Gangraenachrestum, OR, A PLAISTER TO ALAY THE tumor, and prevent the spreading of a pernitious Vlcer, like to have growne upon, and putrified the good report of JO. MADDOCKS, and HENRY PINNELL.
Made up of a true Relation (wherein the faults of the former Impression by Master Edwards are revised, corrected, and amended) concerning some passages at POOL.
By the abused parties I. M. and H. P.
Psal. 56.5. Every day they wrest my words: all their thoughts are against mee for evill.
Psal. 63.11. The mouth of them that speake lies shall be stopped.
Prov. 3.29. Devise not evill against thy neighbour seeing he dwelleth securely by thee.
OXFORD, Printed in the yeare 1646.
THE ensuing narration of my Brother was directed to me some moneths since; but by reason of the great distance betweene him and me, and my unsetlednesse of habitation, it came to my hands but very lately, else thou hadst seene it sooner; though I am sorry thou hast the sight of it (or mine) at all; in this respect, that I feare the divisions of Reuben may encrease the thoughts of thy heart: Not that I desire to scatter in Israel, or divide in Jacob, we to him by whom offences come; would to God they were cut off that trouble thee: my purpose is rather to compose and unite: to that end I here offer this piece of truth to make up the breach made by the untruths of Master Edwards, and his busie Pettifoggers. In one of his Canonicall Epistles (for he thinkes Gangrana is authenticke) there thou shalt find Master Maddocks and my selfe with a viper on our hands; Act. 28.1, 2, 3, 4. some mens bookes are like the Iland of Melita, abounding with such kind of venemous creatures. And though the barbarous people may expect our swelling and sinking, the downefall and ruine of our reputation, by the poysoning of our name and credit; yet I doubt not but to shake off this banefull beast without any losse of life, or hurt of health at all. I once thought to have spread a bigger plaister for my owne sore; but since my brothers salve is enough for his owne wound and mine, I shall contract; but some answer must be put into this infamous Declaration, lest the Knights of the Post be impannell'd, and I found guilty of the heinous crime laid [Page 2]against mee. Reader, thou shalt be judge and I will open the matter before thee as truly as if I had kissed the Booke.
When the seige lay before Sherbourne Castle in Dorsetshire, I went to see Poole; where (by the importunity of some freinds) I preached, August 8. 1645. Captaine Throttle, sometime a Parson, Vicar or Curate, was offended at my Sermon, pretending that blasphemy which S. F. takes for granted to be true, and confidently commends it to a Credulous, Classicall, Canonicall Church-man as a considerable ingredient for the Gangraemist to make up his tumifying volume.
But that thou mayest know the certaintie of those things whereof thou hast beene mis-inform'd, and that it may appeare the offence was taken, through the mistaking of Captaine Throttle, and not given by my discourse, I shall recite onely that passage of his groundlesse exception, laying it at thy feet and leaving it before the barre.
Having occasion to speake of the body of sin and death, as the great hindrance of the Saints comfort, and withall holding forth their remedy and recovery by Christ, Rom. 7. I brought in Paul personating a sad soule in a distressed condition Rom. 7.14, 15, 24. and then proposed him as a patterne of their rejoyceing upon his ground, v. 25. I say (as then I did) that the children of God in the Ecclipse of Christ may complaine of that in themselves (i.) the body of sin and death from which they are delivered by Christ, in respect of their justification, of which I then spake and wherewith I bounded that part of my discourse; and did the Saints allwayes remember their deliverance from sin by Jesus Christ they would not have that cause of complaining in them, which otherwise they will have ariseing from, and tending to the bondage of their spirits. I endeavoured to illustrate the thing and explaine my meaning by a paralell scripture. Psalm. 43. Psalm. 43.5. when the soule doth act upon, and trust in the goodnesse and grace of God by faith in Christ then it is free from disquietnesse: the utmost of my folly was, to prove David and Paul to have but one lippe and speake the same language, which is common to the Saints, this is the weakenesse wherewith I charged Paul. Truely I never [Page 3]denyed that Paul, Rom. 3.23. Eph. 2.3. or any other Saint had a body of sinne about them; but in the handling the same particular I proved all the sonnes and daughters of Adam to be sinners, and to have need of Christ.
Reader I expose my selfe to thy censure. Say, whether (having granted all men to be sinners in Adam, and concluded the old man to be a great hinderer of the Saints comfort and peace) thou thinkest I should (in the same breath) deny any such thing as a body of sinne and death to be in the godly, in any sense: but if thou imputest mistake or forgetfullnesse to me, yet I have another string to my bow. Master Bromhill, a preacher then in Poole, who tooke the notes of my Sermon, and afterward searched them, beare me witnesse before many witnesses that he found no such thing either in his memory or notes. He desired me then to give Captaine Throttle a meeting in private, which I consented unto; the place appointed was at Master Gundrye's house who was then Preacher at Dorchester; there I staid waiting his comming to give him satisfaction in a loving and Christian-like way; Master Bromhill (after long delay) went to him, but could not prevaile to bring him; then I declared my utter detestation of that horrid blasphemy, of which I am accused, in the presence of Master Gundrye and Master Hussey, both of them Preachers and sober minded men. All this would not suffice; the urgency of freinds prevailed with me to preach againe the next day being Sabboth-day, that I might give publicke satisfaction; then I openly in the Pulpit disclaim'd that new borne blasphemy batched in Captaine Throttle's fancy; nor will I ever owne the brats of other mens braines. I told the people also that I was resolved not to turne my backe upon their Towne till I had given and received some satisfaction concerning this matter: on the morrow I expected againe, & sought an opportunity to conferre with this Commander, but could not obtaine it; but the next day when I was taking my leave of the Major of the Towne, he comes in with strange jealousies and suspicions of mid-night preaching and Sacraments, which I never so much as dream't of, but was as ignorant of such doings in Poole [Page 4]as of the blasphemy he charged me with. But when he could not lay his chaines upon me in Poole, he breathed out high comminations what he would doe with me in Parliament; where he durst not shew his face for his eares (for you know how they deale with forgers) nor appeare in this matter.
