TRUTHS DEFENDER, AND ERRORS REPROVER: OR A Briefe Discoverie of feined Presbyterie dilated and unfolded in 3. distinct Chapters.
- The first, shewing what English Presbyterie is.
- The second declareth what the failings and errings are, in the practise of those that have constitution by Ordinance of Parliament.
- The Third Chapter discovereth the conceited fancies, of such as minde not Parliamentary directions, either for their constitution or execution and yet denominate themselves Presbyterians.
And both Parties being found guilty of transgression, are admonished to repentance, according to the rule of the word of the Lord, that commandeth his servants, saying, ‘Thou shalt in any wise rebuke thy Neighbour, and not suffer sinne upon him, or as it is in the Margent, Or thou beare not sinne for him’ Levit. 19. 17.
And also Capt. Norwoods Declaration, proved an Abnegation of Christ.
By J. G. a servant to, and lover of the TRVTH.
LONDON, Printed by Matthew Simmons, next doore to the golden Lyon in Aldersgatestreet, 1651.
TO THE Right Honourable JOHN BRADSHAW LORD PRESIDENT of the COUNSEL of the STATE of ENGLAND.
MEeting of late (my Lord) with some strange undertakers in point of Church-Governement, who thought they had done well, and yet missed at a great distance the marks both divin and humane, not onely in that which concerned their impowerment, but also thier direction for government, and finding my Brethren injuriously dealt withall, and over-mastered by more then ordinarie insultation, I could do no lesse there & then, but defend them by my advice and counsell, which did so seasonably relieve and refresh them, as that they earnestly desired, that I would send them the like in writing, for their better satisfaction, and vesoluton in future times, whose Christian importunity, hath so prevailed with [Page] my weake abilitie, as that I have made a briefe, yet a true discoverie of fained Presbyterie: And notwithstanding your Lordship, hath formerly taken notice, of the contents of the two first Chapters, yet that experience I have had of your ready eare for hearing, and soundnesse of judgement in knowing, makes me bold to acquaint your honour with the whole discoverie, and therein especially with the contents of the third Chapter, in which are such strang and new things, as I presume your Lordship never read the like, and I humbly beseech, that my boldnesse may finde pardon of your goodnesse, & amongst your great Offerings let this mite of mine receive acceptance from him whom the Lord hath made his servant and yours, to serve him the great God of Heaven and earth, and your Lordship in a higher imployment.
My Lord, no sooner had I thought thus to conclude this short Epistle: but presently was given me a grosse delusion of Captain Norwoods asserted under his owne hand. And wondring that such an impudent falshood should put on a face of confidence and boldnesse, I thought it my duty to the Common-wealth in a few words, to breake his bands of [...]ruths restraint asunder, as Sampson arose, and cast away the Strumpets intanglements: And because I have declared before against these approbrious injuries offered to the misterie of godlinesse, touching our Lords personall death and resurrection, I thought good to add them, and this to the aforesaid discoverie, commending all to your Honours meditations, Who am alwayes ready to serve you,
A Discoverie of fained PRESBITERIE.
FIrst, Presbyterie is that regulate way of a religious Christian profession, that is declared by the Parliament. And Secondly, feigned Presbyterie is something denominated like it, being taken up at the pleasure and will of diverse Christians, carrying on thereby an arbitrary way of bondage and slaverie towards their weake Brethren, who give themselves up to the will and pleasure of such as erre, not knowing the Scriptures, notwithstanding their pretence of Church-government.
The first Chapter, shewing what English Presbyterie is.
FOr the first sort of Presbyterie, it is such as Authority instituted in anno 1645. 1646. and 1647. by the power and vertue of divers Ordinances of Parliament: And first, we must take notice of such rules and directions, as doe enable each Parish, to make choice of Elders, and that is when a County or Country is made a Province by Authority of Parliament, that Province divided by them into Classis, in which Classis respectively there are nominated Ministers and others to be Judges and Triers, who are authorized to trie and examine the elected Elders, which the Parishes in the said Classis shall present unto them, under the hands of the Minister and Church-Wardens, and within 14 dayes after Election, to heare the exceptions against them, made and exhibited by any Parishioner or others, in matters of ignorance or scandall committed within 12. moneths before, according to the descriptions of both enumerated in Ordinance of Parliament, October 20. 1645. and as the Triers shall judge, either to approve, or disapprove, the said Elective Elders, and when the convenient number, more or lesse, chosen by the Parishioners, be approved of, then and not before, are they in capacity to act, that is to meet once a weeke or oftner; and the Congregationall Eldership, consisting of Minister and Elders, or the major part of them are impowred to summon before them, the Parishioners or any part of them, to examination in maters of ignorance and scandal, according to the particular heads, of each enumerated, in the Ordinance before mentioned, and they are impowered further, to take an Oath of such witnesses, as shall [Page 2] accuse the examined; and as the Eldership shall judge, to admit, and suspend them from the Lords-Supper, and further it is ordained, that of the Congregationall Elderships, are made and constituted all other degrees of Presbyterian government, for by one Minister at the least, and two ruling Elders, sent from each Congregation, is made and constituted the Classicall Elderships, who are to meet once a moneth, and by two Ministers, and foure Elders sent from each Classis, is made and constituted the Provincial-Assembly, who are ordered to meet twise a yeare, and so by the like sent from the Provinciall, is the Nationall Assembly made and constituted, who are alwayes to attend the High Court of Parliament. And it is also provided, that for the reliefe and righting of such as shall thinke themselves wronged in the Congregationall Elderships, that such shall have liberty to appeale from them to the Classis, from the Classis, to the Provinciall, from the Provinciall, to the Nationall, and from them to the Parliament, if right may not be had otherwise: And further, each Classis being constituted, they are also impowered for examination and ordination of Ministers.
