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
in seven yeeres And when hee saith that our Saviour both instructed and refuted his opposites and auditors by demanding Questions only I conceive it is a mistake As for those Scriptures which hee cites to prove this some of them being more then half Chapters most of them very large portions of Chapters he that shall please to peruse them shall finde more in them then demanding Questions only No question demanded by our Saviour was further instructive then as it gave occasion to an answer It is the marrow of the answer not the bone of the Question that nourisheth with instruction And Luke 2. 47. the first Scripture alledged by him in this Cause it is said That all that heard him were astonished at his understanding and ANSWERS not at his Questions Notwithstanding we acknowledge Aristotles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be very usefull and serviceable for the advancement of knowledge only herein we must crave pardon if we judge it no signe of any depth or thoroughness in an Argument or Subject to be imperious and sore in asking Questions about it and but weak and superficiall in giving Answers Again whereas hee supposeth p. 4. that Independent Ministers and Congregations lay claim to a soveraign Temporall all Jurisdiction for the prescribing and setting up of a Church-Government certainly it is a mistake whatsoever it is more they claim to Jurisdiction at all much lesse any temporall Jurisdiction least of all any soveraign Jurisdiction to prescribe unto any much less to command or injoyn under penalties which is proper to soveraign Temporall Jurisdiction any Church-Government whatsoever they only submit to that good and holy and perfect Will of God for the regulation of themselves in point of order amongst themselves as far as he hath pleased to inlighten them with the knowledge thereof without taking any offence at others for being contrary-minded to them and without the least semblance or shew of claiming any Authoritative or Temporall power to impose or force what they practise themselves upon others Again whereas because some of the Independents as he chargeth them p. 5. whether truly or no I can neither affirm nor deny refuse to heare the Scriptures read in our Churches hee thinks to evict this practice of theirs by proving and that by no lesse then thirteen Texts of Scripture that publique reading of them is an ordinance of God I conceive it is a defect or mistake in point of proof Because if such refusall be made by any it is not made either upon denying or questioning whether publike reading of the Scriptures be an Ordinance of God but either upon questioning whether the bare reading of them in publique without giving the sense of them or framing some exhortation upon them or the like be an Ordinance of God which some of the Scriptures cited by himself particularly Neh. 8. 8. make very questionable or else upon this reason and ground of conscience that a man may very safely refuse an inferiour accommodation for his soul when he hath a lawfull opportunity to injoy a superiour Again whereas he affirms p. 5. the only point in question I presume he means about Church-Government only to be whether the Independent modell alone be that exact unalterable form of Church-Government which Christ hath punctually particularly set down for all Christian nations Churches to follow and yet both in the same page afterwards and in severall passages besides in this Discourse denies that there is any such form of Government so punctually and particuarly set down by Christ doubtles it cannot but be a mistake if it amounts not to an error for they that hold the Independent modell as hee calleth it to be the only form of Church-Government which Christ hath so punctually and particularly set down must needs hold withall that Christ hath set down a form of Church-Government upon such terms I mean which is and must be unalterable Now Mr. Prynne with many others of his judgement in this controversie denying this latter opinion as well as the former evident it is that the former cannot be the only point in question But the truth is that besides both the one point the other there are many others in question though possibly not of that difficulty or importance yea himself in the following page propounds another question differing from this to which notwithstanding hee appropriates the same honour and affirms it to be the sole Question too Again p. 6. whereas he determines moderated or regulated Episcopacy to be the same with Presbyterie I conceive this determination will hardly be voted orthodox in the Assembly it self nor in the generall Assembly of the Church of Scotland For my part though I cannot approve of it as matter of truth yet for matter of inconvenience otherwise I have nothing to charge it with Again whereas in the same page in case the Parliament by the Synods advice should unanimously establish a moderated Episcopacy as most consonant to the Scriptures he professeth for himself that hee shall readily submit unto it and withall demands of the Anti-Querist Why not hee and all others as if either the consonancy of a practice to the Scriptures or the example of one man submitting unto it as consonant thereunto were a sufficient ground for all men whatsoever to submit likewise unto it without any more ado this savours strongly of that error which comports so well with the