Thus farre I have clear'd my selfe by two witnesses. But if my memory should faile or be rejected as invalid, and so my first evidence be put by; or if Master Bromhill should be as false-hearted and as double-tongu'd an hypocrite in this case, as he was betweene Master Butler and me when I should have preached at Warum, and so my second witnesse miscarry; yet I have a cloud of witnesses left to make up a third testimony to cleare me from that foule crime of blasphemy, such as will not vanish nor melt away before the brightest Sunne of justice; there be seven and twenty men and women of honest report whom I can produce, who have given their names to witnesse the contrary of what my accuser invented And yet I have greater witnesses then these; God and his Elect Angels will one day appeare for my justification.
Thus then the Gangraene gathers, Jer: 18.18. Captaine Throttle deviseth a devise and smiteth with the tongue. S. F. heares the rumour and busters with his pen; Bayard is as bold with his heeles as any in the teame. There be two sorts of men that deales their blowes as fortune doth her favours, with a blinde eye and a carelesse hand. Jer: 20.10. Report (say they) and we will report, come on't what will; though they are forbidden so to do Ex. 23.1. that Facilefidian and over credulous popularity in Italy presently fall foule on those innocent and harmelesse Hugonites in France, if their Preists, Fryers, and Ghostly Fathers but once bisse and clap their hands at them. How easie is it for a Synedrium, a Conventicle, Session or Assembly of High-preists and Elders to perswade the Common People to Vote Christ to the Crosse when they have procured false witnesse against him? The Convocation at Poole may happily have as strong an influence upon the vulgar in those parts. I know not what should be the intent of S. F. when he went to put upon me that purple sin of blasphemy, which the Captaine [Page 5]had lately plunder'd in Abysso, where such robes are woven, unlesse it were to make the people spit in my face and set their fists about my eares; a better man then I was serv'd thus before me; I shall not thinke it strange to be called Beelzebub the next time. Whatever his designe was I weigh not, but sure I am he told too loud a lye when he did (interpretatively) call me Anabaptist. Let him aske freind or foe, with whom I have discoursed about the point of baptisme, and they will all say his pen run before his wit. But let his paper-winged messenger flie as fast as it can (with the newes as light as it selfe), it cannot come before it is welcome to the Confederate at Ludgate-hill, Master Gowers, (if I spell his name right) who presently, instead of going his rode way to the Assembly, steps aside (I wish he did not wrench his foote nor wrong his conscience) to cast this mite into Master Edwards his Treasury. I doubt be was stung when he put his finger into the Waspesnest. But 'tis no strange thing for one to lose his way in these darke dayes, especially grave men that grow dimme sighted. There be that are called Seers, who yet are so blinde that they grope as in the night and cannot finde the right doore. I wish that this learned Rabbi had shewed the scribled paper to that solemne Assembly, whose learning and gravity I reverence, before whom somebody threatned to make me give an account of my doctrine, which I shall not refuse to doe; that so he might have call'd me in as a brother before he had set his Apparitor to deale with me as a Publican. For I am perswaded the wise men of the Synod would have debated the businesse and reasoned the case with him; they would (it may be) have questioned the validity of his single testimony, and told him that he ought not to take up an evill report upon so sleight a ground; that he should do as he would be done by; Act: 25.16 Qus aliquid Statuerit, alterá inaudita par. te &c. that 'tis against the Roman custome to condemne before tryall; that to shut one care destroyes the principles of Morality and civill Justice; that a man (though an heretick) is not to be rejected till after first or second admonition; that the Church is first to be acquainted with the failings of the Saints, and endeavour their reformation, before the world heare of them; that we are not to [Page 6]take up our brothers skirt but to cover his nakednesse with the lapp of our owne garment; doing all our things in love: Such lessons as these I hope he learnes there, or else I shall thinke the worse of the Presbyterian way as long as I know it. I shall leave this in Master Gowers his study; if he please he may take it along with him to the Convent and have it put to the Question at their next sitting, whether his carriage to me were according to that reformation which they intend?
When I went to Master Edwards for satisfaction I could get little or none at all of him, he confessed he never knew me, nor ever so much as heard of me but by that Letter of S.F. of whom (by his own confession to me) he was as ignorant as of my selfe; and therefore he might have suspected him as well as me; but because one of the Presbytery had laid his hands on it, and it was brought to him by Master Gowers, it was immediately ordain'd infallible, and became worthy of all acceptation to him. But since he doth persecute Ignorantly, (through too much beleife) not knowing the persons on whom the rayling strokes of his false tongue doe fall, the Lord lay not this sin to his charge, but grant that he may obtaine mercy unto repentance. 'Tis high time he call for the prayers of the Church; for he is dangerously sicke of a Gangraene, and is farre spent; I wish he die not of that disease. There is great, feare that the worst is not past with him yet; for aliquid latet, the cause (at least supervenient and accidentall) is not removed nor discovered: there is somewhat got within that festers, though the intralls were not found before; the Gangraene hath a core at bottome; there be Canker wormes lye too neare his heart which feed the malady and foment his distemper, putting him so oft into his burning fits; he feedes upon the Letters and words of Hymeneus and Philetus; 2 Tim: 2.17. there's no likelyhood it should goe well with him till he observe a better dyet. He is so in love with devouring words, Psalm. 52.4. and hath suck'd so long at the Hornets hony-combe that he hath got a blister upon his false tongue, which is swolne so bigge that he cannot keepe it within the compasse of his mouth: his greife must needes grow upon him so long as he fosters it with unwholsome fare; [Page 7]till the malignant humours be banished his bowels, and driven out of his inward parts; till his heart be fortified against rotten inventions, and his eares stopp'd to keepe out the venome of a back-biting tongue, I cannot expect that the rage of his rankling ulcer should abate, nor hope to see him restor'd to perfect health. [...]. His wound is incurable any other way then by cutting it off with the Spirits sword of lenity and love. They which have done him much hurt are an heterodox, heterogeneous, hereticall generation of men which have swarved from the right end of the Commandements (1 Tim. 1.6.) such as make pseudaevangelicall conclusions against their neighbours from Traditionall premises: a superstitious sort of men, a factious sect they are; given to popery and bringing in popish innovations; hanging their faith upon other mens lips; making the rumour of the world the rule of their censure; pragmaticall whisperers, devoted to division; shooting their poisoned arrowes in secret to disturbe the quiet of Israel; Anti-Covenanters, Psal. 64.4. not endeavouring the peace of the Kingdome wherein they live; you may call them Traducers, or Reporters; S. F. let. in Gang. their name lurks in the same Font where I was baptized an Anabaptist: Master Edwards may register them in his Legend, if he please, to lengthen his Catullian Catalogue, and patch up his Cinaedean and scurrilous pamphlets; unlesse he judge them as supernumerary Sybils. They are a very proper potion for his thinne and empty bulke; for these araneous and spider-like ingredients will make his bufonius booke swell to a body of the greatest magnitude. All the feare is lest he take too great a quantity, and so it be with him in his swelling moode as it was with that little high-minded creature which thought to rise above the oxe in bignesse: and this is much to be doubted, unlesse he be like Mithridates to whom poison, was familiar; or that little ugly thing which some Gentlewomen use to tye with a chaine in the chimney corner, whose distemper'd stomacke will not be setled till it hath eaten a spider. Ebrius & petulans quid nullum, &c. Some men are so petulant and drunke with passion and envy that they stand in a white sheete till they have cloathed others in purple or blacke; mischeife and ruine of [Page 8]their neighbours good name is the Opium or Poppy that gives their temples rest. You may guesse at Master Edwards his diet and constitution by his complexion, and so long as his queasy pen no better digesteth those crude, raw and incocted informations, no mervaile if you reade his sicknesse in his forehead, as you may the substance of his booke in the front of it.