The second Chapter shews the errours and failings of this first, which is the best sort of Englsh Presbitery.
FOr although this way and order was first ordained for the good and bettering of Christian Congregrations, yet wofull experience hath proved it to be very prejudicious and injurious, through the ignorance of some, and malice of others, against the streight way of the Lord, and the Children thereof, for whereas the Elderships ought to have proceeded according to the rule, for the increase of grace, love and knowledge, and the maintenance of peace and amitie, for the flourishing of true and pure religion, instead thereof, they have acted by their owne corrupt mindes and wils, and vented their hatred and spleen, and have prevented truth, and promomoted falshood, and where there was quiet and peace before, they have now raised up discord and dissention, and instead of denying themselves, and bearing with, and edifying one another, they have destroyed and devoured each other, witnesse the third Classis of London, and the assemby of Syon-Colledge, which Committee as they call themselves, did declare in print to all the world, that this forementioned government was the will and appointment of Jesus Christ, and avouched it to be jure divino, and of themselves made additionall Orders, without notice to, or leave given them by the Parliament: That all Elected Elders of every Parish, should have their names very fairely written, and set upon the Church doore, desiring any whomsoever, that could make exception against any thre mentioned they should be heard, at such a time and place, where the Triers would sit and [Page 3] receive all such accusations, they observing no rule or directions therein, provided by the Ordinance of Parliament, neither for the time limited, nor the particulars enumerated, nor the competetency or number of witnesses required, whereby illimited Jurisdictions, innovations, and arbitrary proceedings may be avoided, and as this lawlesse Committee then, and the Triers afterwards declared their owne wils, so they all acted as corruptly; for I knew a man then chosen an Elder in one of the parishes of the third Classis, whose election was with the greatest freedome and affection of the Parishioners, as any that hath been chosen, the man being auntient in the Congregation, and had gone through most Offices amongst them, and it so fel out at the same time, there was another younger, yet a richer Parishioner, chosen also, that was one of the Triers nominated in the Ordinance, who causelesly, divers times before had declared himselfe an opposer, of the former, and in the Vestry he affirmed, the Party they had chosen should never be allowed of, and presently used all his endeavour, to finde cause of exception, in such a malicious and inveterate manner, as the whole Parish tooke notice of it, so that at the next Vestry, some of them blamed him, that the State having appointed him a Judge, he should so maliciously make himselfe the Accuser, the Prosecutor, the Condemner, and Executioner and all: To whom he made this answer againe, he whom you have chosen shall never be allowed of, and I will never give him the right hand of Fellowship, nor be reconciled unto him; upon his thus speaking, the opposed Elder desired the Parish to take notice of two things, in his implacable adversarie; First, That he sets up his owne will, above the Ordinances of Parliament, which gives you power to choose your owne Elders, and leaves it not to his perverse will and pleasure, and againe he supersedes all the rest of the Triers and Judges, for the Ordinance refers the Tryall and approbation to nine men, or any fix of them. And Secondly, he exalts himselfe above God, and his Ordinances, in saying peremptorily againe and againe, I will never be reconciled; for Gods word commands, and his servants beseech the contrary; wherefore I pray (said he) observe what an unworthy Elder, and Judge you have chosen to governe you, for his opposition is not so much against me, as against you all, for your yea, is his nay, and you claime a Publique interest in me, but he denies it you, from the which to be excused, tends to my particular ease and freedome; and truly, as this his beginning was vile and corrupt, so his prosecution abundantly exceeded in hatred and malice, for in all hast, he caused divers exceptions to be drawn up against him, which he pretended to be scandalous, both in practise and Judgement, and upon summons, the accused appeared, and after their Clerk had read the exceptions, he required a Copy of them, which being denyed by the Prolocutor, (which afterwards through much importunitie was obtained) he then presently disclaimed and disavowed so many of [Page 4] them as tended to practise, and that most of them were false in many respects, and requiring them to proceed, by the rule limited to a year before, for the time, the enumeration in the Ordinance for the particular matters, and two honest Christians at least for evidence? doe you tell us of the rule wee should walk by (say they) we would have you know we are not tyed to the letter of the rule, but the meaning of it, is left to our judgements: I hear you, said he, but I never heard before of a mystical humane Law, & I tel you all plainly, that if you wave the letter of the Ordinance of Parliament, which is your direction to trie me by, then I would have you know, I have as much power to try you all, as you all have to trie me; and added that he was sorry to finde them so unlimited and arbitrary in their proceedings; and because the exceptions in practise were vaine and frivolous, and no way ordered by the Ordinance, I will not now mention them, but referre them to another day of hearing, and proceed to give you a Breviate of the Exceptions touching scandalous judgement: The first was that he had affirmed, That the first day of the weeke was not commanded in Gods word to be a Sabbaoth. He answered, I have so affirmed, and if it be an errour so to say, then shew me it commanded in the word of God, to which they did not reply, but proceeded and said, it was further objected against him, that he denied the moralitie of the Sabbaoth. He said, before I can properly and clearely answer you, I must aske you a question, what you meane by Sabbaoth, whether the signe or the thing signified? And also what you meane by moralitie, because, I do not finde the terme in our English tongue, used in the Scripture? The Prolocutor or Moderator, being at a pause, I answered, I affirme that the command of the seventh day, extended not to the Christian Gentiles, and I think you are all of my mind, or else you would observe, and not prophane it as you doe.