practice of some viz. that if men in Authority shall conclude and injoyn any thing as consonant to the Word of God all men are bound readily to submit unto it without asking any Question for conscience sake yea or whether they see either consonancy or dissonancy in it thereunto Again whereas he owns this saying p. 6. as the naturall issue lawfully begotten of the body or soule th' one of his own position that Politicians and Statesman are fit to be consulted with to suit a Church-government best to the Civill State certainly it is no assertion to be rejoyced in For as the Apostles made their enemies themselves judges in this point between them Whether it was meet to obey God or them So shall I willingly abide the arbitration of any of all those that make but the least conscience of fearing God and his King Christ whether the government of Christs Church and Kingdome should condescend and be compelled by Politicians and Statesmen to doe obeysance to civill States in accommodating them or whether the government of these should not rather veyle and doe homage unto that and deny themselves in their most indeered Principles and maximes of State to give all accommodation and honour unto it The truth is that the government of Christs Kingdome in a civill State will never do any great thing for it except it first receive accommodation from it The truth knowes no compliance but onely with those that submit to it Whereas pag. 6. he placeth the whole representative as well Church as State of England in
later dayes of the Apostles in the world when they had supplied and added all things necessary and any wayes appertaining to the beauty and well-being of these Churches in point of Government and Discipline yet it follows not from hence that either these or any other succeeding Churches after the Apostles dayes how multiplied or grown soever ever grew to more beauty or perfection in point of government then these had attained unto before the Apostles were taken away by death from them This conclusion indeed if Mr. Prynne could have made lawfull prize of it from the premises of his adversary would have smiled a little upon his cause but for the other it holds no correspondencie at all with it but rather frowns upon it For if the Apostles left the Churches of Christ in the perfection of beauty for matter of government it must needs follow that any variation from that forme of government wherein they left them is rather matter of deformity then perfection Whereas in the same page he affirmes with an high hand that if the Parliament and Synod shall by publicke consent establish a Presbyteriall Church-government as most consonant to Gods word Independents and all others are bound in conscience to submit unto it under pain of obstinacie singularity c. in case they cannot really by direct texts and precepts prove it diametrically contrary to the Scripture I conceive it to be a jeofaile in Theologie a mistake in stead of a truth For first a man is not bound in conscience to doe any thing that is commanded though both the authority whereby it is commanded yea and the thing it selfe which is commanded be never so lawfull whilst his judgement and conscience remain considerably doubtfull and unsatisfied touching the lawfulnesse of it especially whilst they vehemently incline to thinke and judge the contrary least of all whilst the contrary is the absolute and unquestioned decision of both yea though the grounds of such a doubt or determination bee never so insufficient and weake The Scripture is cleare in this Let every man be fully perswaded or assured in his own mind or understanding viz. concerning the lawfulnes of what he doth not build upon or content himself with the mind and understanding of others Rom. 14. 5. Again He that doubteth is condemned if he eat because he eateth not of faith i. not out of a ful perswasion or knowledge in himselfe of the lawfulnes of his eating in such a kind For whatsoever is not of Faith i. is acted or done and not out of such a knowledge is sinne Rom. 14. 23. Now certaine it is that no man is bound in conscience under pain of obstinacie singularity c. to sinne or bring damnation upon himselfe The truth is that to scruple or question the lawfulnes of any thing that is commanded by the high hand of Authority to be done is somwhat singular in the world and so deserves not the pain but the honour of singularity But that such a behaviour or deportment as this should suffer the pain of obstinacy is as contrary to reason as that the Sunne should be arrested for being a nuysance unto the world with his darknes 2ly if by proving the contrariety of what he speaks of unto the Scriptures by direct texts and precepts he means the producing of such texts of Scripture wherin this contrariety is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in terminis or in tofidem verbis expressed he binds a heavier burthen on the shoulders of others then he is willing himself to touch w th the least of his fingers in all he hath publickly discoursed hitherto upon this subject yea heavier then either God or the common light of reason in men will suffer to be bound upon them in this case The Sadducees were bound to beleeve the resurrection of the dead by vertue of this text I am the God of Abraham and the God of Isaac and the God of Jacob Exod. 3. 6. wherein notwithstanding there is no direct or expresse mention made of this resurrection as appears Mat. 22. 