My thoughts were once to have set up the wispe, and sate downe in silence; but lest Gangraena should soare with her borrowed and stolen feathers to the like pitch of selfe-conceitednesse and ostentation, with the Antapology, I have laid this shackle of truth on it to hinder it from mounting aloft into that swelling vanity unto which it is so naturally addicted. For my owne part I can beare all private and personall injuries; 2 Cor. 12. Master Burroughes, Master Goodwin, &c. and take pleasure in reproaches for Christs sake; I tooke it as a badge of honour to be abused among my betters; I wish I were their companion in abilities as I have beene in opprobries. Yet it seemed strange to me when Master Edwards told me that he neither knew me nor Foord that sent the Letter, and yet that he should publish it; for though he feekes a double evasion, I cannot excuse him of rash and unrighteous judgment. First, he saith he had a second letter from S. F. to confirme what he wrote in the first, and much more; ergò the indictment is Billa vera, and I am found guilty. If one witnesse (speaking twice) may goe for two, Si sat sit accusasse quis erit innocens. 'tis time for every man to learne his Neck-verse. But Verbum Sacerdotis is Logicke and Law enough for Canonists; though for my part I approve better of the Moralists, who will not take an aspersion for a conviction. The Scribes and Pharisees said once and againe that Christ blaspheamed; Mat. 9.8. was it therefore true? the poore multitude and common sort of people glorifie God for that which the Scribes accounted blaspheamy. Rapiunt ind [...] cti coelum, &c. Wise men often times come short of what simple ones attaine unto. God will have more praise from Babes then the wise and prudent of the world. Againe, he said the Letter was brought to him by an Assembly-man of whom I told you before: if he had call'd him a Prophet, or one of the Sonnes of the Prophets, or a Man [Page 9]of God, or a Master in Israell, he might have past for as good an Oracle as they have at Poole; this would have strucke the naise to the head indeed; especially if he had sate in the chaire of infallibillity that day that he might not have err'd in what he did. But can you thinke a man of that gravity should be so light as to be blowne from Ludgate-hill to Master Edwards his house with one paper-puffe of false fame? I doubt there's hemlocke in the Synods garden; though perhaps you might thinke there were no weedes at Westminster. But grant that such a one did deliver me up to Master Edwards to be crucified in my good name and credit; doth he deserve to be judge that will proceed without a jury? I suppose the scroule which the Synod man Received and delivered contained onely the Articles, not the Affidavit of S. F. and therefore was no legall testimony against me: but righ or wrong in my name must to the blacke bill. I am perswaded I should have found more favour from an Heathen; if Pilate himselfe had beene my judge he would have asked what evill I had done; & heard me speak, and my witnesses too, (though suborned ones) before he had past sentence on me: many times there is more justice and mercy in Civill, then in Ecclesiasticall Courts. Pilate had released Christ and never stretched out his hand against him if the cheife Preists and Elders had not sate so neare to jogge his Elbow Luk: 23.4, 5. &c. Luk. 23. there be some Divines so farre transformed into the deity of the God Saturne that they cannot indure to behold their owne issue, but devour their off-spring as soone as it shootes forth: though a man be borne in a Nationall Church (if there be any such now) and received as a member by that which some call baptisme, and never cut off by sentence of excommunication; yet if he but preach and practise that doctrine which that Church professeth to maintaine, for all that he were better fly into Aegypt then tarry in Judea: the Apostles had better entertainement amongst the Gentles then amongst the Jewes. Christ had a safer protection under Pharoah then under Herod; the children of the Spirit were better expose themselves to meere strangers and Aliens then to those that are borne but after the flesh; Gal. 4.29. and safer will it be [Page 10](for the outward man) to live amongst Publicans and Sinners then amongst devour Jewes; for if the Rulers of the Synagogue, the Parson of the Parish &c. cannot intangle and quell them, Fo. 19.12.15. the Civill Magistrate shall have little rest till a Crowne of Thornes be on their heads. What else is the meaning of whetting the secular sword so sharpe with Gangraenous Epistles to the Parliament and higher powers to suppresse some which worship God after that way which others (onely) call, but not prove to be Heresie?
I will now give over wrestling I was never brought up to these Olympian games, nor do I delight in such exercises, though some make them their recreation. But David may take his sling in hand as well as his sheepe crooke; he may fight with a Philistine as well as feede his Fathers Ewes: because I am forc'd rather then come upon the stage, give me leave to defend my selfe from Rabshekah's pen, and Goliah's beame: you will not blame the peaceable and quiet traveller for using his weapon and crying Theeves, Theeves, when he is set upon in the way and like to be over-master'd by men-stealers, Q [...] semel amissa postea nullus eris. who would robb him of his good name, without which a man is no man; the modestest damsell will lift up her voice when violence is offered to her virginity, nor can I with silence, let passe these mendacious slanders which impetuously attempt to ravish the purity and simplicity of the Gospell.