Secondly, I do hold that which the seventh dayes rest did signifie, doth remaine and continue to the end of the world, and in some respects forever also, and pulling out a Bible out of my pocket, read part the of third and fourth Chapters of the Hebrews, and opened to them those Scriptures, that speak of the Sabbaoth, or rest of God, before mentioned, also by the Prophets David and Isaiah, saying, To day if you will heare his voice, harden not your hearts, least you enter not into his rest, &c. And againe, Wee that have believed, have entred into his rest, and have ceased from our workes, as God did from his, proving to them by the Scriptures, that the rest that remained unto the people of God, was a spirituall rest, and not a corporall, and you that are Ministers here, said he, know well enough, that it is concluded in the harmony of all Christian Churches, their confessions, that the command for sanctifying the first day of the weeke, is an Ordinance of the Church, but they being weary of his exposition and exhortation, they replyed little, and less [Page 5] to the purpose, but proceeded to further exceptions, and said, that he was accused for affirming, that divine examples, doe not alwayes binde the conscience of a Christian, to which he answerered, that in saying so, he said no more, then what themselves justified, for said he, there is a divine example, that the baptizer and the baptized, descended personally into the water together, and you baptizers follow not this holy example; they replyed, it was not the custome of this Country: Behold said he, your hands and your tongue, and all that you doe, is against you, to justifie that to be lawfull in your selves, which very thing, you accuse in me for a scandalous exception; These and such like, they debated some three or foure houres, but I will not tell you for shame, how shamefully they parted from my Friend, least you should be ashamed to heare it: But to put a face upon the businesse, they summoned him twise or thrise afterwards, to make him wait, but they durst not dispute, and he finding their delayes, were to the Parishes prejudice, in their right, and for their satisfaction, he made the case knowne to that worthy, and now Right Honourable Counsellour, whose place is too high to declare his name, in so low a discoverie as this; yet I cannot doe lesse, then tell you his judgement was, that the Triers had much wronged the accused, in not bringing his accusers, face to face, according to Ordinance of Parliament, in such cases provided, and commanded him to tell them so from him, which Message he delivered to them, the next time they sate; which when they heard, they told him they did not believe him, wherupon he required them as they had power to take an Oath, so they would give him his Oath to confirme the truth of it, and when they would not, required what answer he should returne to him that sent him, they said, that they could not approve of him to be an Elder, he desired their reasons, and their hands for his removing, that the Parish might choose another, all which they unworthily denyed him, notwithstanding the Ordinance required them.
If such grosse injuries as these, through selfishnesse and carnalitie, have been done by the best and choicest Presbyters, by the Judgers and Triers, such as were heedfully and consideratly appointed, by immediate Authority of Parliament, and if it be so with the best, what can wee expect from the choice of the multitude, both Parochiall and Classicall, of which if I had but time to tell you, would make both your eares to tingle, to heare what ignorance, contradictions, nonsense & impentenency they are guilty of, besides their Pride, vaine glorie and hypocrisie: yet a hint of it you shall have in the Chapter following.
The second sort of English Presbyters, are such as take upon them the name of the former, and are in some practises like them, but wholly without institution by Authority [Page 6] of Parliament, who in their practise heed not, but are opposers both of the Law of God and Man. therefore
The third Chapter discovereth the conceited fancies of such as have no authority for their practise, but their owne inventions.
