited from censure onely so long till my Accuser shall make good his charge against me by sufficient evidence and proofe and substantially answer and refute this my Apologeticall plea. When the light of this day of darknesse shall dawne upon me I shall willingly submit unto his demand and either crave the Pardon of that Honourable and High Court he speaks of or otherwise undergoe their justice in the meane season I presume he will subscribe my Petition for a reprieve as just and equall And if the result of his more serious thoughts shall be to resume and prosecute the bill of endictment which he hath preferr'd against me my earnest request unto him is as well for his own ease and conveniencie as mine 1. That he will not argue from pluralities but pertinences of Scriptures and shew how and wherein every Text alledged according to the genuine sense and rationall dependance of the words stands by him in what he intends to prove from it And 2. that he will not place the strength and confidence of his cause either in humane Authorities humane practises statutes or ordinances of men excepting onely such whose truth justice and equitie he shall first demonstrate either from the word of God and that not by Texts barely cited chapter and verse though in never such abundance but throughly argued and examined upon the matter in question or els from sound principles of reason and equitie managed in a cleare and rationall way and so drawne up to a faire compliance with the conclusion seeking testimony and proofe from them For otherwise what sayings doings Lawes or Ordinances of men soever shall be produc'd or insisted upon for confirmation or proofe of any thing it will be sufficient to Answer that men as wise as just as vertuous as they have both said and done things neither true nor meet to be done and have made Lawes and Statutes of no better constitution yea and have been of a contrary opinion to Mr. Prynne in the particular questioned which made Augustine often decline that way of reasoning as we reade in his 48. Epistle and elsewhere Thirdly and lastly that he would put lesse vinegar and gall into his inke and more wooll or cotton or in the Apostles words Eph. 4. 31. that all bitternesse and evill speaking be put away and that we follow the truth in love and language that becometh Brethren This treble request I make unto him with much earnestnesse and importunitie upon the supposition aforesaid because I had much rather yeeld might I do it upon honourable and Christian terms then to be put to take the field yet againe As for any opinion held by me when once I perceive that it will not make knowledge I am ready to give the right hand of fellowship unto any man in casting it out as unsavoury salt upon the dunghill I never yet thought my self nor