Methinkes these present times correspond much with the former and give a cleare interpretation of many passages in scripture. You know when Christ was borne, not only Herod, but all Jerusalem was troubled at it, and when he comes it is to kindle a fire, to send a sword, to set at variance &c. And though the Temple of Jerusalem was built without the noyse of an Axe or Hammer in it, 1 Kings 6.7. Yet the walls of that Citye were repaired in troblous tymes; Dan. 9.25. when the workemen wrought with one hand, Neh. 4.17. and held their weapon in the other. He that will worke for God had neede be arm'd against men. I will hold thee no longer, though I intended once to have examined the libellous letter of S.F. a litle more narrowly before thee; yet I shall rest, and desire thee to be satisfied for [Page 11]the present with what my borther will say concerneing it in his Narrative. I could speake enough of all my defamers, upon heare say to make them odious; but then I shou'd doe as I have bin done by, and not as I would be done by, and want proofe, it may be, as well as they. I see there is falshoode in fame; I wonder wise men should give heede to such lying vanityes. As for that blackemouth'd booke which keeps such a snarling at the Saints I turne my back upon it; not for feare to flee from it, but in disdaine and scorne of it; For ‘Major sum quam cuipossit Gangraena nocere.’
I trust to weare such armour of proofe alwayes upon me that will defend backe and belly from the insolent thrusts of infernall forgeryes; Integer vitae sceleris (que) purus non eget Mauri jaculis. and therefore shall cast off all other harnesse and appeare noe more in Roman buffe in this quarrell; Sauls armour sits not easye on me: my doctrine and conversation shall be the sheild and buckler of my reputation. I had been silent still, but Codrus his bawling will break the string of Aegles his tongue; too much foule play will make a dumbe man speake: nothinge but that provok'd the pen of him who was unwillinge to write, but is ready to serve thee in the Gospel of Christ
The Narrative of Iohn Maddockes.
IN August last I came to Poole (in my way to Weymouth, and other Westerne places) where staying a little time, I had one day some discourse with Master Bromhill (riding from Winborne to Poole) wherein we did concurre without any difference at all, Master Bromhill desiring and engaging me to farther acquaintance; after which (upon a Saterday) I visiting him at his quarters, we fell into a discourse, wherein I lovingly and freely gave a full accompt of my judgement, he assenting to every thing that I said excepting some little difference concerning the exercise of a mans gifts without an externall call; wherein he said he was not fully satisfied in every particular in his owne judgement, yet objecting otherwise no errour in my judgement, he invited Ensigne Taylor (who was going away) to stay and heare what discourse we had, and what he said to me, which was expresly to this purpose (both in matter and expression) if not verbatim, and as orderly placed here, as spoken by him.
Sir, I finde you a man Orthodox and right in your judgement, and I would to God you could stay in this Towne, it might be a great means to prevent errours amongst this people, and so long as it is you with them, in Gods name meet as often as you will, and I would to God all the Lords people were Prophets, and though I am not in my own judgement wholly satisfied concerning preaching without a call, yet finding you such a man as you are, if you are satisfied in it your selfe, doe as you will, and I shall begrutch the opportunities that I am not with you; whereupon I desired him to be with us the next day, and to assist us in our communion together; he said his time would not then permit, but desired that we might another [Page 13]time have a meeting together of the Christians in the Towne, wherein each might freely declare himselfe in love to other, for the uniting themselves faster together in the bond of love.
At one meeting I was present, wherein there was abundance of love professed, and nothing more long'd for by us then the performance of the promises then made; afterwards in my absence they had (it seemes) another meeting or two, where Master S. F. saith they did all (at least in appearance) punctually agree, by which parenthesis (compared with consequences) is suspected, that some were present, who were something in appearance, towards the Christians in the Towne, that they were not in heart.
After my returne from Weymouth we had a meeting on the fifth of September, 1645. wherein Master S. F. with the consent of his brethren, propounded a Question, which was it seemes the maine thing stickled at, and propounded by them the first meeting, but deferred till then upon some considerations. The Question was, viz.
Quest. Whether a man out of office, or without an outward call (having onely the name of a brother) may in a continued speech vent his owne thoughts upon a place of Scripture, before those to whom he stands no otherwise related? To which, Master Bromhill, with the approbation of the rest of his brethren (to wit, Master S. Foord, Master Welsteede, Master Throttle, and Master Hussey) in the first place premised two things in dislike of the affirmative.
First, that the originall of that opinion were Anabaptists, Socinians, &c.
Secondly, that the Parliament and State were against it, and then gave his reasons for his judgement against it, to which the rest of his brethren agreed. After all which, I being desired to speake my judgement in it, (I desiring, and they all promising, that in case we did not fully agree in our judgement, we should notwithstanding preserve a Christian love and unity together according to their former profession.)
I began lovingly and freely to declare the Reasons of my [Page 14]dissent from their judgement, which you shall have here set downe with this relation, more orderly then could there be permitted, but the same things exactly.