FIrst, for the constitution of their Church-Officers, they minde not the Ordinances before mentioned, thereby to be made capeable for election, nor to be impowered being elected, and allowed, but according to their owne inventions, goe on in the name of Presbyterians, and choose Elders and Deacons, whereas the Parliament knew well, that the Office of Deacons was sufficiently already provided for, by divers Acts and Statutes under the name of Church-Wardens, and Over-seers for the poore, and therefore have wholly left out, that sort of Church-Officers, in their Ordinances, thereby giving us a cleare evidence, that they never intended to destroy Parochiall Congregations, as these men unwarily doe but to reedefie and repaire them, by adding a helpfull, carefull, and watchfull Office of Elders, to those Officers that were formerly, although they prove not as they were intended, and such as doe thus practise a Presbyterian way in the Parochiall Congregations, not authorised as aforesaid, it is so farre from being beneficiall, as that it will prove wholly prejudiciall, and it tends more to a Teaching sense of the supreame Judicature of this Common-wealth, then of obedience, Of selfishnesse in judgement, then of sincerity of Engagement, for if such as were ordained prove not to the purpose, what can we expected of them that ordaine themselves? and if those faile that are regulated, what can wee looke for from such, whose rule is their will? how helplesse are the people that submit to them, that are not provided for to appeale from them, to free them from the wrongs they shall doe them? what defence shall a Christian have from amongst them, for speaking the truth in reproofe of their false Doctrine, you may judge what they will doe with you hereafter, by what they doe, and have done heretofore; have they chosen themselves? have they set up themselves above their Brethren? what good fruit can you expect from such evill Plants? and the choice they made was so strange and new, that as there is no example to Paralell it, so there is scarce a dialect to expresse it, without smiling at it; that such an unanimous people, such a great corporation, and constant communicants, so that I know not a more fuller, or willing Congregation in this Common-wealth, for frequenting Gods publique Ordinances, for these to be denyed the Lords Supper, for five yeares together by the same Teacher, that all on a sudden, through imposing a new fancie of his owne devising, neither warranted by the Law of God or man, but destructive to both, yet [Page 7] all that now would follow, and daunce after his pipe, should be admitted to that he had so long time detained, & yet now also publiquely declared that all that would not ob [...]y his humane invention should not presume to come to the communion, and thus he conceived and brought forth vanity, for being in the pulpit, desiring the people to meet him next morning in the Church, and some fourscore of many hundreds appearing to him, he then taught them a necessity of believing his humane conceiving, to be sound doctrine and then and there, to choose a Minister, and Church-Officers of their own devising. And the first question he askt them, was, who they would choose for their Minister, and with one voice they chose himself, a fair Election to choose one out of one, and he being chosen in such an unwarantable manner as this, and accepting thereof he told them that as they had made choice of their Minister, so now they must proceed to choose other Church-Officers, and for my Assistant, I choose Mr. Maior said he, and Mr Mayor presently chose for his Assistant, an Alderman, then the Alderman chose A. and A. chose B. and B. chose C. and C. chose D. and so one chose another, till eight Elders were chosen to the Minister, or rather chose themselves, and then by their Teachers direction, the last Elder chose the first Deacon, and so from the first, one chose another, till there was as many Deacons begat as there were Elders, and Officers multiplying so fast, from so small a number assembled, they presently tooke Counsell together, how to Officiate, and so at that instant, appointed two weeke dayes, before the next Lords day, to give attendance to examine Communicants, and some did come and were admitted, but others who better knew the difference betweene will-worship, and true worship, forbore, and heard themselves forbidden that, by man, which Gods word did allow them: Now in this respect, those you have for so long time heretofore condemned, shall rise up in judgement against you, and be justified in comparison of you, for as they wave the rules of Authority, and in that are blameable, as you are, yet they doe it without doores, and not within, they leave all quiet at home, from whence they goe, whatsoever they doe abroad where they are, but you befoul your own nest, set fire of your own house, cause divisions and dissentions in your owne Congregation, that before was quiet, so that nothing can be expected from you, by your owne doings, but confusion and destruction; wherefore I advise my Friends that are free, not to medle with such as are subject to change. And these [Page 8] things being so, for my Brethrens cause I must speake, and for the truths sake, I cannot keep silent; my Brethren are captivated and inslaved, and the truth is with-held in unrighteousnesse, by such as exalt themselves above all authority, that is, all that are called God, for as their Discipline, as they call it, is warrantlesse both for matter and frame, so are their doctrines, which forces me by way of discoverie, thus to dissect and anatomize the whole body, or rather a Monster of this fained Presbyterie. Not long since it is that I heard this Minister on Mich. 4. 3. in these words, And they shall breakr their swords into ploug-sheares, and their speares into pruning-hoocks. Affirming the Prophet in these words, prophesied of the Churches state and condition under the Gospel, before the Lords comming or generall resurrection, on whom should be poured forth such great gifts of the Spirit, that they should in converting men unto God, turne their finnes into graces, and their wickednesses into rightousnes O strange ignorant unheard of expression! not only contrary to divine, but naturall principles, how will this Teacher prove, that that evill must be turned to good, which God commands to be cast away, broken off, killed, and forgotten, a thing so contsary to grace, that the fountaine thereof washes it away,, from the truly converted, the Minister endeavoured to prove this doctirne by a Paralell Scripture where Wolve are turned into Lambs, and smarling dogs into harmelesse sheepe, as he said, alluding to Isaiah 11. 6. The Wolfe shall dwell with the Lamb, and the Leopard shall lye down with the Ktd, &c. Now the Gentleman is not alone in this last Exposition, for many others besides him, have declared the same mistake, neither is this last Scripture paralel to the first, for this last proves evill creatures shall be made good, but not as you expound the first, that wickednesse shall be converted and turned into goodnesse: Sir, I dare not use my strength, now I have you at an advantage, through your own weaknesse, but for your further information, I affirme, that neither of these places are figurative, but both litterall expressions, and teach not the doctrine of mans conversion, but the whole Creations restitution, holding forth the state of perfection, and not that of regeneration, according to Rom. 8. that when he sonnes of God shall be revealed or manifested, then also shall the whole Creation in the Apostles meaning, participate according to their abilitie and capacity, in the glorious liberty of the Inheritours of salvation. And I further affirme, that the Elect of God are never called in the Scripture Dogs and Swine, as the Reprobates are, because the truly sanctified 2 Pet. 2. 22. [Page 9] never returne to their loathsome vomit againe, nor the purely washed, to wallow againe in their filthy mire, nor after putting their hand to the plough, to turne back, nor never shall tread the blood of the holy Covenant under their feet, after they are throughly sanctified thereby, nor sinne willingly, in hating and despising the blessing after the true knowledge of it, and in this respect only, it cannot be said of the Saints, as of the wicked, but such were some of yee, although in other respects it may be so said.