31 32. In like manner the Corinthians were bound to think it a matter of duty to minister in their carnall things unto those that sowed spirituall things unto them by vertue warrant of this Scripture Thou shalt not muzzle the mouth of the Ox that tradeth out the Corn Deu. 25. 4. as appears 1 Cor. 9. 8 9. yet evident it is that the direct letter of such a duty is not here to be found What proposition soever shall or may be found to be a legitimate and native consequence or deduction from any text in Scripture being found ought to be of the same sacred consideration unto us and according to the tenor of it of the same obligation upon us with that Scripture-ground from whence it issueth and is derived For if the first fruits bee holy so is the whole lump and if the root bee holy so are the branches Rom. 11. 16. Therefore that Church-government which shall be overthrowne by a direct and pregnant consequence from a text is as sufficiently overthrowne as if the defeat had been given by the most direct and expresse letter of such a text Whereas page 14. hee superaddes this notion in a passage much of the same import with the last brought under examination that though the establishment of a government by the Parliament and Assembly doth not bind all Independents to be simply of their opinion yet it binds them in point of practice and obedience outwardly thereto and not to separate under pain of arrogancie faction schisme unlesse they can clearly manifest it to be absolutely unlawfull and repagnant to the Scriptures I conceive he addes unto his mistakes if not unto his errors For first whereas he here supposeth that Independenters must separate from the government that shall bee established by Parliament and Assembly and so must undergoe the pains and penalties imposed upon that crime by the law of his pen in case they doe not or shall not submit unto it hee should have done well to consider that separation still presupposeth former union Those whom God hath joyned together let not man separate or put asunder That woman cannot bee divorced nor yet forsake her husband which never was married no more can Independents be said unlesse by saying that which had been better unsaid to separate from that government unto which they never were yet united Therefore let Mr. Prynne and all other of the Presbyterian judgement know assuredly that they will never gain any thing but the wages of unrighteousnesse by charging their brethren of the Congregationall way either with separation or schisme Secondly to affirme that a man though he be not of their opinion who shall establish a Government he must meane touching the lawfulnesse of the Government so established or else it is nothing to the purpose is yet bound in point of outward practise and obedience to submit thereunto is a note beyond that
produce nothing positively to prove the Way I plead for or rather against the suppression of it to be Christs own Way Mr. Prynne takes the courage to assault the credit and reputation of it by four Reasons or Arguments as hee desires to have their number thought though the second and fourth be but one and the same and the third nothing but what hee had said before and that unsuceessefully as was argued in the 39th Section of this Discourse and the first second third and fourth nothing to prophane the excellency or pollute the beauty of that Cause against which his pen is armed But let us answer them so far as they have not been answered already only this one thing pre-observ'd that Mr. Prynn's conscience with the assistance of all his four Arguments doth not yet serve him peremptorily or simply to condemn this Way as none of Christs own Way but only to suspect it none of his as himself expresseth himself in the last line of pag. 19. Now being advanced no further in the confidence of his judgement against this Way but only to suspect it for none of Christs I trust that remembring what Cameron a learned Presbyterian saith viz. that suspicion of falsity was ever a calamity incident to truth he will advance no further in his opposition to it untill his suspicion be grown up to the stature of a perfect cleere and certain knowledge This only premised let us try whether the grounds of his jealousie it self will not shake To the first wee answer 1. That whereas this Way is here charged to be a new Way never yet heard of in any age or Church of Christ it hath been sufficiently proved by those that have written in the defence of it that in point of Antiquity it hath the preheminence of its Competitresse to the value of 1500 yeers as having been that Way of Government wherein the Primitive Churches of Christ through his gracious wise indulgence administred unto them by his Apostles in this behalf rejoyced for the space of about 200. yeers as Mr. Burton in his Answer to Mr. Prynn's two first pieces upon this subject lately published cleerly manifests p. 19. and 24. shewing moreover how these Churches in time came to degenerate in point of Government and to lose their spirituall liberties therein 2. Whereas the opposition of the generality of Magistrates Ministers and people to this Way is pleaded in barre to the legitimacy and truth of it We answer 1. That according to the tenor of Poeticall story Vlysses after twenty yeers absence from his house and home was grown out of the knowledge of his friends and neighbours yea Penelope her self his wife knew him not at his