After the handling (as I may so call it) in respect of the absurdities and passion there vented) of some parts and peices of the arguments propounded, it was not denied, that such a practice is discovered in the Scripture, but not in such times as these, the Church being then in persecution: it being next demanded what other rule we have to walke by then they had, (an injunction being on them and us to take heed to the most sure word of the Prophets) and where, in the Scripture, the warrantablenesse of that practice is prohibited: with other passages that are too large, and not my intention here to perticularize; Master S. F. answered that it might be lawfull to doe it in the North, in Wales, or other darke places, where no Ministers are, but it ought not to be done in a place where a Minister is, without his tryall and approbation, so not denying it to be lawfull in it selfe, and presidented in the Scripture, but altogether unlawfull, without that consideration; then after demanding whether Christians should neglect their duty (held forth in the Scripture) in case a Minister is so resolute as not to yeild to it, though a good thing? I replyed, that I needed not to plead the lawfulnesse or unlawfulnesse of that, for I had taken away that objection by my practice; in discoursing first with Master Bromhill, declaring his words (as before) in approbation of me, that I was Orthodox, &c. (which words of his, it seemes they were ignorant of) at which the objection being clearely frustrated, they stood all silent, looking upon Master Bromhill for his answer, who stood up, to mine and others admiration, and called the Living God to witnesse, that he never spake it to me; to which I replyed before the people (which I suppose to be 200 at least) that I wondred he had the face to deny that which was so publickely spoken, and before foure or five witnesses, one of which (by name Ensigne Taylor, a very godly man, and well approved of by Master Bromhill himselfe) presently came before all the people, and witnessed to the truth of it, rehearsing the same words of Master [Page 15] Bromhill's approbation of me, at which Master Bromhill's stood up hastily with a blushing countenance, and made no other answer but this; What doe you meane to doe? doe you meane to shame me before the people? if you shame me I will shame some of you; to which the witnesse replyed thus; shame you Sir, or shame you not, you did say so, and I wonder you can deny it, After which, (Objections being so clearly removed) I immediately appealed to themselves whether they had any accusation against me either in Judgement or practice; ingeniously declaring what our practice was, and how our communion together was mannaged; which was not only evident to the people themselves, (our meetings being as publique as possible could be) 1. That no place might be left for an objection of doing any thing that we had cause to be ashamed of, and likewise a [...] for the satisfaction of those, who through reports and calumnies of malicious spirits, were fearefull that we did some strange and ridiculous things, yet taking the opportunity of a free liberty (apprehended by our carriage) to behold our practices, and be amongst us, they condemned their owne ignorance and folly in beleiving those things, for which there was not a seeming ground. I say that the truth of what I declared concerning our meetings, and the manner of our communion together, was not onely evident to the people by beholding our practices, but also Master Throttle, (one of the Ministers, sometimes a Captaine in the Parliament (service) acknowledged presently that he had the notes of what was said and done, yet not endeavouring the least exception against it; All which being so, that no roome was left but for a resolved supremacy (as if it had beene designed to insnare me) stormes of passionate accusations began to arise, which presently vanished, and were not able to last; Master Throttle affirmed, that I was an Anabaprist (as he cals it) which was generally knowne where my selfe was knowne, to be contrary to my judgement: and I had (not long before) discoursed against it; nay I presume he knew me to be otherwise minded; and I asking his reason for what he said, he answered, because I held something which they hold; by which rule, every Christian [Page 16]in England may be proved a Papist, for holding something that the Papists hold; presently upon that he affirmed boldly that I had said (there present) that there is no Church in England, infomuch that I was constrained to desire him ingeniously and modestly to give me satisfaction, by acknowledging his errour presently, for the people did generally restifie the contrary; and not onely so, but Master S. F. also witnessed with them presently, the falshood of his accusation. Then Master S. F. (more ingenuously) endeavoured to try me with an interrogatory, viz. whether I beleived in my conscience that Master Bromhill was the Pastor of that congregation? to which I replyed, that though I would not (by such a desired power) be put upon interrogatories, and give my owne judgement in it, yet I would tell him, what Master Bromhills owne expressions were to me of his judgement in it. (viz.) That when I said to him sat the forenamed discourse, which we had at Major William Skuts house) that I conceived he would not so owne himselfe Pastor of that place, as to take the whole Towne as a Church, to whom he stood so related: he (shrinking at it) said these words; no I confesse I should be loath to doe so; and though no errour could appeare to be vented in our communion together, our discourses and exercises being alwayes spent to edification of each other, in truths that are not disputable, which I suppose none will contradict, or if occasion be, will not be ashamed of publique view; yet Master S.F. passionately affirmed, that such private preaching (as he termed it) was the occasion of all the errours now abroad; to which I replyed, that it cannot be so, nor his assertion true; for before private meetings were so common as now, we had so many errours broached in the Pulpits, as hath caused 3 or 4 yeares sitting of the Synod to discover, and it is not therefore erroneous, because private or publique; but beretiques will broach and vent errours in either; nay not onely so, but that I had also heard errours preached in their pulpit, for one came up and bad the people pray, repent, &c. and therein they should doe God a courtesy; another bad them plow up the fallow ground of their hearts, and save God a labour, [Page 17]which I there told them, I hoped none of them would justifie, but rather acknowledge to be fundamentall errours. The men that delivered it were Master Hall (lately gone from thence to Chichester) and Master Welstoede (the Lectarer) who was present at this discourse, and as none in his behalfe justified what he had thus delivered as Orthodox, so himselfe denied not the words.
Then Master Bromhill began to speake in this manner to the people; You see (but with which eye none could tell) Master Maddockes his arguments are confuted, will not hold, &c. I replying thus; Gentlemen, it is not your votes of a confutation will serve, but it must be done by Scripture, and you and I are parties, not competent judges in the businesse; let those that know Jesus Christ, and have heard what hath beene said, speake what weight they conceive to be in your arguments or mine; Master S.F. presently began to goe (as he cals it) Parliament way, dividing the house (which was indeed a convention of all sorts of people in the Towne) desiring them that were for me to stand to one side, and those that were for them to the other side, as if there were an intention to make a division of sides in the Garrison; I then de [...]ing the people to stand still in their places, lovingly asked Master S.F. it they would vote the Gospell by multitudes, or rather (as before propounded) aske their judgements, of whom we had expetience to be godly (they onely being meet to judge) and that though (as I told him) I looked not on himselfe, and some others of them, in that notion of the multitude (he taking offence at that expression) yet I appealed to him, and the rest, what the Scripture speakes of the major part of the world, which indeed by and by appeared; for when they did notwithstanding divide, (which was it seemes the hopefull cord to hold when the rest were broken) and had made up their side, one of that side did pawne her little faith by swearing aloud that there was a base come off, others railed, that are not able to give a reason (pro or con) for scarce any thing of their profession. This is knowne to all and the Ministers were desired immediately to observe it, so that this considered, I conceive [Page 18]all will judge it to be as much as is any where heard of, that in nigh 250. there should be by his owne confession in his Letter,) nigh 40 knowing Christians; one in 5 is more then one of a City, and two of a tribe; yet I suppose Master S. F. himself knowes he speaketh the least of one side, and to the most on the other, which I shall let passe, it being so invalid a consideration; and I shall appeale to Master S. F. with all that were present, whether their judgement or mine were best approved by the major part of those that spake; or whether any thing considerable (in their owne apprehensions) was spoken in the behalfe of their arguments, but by one Master Sprint, (a godly man) who had, not three dayes before, spake to me contradictory in private, which I there before them, told him of, and he then also professed himselfe unsetled in his judgement, but desiring information in it, and hath since come to me, declaring the grounded dissent supon serious consideration) in his judgement to theirs, and that little which himselfe had said in the behalfe of it, adding, that he is so farre convinced, that if occasion were he would freely declare his judgment against it in publique. And for the rest which Master S. F. calls my Proselytes.
1. I shall leave him to reckon with Iesus Christ for calling his Disciples my Proselytes, no small affront to their Lord and Master.
I suppose Master S. F. cannot name one, that did fall off from that measure which they did before professe to have received, nor prove that the number of those that did thus walke in communion together, are since abated one.