Now my conclusion shall be an exhortation to repentance, for when we have done, that we should not have done, the next way we are to take is to repent of it, therefore see how you have transgressed the rule, which saith, Give unto God the things that are Gods, and unto Cesar the things which are Cesars; that is, to the supream power, whether it be in one or many, the things that pertaine to them, now both the Law-givers require submission to their directions, that so there may be quiet and order in the Common-wealth, without which you are not true thereunto, & so walk not according to your engagement, & for you to raise up a select Congregation out of an authorized or legal one, it tends rather to strife and dissention, then peace and unity, and thereby as much as is in your power, deny that to Cesar which belongs to him, and in so doing you deny God his due also who commands obedience to every ordinance of man for his sake, and for your conscience sake also. And for asmuch as you are all before named, faulty in one respect or other, I admonish you all to repent, and advise you to looke higher, then these outward externall administrations, which are common as well to outward Christians, as to those that are inward, and labour for that holy-eye-salve, which will enable you to see and discerne those spirituall high and heavenly administrations, that none but the Elect, called▪ and sanctified, can understand or participate in such peculiar treasures, and priviledges, that the world can neither give nor take away, which will make us Christians indeed, and Members of the Church of Christ indeed, and true worshippers of God indeed, and to be approved (though not of wicked men, yet) of God, in whom I am
Captain NOR WOODS Declaration, proved an abhegation of the truth of Christs incarnation, discovering therby those strong Satanical delusions, to which he is given up, even to the beliefe of lyes, in opposing the Author of salvation the Doctrine of regeneration, the hope of the second and better resurrection, and the glorious and endlesse reward in the world to come.
ANd because wee are to deale with the old Nicholitan Doctrines which alwayes hath been and now are the Depths of Sathan, we must first premise such Tenets of his, which are plainely avowed, or else from what he hath written, necessarily or absolutely concluded, remembring also that he will yeild to all manner of Scripture readings, although never heeding their proper and distinct meanings, and I marvaile to finde this Declaration in Scripture expression, for as much as he and his have most wickedly affirmed, that the Scriptures the Old and New-Testament is Ante-Christ, even that Scarlet cloathed whore, which hath made the Nations drunke with the wine of her fornications, now you shall finde this abhominable boldnesse accompanyed with miserable ignorance, of the faith the just doe live by, in that he knows not what the hope of true believers is they stand by.
For page 5. and the last line, he is as corrupt in his expressions, as he is in his delusions, for the Apostle doth not speake in his language of the Saints bodies in the resurrection of the just to call them earthly, and beastiall, like the beastly Spirit he is lead by, but being guided by the holy Spirit of truth, cals them incorruptible, immortall, spirituall bodies &c. 1 Cor. 15. and proves plainely that the resurrection of the body (that which the Captaine denyes) to be an unquestionable truth, by the common and dayly experience of the sowing and growing of seed, vers. 37, 38. thou sowest some bare graine of wheate or other (which is not quickned except it dye) but every seed [Page 1] comes up with its owne body, not bare, as it was sowne, but glorious or cloathed upon, so also is the resurrection of the dead, saith he, meaning man, its sowne in corruption, it is raised in incorruption, it is in dishonour when it is sowne, but it is glorious when it is raised, verse 43, 44. A more cleerer and fuller manifestation of this I made to Mr Royle in my defence following, in the 5, 6, 7, and 8. pages of Lamp of light, as also in my first answer to him, The Cure of deadly Doctrine, page 4, 5.