return at first but upon some conference and discoveries otherwise hee became known both to the one and the other Nor should it seem strange to any that a Church-government set up by the Apostles so many hundreth yeers since and having for a thousand yeers and upwards been in exile the rights priviledges and possessions of it seised upon and usurped by others should not presently at the first return of it be acknowledged by the generality of men no nor by the generality of her friends themselves I mean godly sober and understanding men whom I call her friends because I make no question but there lies love and friendship to her at the root and bottome of their hearts though there be a crust of enmity and opposition at the top for a season Joseph will in due time make himself known unto his brethren 2. Though numbers of those that are opposite to this Way if we compute the generality of them be confessedly far greater then of those that plead for her yet the barren begins to rejoyce and to beare children apace and the desolate may in time come to have more children then she that hath an husband John Baptist had many moe Disciples and followers at first then Christ himself yet ingenuously subscribed to the dignity of Christ above himself saying He must increase but I must decrease Joh. 3. 30. 3. The judgements both of Magistrates and common people concerning this Way depending chiefly if not solely upon the judgements of Ministers it is the lesse strange that there should be found such a grand concurrence in the judgements of both against it especially for a time There are these twelve Reasons among others why the judgements of Ministers especially may according to the course of humane affairs in other like cases stand off at some distance form this Goverment for a season First their judgements have for a long time conversed familiarly with another and that with approbation and contentment by means whereof there is a kinde of a pleasing sympathy or connaturalnesse growne between them which is such a conveniencie or accommodation that nature will not suddenly quit or lose nor without good consideration No man saith our Saviour that hath drunk old wine streight way desireth new for he saith the old is better Luke 5. 39. Secondly godly Ministers more generally stand publiquely declared in their judgements for another Government And how hard a thing is it even for good men in the Philosophers phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do execution upon their own tenets and opinions especially when they have own'd them in the sight of the world The casting out of his son Ismael is said to have been a thing very grievous in Abrahams sight notwithstanding he had the advantage of the expresse Commandement of God upon him to make it easie Gen. 21. 11. It is confessed that this haply with some others of the Reasons following beares as hard against some Independents in their adhesion unto and stiff-standing by their Way as it doth against Presbyterians in their resolvednesse for theirs But this rather confirms then any way infeebles the argumentative authority of it for that probation which it undertakes Thirdly many Ministers conceive that if they shall pull out but one stone out of their building though never so ill laid they shall shake the foundations of the whole fabrique and that in case themselves should begin with any one of those Doctrines which they have taught to disclaim it the people will follow their example herein and do the like by all the rest Whereas on the contrary the truth is that to separate the vile from the precious is to raise the honour and esteem of that which is precious and the cancelling of some things which a man hath taught as erroneous is an high confirmation of all the rest according to that Schoole maxime Exceptio firmat regulam in non exceptis Fourthly many by being declaredly ingag'd for such or such an opinion have fared the better for it either in their credits and reputations or otherwise yea and haply at unawares have gained deep interest and honour with persons of name and prime respects in the world by means of a co-ingagement in the same opinion with them Now as
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
adding after a parenthesis of much untruth there being many that have represented the way he speaks of in her native colours and lineaments that I rather aggravate then extenuate the guiltie of the said passage by my explanation which he there recites I answer 1. That for matter of guilt the passage referred unto standeth as yet cleare innocent and untouch'd as concerning any thing in way of demerit that hath been prov'd against it 2. As concerning the explanation that also keeps its standing and that upon holy ground notwithstanding all that Mr. Prynne hath done or attempted to doe for the removall of it manet illa suóque est robore tuta Yea the truth is that in all his contra-remonstrance he hath not so much as once touch'd or mentioned that which is the maine base or foundation of the principall conclusion managed in the said explanation and principally opposed by him The conclusion is not that which Mr. Prynne extracts from the passage which he cites viz. that there is not onely an improbabilitie but an absolute impossibilitie that the Parliament should have any power at all to enact Lawes and Statutes in matters of Religion Church-Government c. Here are words which the