So when all this would not serve (the designe being, it seemes, either to over-power or daunt us, though the righteous are bold as a Lyon) Master Throttle passionately threatned to take course with me another time, whereupon I desired him presently, if he knew any errour in my judgement to accuse me with it before the people, that they might not be deceived, or if I had offended against the Lawes, to procure an examination presently by Master Mayor (who was newly gone thence) or some other Iustice of the peace, and I would not refuse any [Page 19]punishment which the Law inflicts. It not being faire, so to pretend an abortive accusation before so many people, as if something extraordinary were amisse, and then (probably) acquit me in private before two or three persons; to which he answered, that he would doe it when the Governour came home; and asking him if the weapons of his warfare were carnall, he answered, that some were, resolving (it seemes) that what could not be done by spirituall weapons, should (if it could) by carnall.
Thus I have as briefly as I can conveniently (and I am sure as truly as can be done) according to my friends desire, in some measure I hope satisfied those, whose cares have all most tingled (and I can scarce blame them, when (consider the artificiall pretences of those gifted tongues, that are so eminently inspired by an ambitious spirit) at the very name of such persons, and such a meeting, which never appeared to them, but in the monstrous shape of maliciously disguised stories; and also fully answered the desires of those, who have beene eye-witnesses of my conversation, have had an account of my Judgement, and yet could scarce choose but wonder, what those acclamations meant, that have so often beene made behind my backe: nay some have divers times since heard a justification of my selfe and others to our faces published by some of the Grandees of our accusers; yea the same partie, have heard both the desperate slanders and accusations behind my backe, and after that, the justification to my face, by one and the same mouth; what all this meanes, I leave to ingenuous people to judge, hoping that it will not be offensive to any judicious person, that being so put upon it (unlesse my owne [...] lence should speake the guiltlesse, guilty) he who hath so long (contentedly) undergone the calumnies and reproaches of ignorance and malice, (thōugh never justified face to face) doth now at last onely relate the truth, which will upon examination be found exactly as it is here reported.
So I conclude this, and in the next place crave leave to observe foure or five things in the honest Gentlemans letter, [Page 20]wherein I conceive will appeare, some contradictions or mistakes, whether weake or wilfull, I will not determine.
1. He saith in the beginning of his Letter, that they were much infected with Antinomi [...]n errours; and yet after saith, that when they came to discourse together, they did all punctually agree.
2. He saith they were wonne into errour, by the preaching of grace and justification; and adds, that they endeavoured to winne them out by the same meanes; necessarily implying, that the doctrine of grace and justification winnes both into errour and truth; contrary to 2 Tit. 11.12.
3. He saith they call grace and justification, and that onely, the preaching of Christ.
To which I must speake my knowledge, that if he meanes all the doctrine of grace, as well the foundation, as the right building upon that foundation, then its truth, but if he meanes that they account nothing but the laying of the Foundation to be a preaching of Christ, then its a great injury to them. For though I cannot say that I am in every circumstance of some of their judgements, (which can I suppose scarcely be said of many Christians in any part of the Kingdome, though agreeing in Fundamentals, nay and in the maine of discipline also; which likewise we finde frequent in the Scriptures, eating and not cating, regarding and not regarding of a day, &c. yet I know that they account the preaching of duties to be the preaching of Christ.
4. Observe his Parenthesis (that Master Pinnell might as well have charged the Holy Ghost with weakenesse as Paul) which I leave to Master Pinnell and all judicious Christians to consider of.
5. He saith that because enough was not allowed to those bare revelations, they had prepared an argument (as they conceived) without exception, viz. their oracle, a supernumerary Sybill at least, whose extasies they much confided in; To this I must needs say, that I conceive Master S. F. to exceed the bounds of Christian modesty, in calling a distracted woman the Saints oracle (for such I am confident he conceives them) and [Page 21]shall leave him to another reekoning with their Lord and Master for that; and likewise my selfe beard the invitation of Master S. F. and his brethren, to see the woman, wherein did appeare onely some kind of admiration at her condition and expressions, with a desire of their visit, hoping for assistance to her by it. After which its most probable that some discourse was of Revelations, and what God could doe, to the end that the discoveries of Gods spirit to his people, (which spirit reveales all that the Saints know of God, though never contradictory to his word) should not be so reproached as too frequently it is. But to my knowledge it was so generally conceived amongst them that she was distracted, that my undoubted confidence is, she was no oracle of theirs (whose oracle I presume is the Spirit and word of God) nor in their apprehensions a supernumerary Sybill; though a Christians being in such a case, may possibly cause (not a little) admiration in others. And for their labouring to conceale it by intreaties and pretences; I appeale to any, whether more appeared then a desire that ignorant people, and enemies to Christ, and the Saints, might not if possible take occasion by her distraction which was hoped to be but short, & now I heare is in a measure past) as usually they doe in such cases, to attribute the Saints afflictions to profession of religion.
In the next and last place, I shall give a true account of the Question propounded, and the arguments for the affirmative, which (upon their desire) were propounded by me, with very little, if any addition, and as exactly as possible in the same tearmes, with the maine objections there made against them.
Quest. Whether a man out of office (or without an outward call) having onely the name of a brother, may in a continued speech vent his owne thoughts upon a place of Scripture, before those to whom he stands no otherwise related.
Ans. Affirmative.
1. Its a duty required in the Scripture, without restriction to length of time, or number of persons, 3 Heb. 13. exhort one [Page 22]nother daily, whiles it is called to day. 1 Pet. 4.10. every man, as a steward of the manifold grace of God, which he hath received, must minister the same to others, and the rule is, as he hath received the gift. 12 Rom. 6. Having then gifts differing (according to the grace that is given us) whether prophecy, let us prophecy, or an office, let us waite upon our office, whereas there is a distinction made betweene an office, and prophecying, so both must be done according to the proportion of faith, as in the 7 verse.