Furthermore as Capt. Norwood doth in his Confession of Faith, pag. 1. in words acknowledge the divine nature of the second Person in the Trinity, as giving to him the name and title of infinite power and wisdome in Creation, according to that which is written, By it all things were made, and without it, was made nothing that was made: so farr his expression is true, what ever his meaning be of the divine nature, but whereas he further saith, which is also called Christ the first borne, or only begotten of the Father, or the annointed, these titles or appellations cannot relate to his divine nature alone, but his humane, as the name Jesus or Christ was given to his person, when he was circumcised, his proper name by which he was known from other men So the Prophet David in Psal. 89. 27. applies the appellation of the first borne, to Christs humane nature; as a King in his glorious Kingdome (and yet not divided from his divine) I will make him my first borne higher then the Kings of the earth, pointing to the time when he shall take unto himselfe his great power and personall reigne: Agreeing with another expression of his, in the Psal. 2. 6. I have set my King upon my holy hill of Zion; that is, Christ personally and not mystically, and by this name he cals his Church and Kingdome, also Ephraim (saith the Lord by Jeremiah the Prophet) is my first borne, Jer. 31. 9. Likewise the Capt. applies the terme only begotten of the Father to the divine, which most properly is applyable to Christs human nature, his incarnation, and so doe the Prophets and Apostles speake Psal. 2. This day have I begotten thee, God the Father speaking to God the Sonne, in and by David, and so the Apostles testifying to Christs incarnation, death and resurection, Acts 13. 30. they prove it by the same Propheticall words, foreteling of Christs comming in the flesh, Thou art my Sonne, this day have I begotten thee, and they add for further proof of Christs humanity, vers. 35. wherefore he saith also in an other Psalme, Thou shalt not suffer thy holy one to see corruption, Psal. 16. which words point plainly to Christs body in the Sepulcher, and in proofe hereof the Author to the Hebrews is beyond all exception, for in this [Page 12] respect only of the personall suffering of death, he was made a little lower then the Angels, who as touching his divine nature, he was above them, but in regard of his humanitie in suffering inferiour, now see (most ignoble Captaine) how your opposition exceeds the cursed Jewes crucifixion, for they did but kill that body of his which through the power of God was raised the third day, but you utterly destroy, deny, & annihilat that body, and roared it out dayly to your deluded Disciples, that Jesus Christ is a quallitie, and no way to be conceived or understood personally for that you make an Allegorie.
Observe further, that whereas this Captaine unwarily hath joynd these termes annoynting and annointed together, thereby as he saith to declare the second glorie or manifestation of one Unitie in the Trinitie, and yet plainely abnegating and denying the humane nature of Christ, how the infinitenesse of unction, in any true consideration can be said to be annointed within it selfe, implies finitenesse, and for as much as the finite annointed is inferiour to the fulnesse of annointing being infinite, I know not how he will cleere his owne words from obsurditie, but in this grosse mistak he concurreth with his Friend Mr. Royle, which makes the letter of the Scriptures, that speake of Christs humane nature, to be but figurative expressions, and fulfild in every one of them by severall removes and degrees of dispensations, as you may see more cleerely opened in the 4. and 8. pages in the Lamp of Light following. Againe, the Capt. in page the second hath these words, the same Christ I stedfastly believe to be my only and alone right, and life, and salvation, and so much, and so farre as I have attain'd him or it, or rather he or it is risen up or brought forth it or himselfe in me, so farre I judge my selfe to live or be alive, or saved,, or to have attaind salvation, &c. under which plausible words of his, lyes abundance of corruption and rottennesse, for he intends by the Partie spoken of, not only himself, but every man also, and by him or it the light or life before mentioned, which he saith is inherently in all man-kind, as the soule in the body, and when he that is his fancied Christ Jesus, is manifested and revealed or raised, then is this salvation accomplished, the resurrection at the last day finished, and the world to come possessed, and all what glorie soever the Scriptures speake of, or the Saints of God hope for, is now compleated and perfecteded in men, in which insertion is included many grosse falshoods and absurd contradictions of the truth of God. First, That a mans happinesse and salvation proceeds from something within man, as he is man, and not from some one thing [Page 13] without him, and so becomes happy, by himselfe, or by something of himselfe, which was borne with him, and not by imputation of anothers righteousnesse from without him. And Secondly, he overthrowes all future hopes whatsoever, and affirmes there is no other resurrection, glorie, or happinesse then what is enjoyed in men, in this cursed world, in this vild and corruptible body, by which it plainly appeares the man is both ignorant and destitute of the lively faith, and assured hope of Gods elect, for which there needs no greater proofe against him then his owne confession, which wild and mad doctrine, is further discovered and condemed in the Lamp and cure following.