explanation knows not either in the letter or in the spirit of them as by name these not onely an improbabilitie an absolute impossibilitie no power at all c. but the maine conclusion driven at in the passage is this That the generalitie or promiscuous multitude of the Land have no authoritie or power from Christ to nominate or appoint who shall be the men that shall order the affaires of Christs Kingdome or institute the Government of his Churches The maine foundation or base of reason upon which this pillar of Truth stands in the said passage is this Because such an Authoritie or power viz. to nominate or appoint who shall order the affaires of Christs Kingdome or institute the Government of his Churches is greater then ever Christ himself had I meane as man or Mediator at least then ever he exercised which in the sequell I explaine and prove Now then this is that which I say that Mr. Prynne in all his long reasoning against the Conclusion doth not so much as with the least of his fingers once touch this ground or answer any thing at all to it So that he hath not as yet the least colour or pretence to blame me if I be not proselyted to his opinion by what he hath written here And because I desire faire and Christian quarter with him for the future I doe here promise and protest in the sight of God Angels and men that if Mr. Prynne shall at any time God preserving my life and understanding plainly and substantially demonstrate and prove either that the generalitie and promiscuous multitude of the Land have a power greater then ever the Lord Christ himself had or exercised as man or Mediator or that a power to nominate and appoint whom they please amongst men to order the affaires of Christs Kingdome and institute the Government of his Churches is not a power greater then ever Christ had or at least exercised as either man or Mediator I promise and protest againe as before that if Mr. Prynne or any other shall at any time clearly and fairly prove either the one or the other of these propositions I will pull downe with both mine hands what I have built up but with one and without any more adoe joyn judgement with Mr. Prynne touching the power of the Civill Magistrate in matters of Religion but till this be done I neither see how Mr. Prynne can with a good conscience persist in his nor require me to desist from mine It is true the Lord Christ as Mediator had all power given him both in Heaven and on Earth Mat. 28. 18. That is had the whole and intire execution and transaction of all his Fathers will pleasure and decrees concerning all men Angels creatures whatsoever put into his hand power And hath given him Authoritie TO EXECUTE judgement also because he is the son of man Joh. 5. 27. But he had no power or Authoritie given him to carry any thing contrary to his Fathers will or pleasure Verily verily I say unto you saith he himself Joh. 5. 19. the Son can doe nothing of himself but what he seeth the Father doe c. So againe ver 30. I can doe nothing of my self Now then as Christ had no commission or power to give eternall life but onely to those whom God the Father had given unto him Joh. 17. 2. Joh. 6. 37. So neither had he any Authoritative power to institute or appoint any other government for his Churches then that which he had seene with or received from his Father much lesse had he any such power to delegate unto men least of all unto unsanctified persons and rude multitudes a power of nominating whom they should please to appoint and settle what government they pleas'd in the Churches of God Certain I am that Christ never exercised any such power as this and therefore have little hope of being convinc'd that he ever had it Howsoever let us give the Gentleman an unpartial hearing in what he pleads against the aforesaid Conclusion 1. To his former marginall Annotation p. 22. honoured with a Preface made of this word Note wherein he tells me that Gamaliel and my Text never taught me any such Anti-Parliamentary Doctrine I answer that neither doth Gamaliel nor my Text nor any other Text whatsoever in Scripture teach Mr. Prynne to call the truth an Anti-Parliament try Doctrine But both Gamaliel and my Text teach me to take heed of fighting against God and I being taught so high and necessary a point of wisdome conceiv'd it my dutie not to eat such a morsell alone but to spread a Table for as many of my Brethren as pleas'd to come and sit downe and eat of the same with me I and my Doctrine are onely in such a sense Anti-Parliamentarian as Christ and his were Anti-Cesarean 2. To a second Marginall note in the same page ordered likewise to be noted as the former I answer likewise that though people have authoritie to nominate such who by the rule of Gods Word may limit some particulars though not by their own bare Authoritie without or against the Word yet it followeth not either 1. That they have authoritie to nominate such who shall have authoritie by vertue of such nomination to peremptorize by fire or sword all their limitations whatsoever as agreeable to Gods Word Nor 2. Doth it follow that in case their limitations should be agreeable to the word of God therefore they have power to compell any man by externall violence to subject either in their judgement or practise unto them especially whilst they are not able to convince them of any such excellency in these limitations as an agreeablenesse to the word of God It is no waies agreeable