More fully, 1 Cor. 14.1, 3, 4, 5, 6, 30, 31, 39. in the first verse is an expresse command to endeavour after (for the Churches good) the gift of prophecy, and in the third verse is an explication of prophecy, he that prophecyeth speaketh unto men to edification, exhortation, and comfort, and in the fourth and fifth he wisheth that they did also prophecy, that they might edifie the Church; So in the twelfth verse, seeke that ye may excell to the edifying of the Church; and in the twenty fourth and twenty fifth verses, implying prophecy to be, the Saints speaking out the experiences of their owne soules, he saith, that thereby the secrets of unbeleivers hearts are made manifest; since as face answereth face in the water, so answereth the heart of man to man; but farther in the twenty sixth verse, he saith every one of them hath some gift or other, a Psalme a Doctrine, an interpretation (which is supposed to be of Scripture) a revelation; all which he exhorts them to use in the Church, and for the Churches edification. This he speakes to the whole Church, verse 23. and in 30.31. verses; if any one (without exception) hath any thing for edification revealed to him, the Spirit of God is not to be quenched in him, the first is to hold his peace, according to that in the 1 Thes. 5.19. 20. quench not the spirit, despise not prophecying; and then its added, for ye may all prophecy one by one, that all may learne and all may be comforted; which as it forbids the quenching of the spirit, so it answers an objection that might be then, and is now made, against the speaking or prophecying of inferiour gifted Saints, and those that are looked upon as weake ones; in which answer is conteined two reasons why such [Page 23]should not behindered, 2. that all may learne, (Gifts and Talents increasing by Usury 2 [...]. Mat.) 2. that they might all be comforted, by the growth and increase of gifts and graces in the Church, it being the spirituall disposition in a Saint, to rejoyce in the increase, that is of God though in another.
Two Objections were made against the premises.
1. Object: That by Prophets is there meant onely Ministers in Office; and that the word (all) hath reference only to Prophets so taken: To this the Answer is three folde.
1. That were superfluous, for it was never questioned whether men in Officiall authority might exercise their guifts.
2. If only those are there meant, then of necessity, there must be at least 5 or 6 prophets or ministers in Office, in one Church (for the Apostle speakes of such a particular Church as might come together, (the whole Church) at one time, and in one place) there might three speake; and there must be others, (the rest) to judge, against which is the practise of the objections, who rather would have one officer to two Churches, speaking at will, as an infallible Oratour, or divine Oracle, and none must judge, so that (if it be so) they have at least changed the Ordinances &c.
3. The Apostle layeth downe the restriction 34, 35. verses to be onely of women, which must be in opposition to men, not to prophets, let your women keepe silence in the Churches, for it is not permitted unto them to speake, implying clearely, that it is permitted to men, and no shame for any but women, to speake in the Church.
2. Second Objection was, that this would breed a great confusion; for all to speake.
Answ: 1. all cannot speake, because all are not gifted.
2. If all could, and were so gifted, yet the Ordinance of God breedes, no confusion, or as the Holy Ghost answereth the objection (32, 33. verses) God is not the author of confusion, but of peace, as it all Churches of the Saints, and the spirits of the Prophets are Subject to the Prophets that is (I conceive) one will not confusedly contend with another, but freely give way, (to those that are most able) for the Churches [Page 24]edification, according to that rule in the 26. verse, Lor all things be done to edifying: Againe, though all have liberty and may (seasonably and without confusion) speake or prephecie, it doth not therefore necessarily follow, that every member must speake something every time that the Church it come together; such a conceipt were absurd, all things must be done to edification.
Thus for answer to those two objections, then observe farther, that in the 37. verse, the Apostle layeth downe this only as necessarie, to a man that thinks himselfe a prophet or Spirituall, let him (saith he) acknowledge the things which I write unto you to be the commandements of the Lord, let him be rightly principled in the doctrine of the Gospell, and in the 39.40. verses he concludes thus; wherefore brethren covet to prophecy, and forbid not to speake with tongues; hinder not the exercise of any guilt which God hath given to the Church. Yet in the 40. verse, let all be done decently and in order; so that all the gifts given to the Church may be used in the Church, without confusion, the spirits of the Prophets being subject to the Prophets, verse 31, 32, 33.
But if any man (saith he) be ignorant, let him be ignorant, verse 28.
2 Argument in drawne from the example of the Saints in Scripture, 8 Acts, 4.11. ch. 19.20. 8 chap. [...] verse, note that all were feattered except the Apostles; and 4 verse, they that were scattered went every where preaching the word. So 11 chap 19, 20. they that were scattered upon the persecution that arose about Stephen (some were men of Ciprus, &c.) preached the Lord Jesus both to Iewes and Grecians. 21 verse, the hand of the Lord was with them, and a great number beleived and turned unto the Lord; and in 22 verse, when tidings came to the Church at Jerusalem, they sent Barnah as to assist them▪ who when he was come, and had seene the grace of God, was glad, and exhorted them, &c. he never questioned their call to it: so in the 1 Phil. 14, 15. Paul speaking of his bonds, and the things happened to him, that they were fallen out to the suttherance of the Gospell, he saith in the 14 verse, that many of [Page 25]the brethren in the Lord, (which is the denomination of every member) waning confident by his bonds, were much more bold to speake the word without feare; and in 15, 16, 17, 18. some (he saith) did preach Christ out of envy and strife, supposing to adde afflictions to his bonds, yet he rejoiced that Christ was preached by them; though it be altogether improbable, that they would ordeine such to office, whose intentions were to adde afflictions to Paul's bonds; for we find them very carefull of ordeining any that were not soundly tried; and Paul charging Timothy to lay hands suddainly on no man; not doe I remember mention or complaint made of any such Officers in any of the Churches at that time.
Another proofe is in the 18 Acts, 24.5, 6, 7, 8. where we find that Apollos was instructed onely in the baptisme of John therefore not (in the least measure) probable to be called to office in the Church by any of the Apostles, when so ignorant of the way of God and the Churches walkings, yet he taught diligently the things of the Lord, and spake boldly in the Synagogue, and after (onely) a more full information in the way of God, by Aquila and Priscilla, he mightily helped those that had believed through grace, convincing the Iewes, and that publickely, that Jesus was Christ.
3 Argument is drawne from the nature of faith it selfe, which is, to speake what it hath seene and heard, so the Apostles Peper and John argued. 4 Acts, 20. being threatned by the Councell and Preists, and charged to speake no more in the name of the Lord Jesus, the reason which they gave why they must speake, was not drawne from any officiall authority, but from the working nature of faith in them; we cannot (say they) but speake the things which we have seene and heard. And in the 116 Psal. 10. I did believe, saith David, therefore have I spoken. So in the 66 Psal. 26. being experienced in the mercy of God delivering him; as he saith in another place, the word did [...] in his breast, so here, he could not reserve in his owne breast what God had done for him; Come hither (saith he) all ye that feare the Lord, & I will tell you what he hath done for my soule. So in the 32 Psal. 4.5. I acknowledged my transgression [Page 26](saith he) and thou forgavest my iniquity, well in the 5 verse. For this shall every one that is godly pray unto thee in a time when thou mayest be found; implying that he would not be silent, but spread Gods name of pardoning iniquity, transgression, and sinne, which he had experience of, as an encouragement to others, to expect the same which he had found; so 40 Psal. 8, 9, 10. and in the 23 Jer. the Lord condemnes them as false Prophets, that speake when he hath not spoken to them.