Againe, the Capt. seemes to vaunt much of his knowledge of heaven and hell, and saith that there is no other of neither, but what is now in mens bodies, a thing as strange as the rest, yet that he may be prov'd deluded, we must first consider that the terme heaven is variously taken, and hath different meanings in the Scripture: first in a strict, secondly in a more generall sence; in a strict sense, is sometimes meant the doctrine and beginning of the Kingdome of Heaven sometimes the righteousnesse of the Kingdome, sometimes the Children of the Kingdome, sometimes the glorious Kingdome it self altogether considered, sometimes the contenent and place of this Kingdomes perfection. And secondly, in a more generall sense, the profession of the doctrine, and place of the Kingdomes regeneration, now as I formerly told your Brother Royle, in Cure of deadly doctrine, pag. 4. that the truth of tearmes is the preservation of proprieties, which here now I shall more cleerely open to you; And Sir, I pray take notice, for you to speake indefinitely, as you have done of a tearme, which admits of such different exceptions, in so doing you have spoken altogether unprofitable, because in such cases, the definition shews the meaning, not the tearme, so that in the rule of reason, no man can expect a full answer to a doubtfull assertion, yet that you may be answered we will presume your intention that, by the tearm Heaven, you meane the place, and everlasting glorious salvation of the Saints, now the Scripture shews the place, in which they shall injoy eternall salvation to be without them, I go to prepare a place for you, (saith their Lord) again I wil prepare a place for my people, & they shal be removed no more, now this holie place promised, is the new heavens, and new earth, in which dwelleth righteousnesse, in which place there shall be no evill nor sinne, nor curse, nor death nor sorrowing, nor crying, even such a place of holinesse and perfection, as Adam injoyed in his innocencie, which place was not contained within his body, but his body within [Page 14] it, he personally had dominion over all the whole cr [...]tion, and not all the whole glorious creation contained within his person, but as it was without the holy man in his innocencie, so it shal be with Christ their King, & the whole house of Jacob in their excellencie in the world to come, whereof the Prophets speake, in which all things; that is, all created things shall be subjected and subdued under Christs and his Saints feet, Heb. 2. and then also shall the Kingdomes of this world, become the Kingdoms of our Lord and his Christs, where he and his Saints shall reigne personally for ever and ever, and then all Kings and Kings Subjects shall feare and fall downe to him, for all Nations shall serve and worship him.
Consider likewise how the Saints desired expectation is to be cloathed upon with their house that is from Heaven, which is such an extraordinary glorie as Moses & Elias was cloathed with in the holy Mount, which were visible and transparent beauties as wel as internal: And in the morning of the Saints awaking, at the general resurrection they shal shine (saith the Prophet) as the brightnes of the Firmament, and as the Stars for ever and ever. and so saith our Saviour and Emanuel, As truly God, so truly man, whom you despise and scorne, thus understood and acknowledged, neverthelesse at the end of this world, when the time of separation shall be betweene the Children of the Kingdome, and the Children of the wicked one, Then shall the righteous shine forth as the Sun, in the Kingdome of their Father, and this is added, Who hath eares, let him heare, which hearing eare, your Declaration shews you have not, as certainely as any thing you want in the world besides, and when these things come to passe, as truly speedily they shall, then shall you be forced to confesse a Hell without you also, as well as a Hell within you, and condemned with shame, and cloathed with confusion, as with a mantle, when the undying worme is spread under you, which shall also cover you; then shall you see him and his, whom you now blaspheme and persecute, to be personally glorified, but your selfe justly and everlastingly tormented and condemned except you repent: in the meane while I leave it to all people, to whom these presents shall come, to judge if you be not a lying deluded Prophet.
And as I feare not to undertake the Captaine of my Lords enemies, although he be an uncircumcised Goliah, and▪ a leader of the hoast of the huge Camp of the Philistims, the Lords adversaries: so I feare not likewise to reprove all such Ministers, of all denominations, that pretend to feed and lead the Lambs Army, and to be Shepheards of Gods holy flock, and yet doe let such Wolves as these, to worrie and destroy the harmelesse sheep, and so smite the Shepheard, as to kill and crucifie him the second time, and this done, not in a corner but in the sheepfold, before all their faces, and yet not one of you have had a word to speake, for your pretended Master, nor his faithful Servants, I could tell you where in London and Westminster, both publiquely and privately, by men of your owne coate as you call them, as well as by others at Yorke and Canterbury and all over the Nation, of which the cure behinde will tell you more, how these corrupt, abhominable and rotten doctrines have been plainly advanced and put to sale, to the killing of the head of Christs Church, and the poysoning of the Members thereof, and yet not one of you all as I know of, have appeared in the cause of truth against them; now how will you acquit your selves from that wofull sentence, and lamentable reward of unprofitable Servants, without repentance I cannot tell you, but I admonish you all to looke about you, for the houre of account and reckoning is very nere comming, of which saith he that is your Friend, Come Lord Jesus, come quickly.
These two letters came to my hands after I had fully concluded the premisses, which in regard they concerne the said Capt. and his blasphemy, are thought fit to be here annexed.