4 Argument is drawne from the end of God in giving of gifts: 1 Cor. 12.7. The Apostle having asserted in the fourth verse that the Saints gifts, of what measure and kind soever of which he nominates divers, 8, 9, 10, 11, verses, are by the selfe same spirit of God; he concludes in the 7 verse, but the manifestation of the spirit is given to every man to profit withall. And in the 5 Mathew, 14. Christ to the Disciples speakes of it, as the end of God in making them lights, that they might shine, and as an absurdity to Reason it selfe, a thing which no man will doe, to put a light candle under a bushell, where no man shall have the benefit of it.
5 Argument: it is no where (in Scripture) contradicted, but often encouraged and commended; 11 Numbers, 26.7. Eldad and Medad prophecyed in the campe; Joshua complaining to Moses of their preaching; Envyest thou (saith Moses) for my sake, I would to God all the Lords people were Prophets.
Obj. Against this was objected by Master S. F. Moses wished that they were all Prophets, but not that they should prophecy before they were Prophets.
Ans. 1. None can prophecy before they are gifted and enabled to it.
2. It cannot have reference to an outward call, but to that which was the objection, viz. Eldad and Medad (who were not of the Preisthood) prophecying by the spirit of God, and Moses wish had beene very superfluous, if when they were thus prophets, they should not prophecy.
Againe in the 1 Thes. 5.19. quench not the spirit, despise not prophecying: so that where the spirit of God is, it ought not [Page 27]to be quenched, nor prophecying by it; but the spirit of God [...]s in many Christians out of office, therefore not to be quenched &c. and Christ reprooves the Disciples, for forbidding the man that cast out Divells in his name, and tells them, that no man that doth a miracle in his name, can lightly speak evill of hime so likewise in the 1 Cor. 12. Chap. 1, 3, 4, 5, v.
The Apostle desiring that they might not be ignorant concerning spirituall gifts, and speaking of the diversities of operations and administrations from the same Lord, and the same Spirit, he saith in the third verse, that he gives this to be understood by the Saints, that no man speaking by the spirit of God, can call Iesus accursed; the spirit of God cannot possibly dishonour Iesus Christ, and no man can say, that Iesus is the Lord (no man can truly exalt Iesus Christ) but by the Holy Ghost: so in the 12 of Mathew Christ having (by the spirit of God) cast out a Divell, the Pharises accused him (blaspheming the spirit of God) of casting out Divells by Beelzebub the Prince of the Divells, now observe Christs answer, in justification of any thing done by the spirit of God, after his conviction of them by their own children, and the impossibility of a house standing which is divided: against it selfe, he saith in the 28 verse, if I cast out Divells by the spirit of God, then the Kingdome of God is come unto you; and in the third verse he that is not with me is against me, he that gathereth not with me scattereth abroad (now gathering must be by exhortation &c. and the Scripture restraines not to method or forme in it) and farther its added in the next verse (as a check or reproofe of those that undervalue and slight the Spirit of God) wherefore I say unto you, all manner of sinne and blasphemy shall be forgiven unto men, but the blasphemy against the Holy Ghost shall never be forgiven, and whosoever shall speak a word against the sonne of man &c. intimating the wilfull quenching & despising of the spirit of God, to be a sinne of the highest nature, or as Marke hath it, brings in danger of eternall damnation, because they said he hath an uncleane spirit.
6. Argument: Those that haue not improved their Talents by gathering with Iesus Christ, have been sentenced and condemned.
Mathew, 23. he that had but one talent, and kept it [...] a napkin, is accounted an unprofitable servant, and bound hand and foot and cast into outer darknesse, and in the aforenamed [...] of Mathew, he that gathereth not scattereth abroad.
7. Argument: That which is especially authorized a Call in Scripture, is a sending and enabling by the Spirit of God to Preach the word of God.
10. Rom. 15. compare with the 23 Ieremiah.
10. R [...]enes: how shall he preach except he be sent, it implies that if he be sent he can Preach, yet many of those that have been sent with the outward call pleaded for, could never Preach the glad tydings of the Gospell of Peace; which sent ones are there spoken of, with reference to the Peoples beleeving upon the discovery of the Gospells glad tidings by them: compare with it the 23 Ier. 21. I have not (saith God) sent these Prophets yet they ranne, which sending is expounded in the latter part of the verse, I have not spoken to them yet they Prophecyed. So in the 16. verse. they speake a vision of their own heart, and not out of the mouth of the Lord saying they shall have peace &c.
Yet these in the 13 and 14 verses, were Prophets of Sanaria, and Prophets of Ierusalem, (outwardly called) and in the [...] verse the Lord saith expresly, that if they had stood in his Counsell, and caused his people to heare his words, a blessing should have attended their Ministry, they should have turned them from their evill waies, and from the evill of their doings.
It was there affirmed by Mr S.F. that the Lords complaint here was, that they were not sent with an outward call, which if they were not, then.
1. First it must be cleared, why they are called Prophets of Samaria, and Prophets of Ierusalem.
2. Secondly it must necessarily follow, that God will blesse the endeavours of men, without an outward Call, which stand in his Councell, and Prench his word, and not the visior of their own hearts verse 22.
I have now as briefly as I can, related the truth, not so much (if at all) for my own vindication, as for the Saints and the Gospells sake, both which have been so slandered and undermined by pretended Friends.
ERRATA.
In the Title page for Desertè reade Diserti. Pag. 4. lin. 24. for dealts r. deale. p 9. l. 11. for [...]ame r. name. l. 15. for right. right. p. 11. l. [...]. for borther r. brother. p. 18: Adde [2] to the beginning of l. 25. p. 19. l. [...]2. for never r. ever. p. 22. l. 15. for Christians r. Christian.
There be many mistakes in stops and points▪ which, being but Punctil [...]'s of Grammar, and servants to vvaite upon an Emphasis in Oratory, I have left (by reason of my absence from the Presse) to exercise thy judgement and charity.