MY due respects presented unto you; whereas I understood by a friend of yours, by accident, that you are now about or intend shortly to write, (and that justly) against one Capt. Norwood, a notorious blasphemer in our age, I could not choose but acquaint you with my thoughts upon this subject, viz. That without controversie, 'twill be a very shame to the Rabbies of this time, Presbyterians & Independents both, I meane, that pretend so highly on all sides to the truth of their Master (as they say) and yet leave (like hirelings as for the most they are) his truth and poore flock, to be torne, and rent by ravenous wolves, and not once appeare, or so much as open their mouthes in publique, to speak a word in their behalfe: Sir, the word long before declared is now fulfilled, that grievous wolves should enter, &c. men speaking perverse things, [...], &c. Lovers of pleasure rather then of God, &c. [...]. Whose God is their belly, whose glorie is in their shame, who minde earthly things; to their shame be it spoken; Sir I have herein sent you a Coppy of a Letter writ to a Schollar, Mr Simpson by name, by some sirnamed of Holland, of whose Congregation the said Capt. was sometimes one, and by him excommunicated, as 'tis reported: the language for some reasons is lattin as you see, the effects to delare some horrid blasphemies maintained by a Goldsmith (whose name I know not) and the said Capt. Norwood: and in the conclusion a secret check to Mr. Simpson, as (by his not preaching repentance) being occasion to the said Captaines Apostasie, after whom it is justly feared, many blind (their Leaders being blinde) will draw back and fall into perdition. Sir, I have no more to say but this, that if the thing be true, then goe on carefully and prosper, and let this letter inclosed (if you thinke good) be added to your paper, and the Printer will give you thankes, by which meanes this and the ensuing, and last age, may better discerne and reject the said Captaines blasphemies which is the chiefe thing herein desired by
NUdius tertiùs (Dom.) Conventui, cui presuisti, super insignis ob Apostasiam tantum istius ad exitium usque & tenebras aeternas seipsum & alios ducentis Norwooodi erroribus seu blaphemiâ potiùs & in Deum sua (que) scripturarum eloquia sacra, testimonia veritatis aeternae certissima, Tabernacula at (que) sua, & illa habitantes nefariis convitiis & execrandis accito, fortè quidèm adsui; contra ipsum, at (que) nil certè nisi verum referentes (de erroribus innuo tantùm rebus de navis venditione tunc, memoratis mihi penitùs ignotis) quosdam audivi; audita, verissimè prolata ac testata esse cognovi.
Sepè enim (amici cujusdam primùm rogatu, ducis praedicti domi die dominicâ, quam plurimis undi (que) illùc conglomerantibus interfui. Aurifabrum at (que) Quendam effrontem admodùm ore at (que) impio quasi tenebrarum spiritu inflatum, tibi audita, alia & in super quam plurima, e faenestrâ capite exerto, effutientem, inter quae saepissimè, & deum esse omnia, & omnia esse deum, animam at (que) ipsissimam esse [...], imò & Deum ipsum esse, impudenti blaterantem ore, verbis praeterea conceptis, penultimâ die dominicâ, talia evomuit, scil. Hic (inquit) peccatum AntiChristum esse, ille Romanum pontificem (vel Romanorum summorum pontificum successio nem) magnam illam meretricem Babylonicam (Johanni, in Apocalypsi perspectam) esse dicit, alii atque alia de illâ somniant, Assero autem ego (inquit) Evangelium (testimonia nempè divina) magnam illam meretricem Babylonicam esse, cum quâ scortati sunt Reges terrae, quae at (que) Natione: omnes & totius pene orbis terrarum populor scortationis suae vino sopitos inebriavit.
Plura insuper hisce non dissimilia, audaci admodùm ac fronte perfricti balbutire nequaquam horrentem, vel refugientem, audivi; Norwoodum at (que) ipsum in sui magistri, aurifabri nimirùm verba effutititia etsi, & horrenda, vel jurare tunc paratum fuisse, omnibus astantibus, luce meridianâ clarius perspectum esse constat.
Infanda haec tibi (Dom.) super illis (opinor) dolenti, inaudita ipsa adhùc, & neoterica ratus, scribendo retuli, te at (que) & tuos, de praefato à vobis descito ejiciendo solicitudine haudquaquam obstrictos esse volo; quùm ipsum jamjam, deum in notitiâ retinere nolentem, refipiscentiâ, humilium nempè ac pauperum, spiritu scilicet & corde contritorum dei servorum tenui quidèm statu & implacido, sibi jamdudùm & aliis quam plurimis hodiè delitentibus spretâ & posthabitâ, à Deo in mentem judicii omnis & veritatis expertem mendacia at (que) obcaecatum absorbere inhiantem, traditum penes satanam, praesenti clarissimè constet.
Plura nolo, nisi quod te, (Dom.) execranda ista praefata, odio habere, & in aeternum rejicere, & refipiscentiam (cujus expers omnis, quisquis sit ille vel illa mortalium, adventu Christi domini nostri novissimo, resurrectionis nimirum die omnibus divitiarum, voluptatum, requiei at (que) presentis scatentibus, quibus cordis praeputium non circuncisum est, soporis spiritu semper torpentibus, & callo obductis, otio & mundi praesentis perituri deliciis diffluere potiùs quam resipiscere, eligentibus, singulis atque cervice durâ & spiritu infracto, timendâ valdè, ac tremendâ, mundo & securo impendenti, celeri at (que) admodum nunc gressu advenienti, certè peribit) tuos posthac, ut iram effugiant venturam aeternam, docere admonet
London 23. die Aprilis 1651.Penitus tibi ignotus