THese Groanes for Liberty, out of Smectymnuus his own mouth, I approve to be printed.
If any are ignorant who this Smectymnuus is,
- Stephen Marshall
- Edmund Calamy
- Thomas Young
- Matthew Newcomen
- VVilliam Spurstow
can tell you.
GROANES FOR LIBERTY. PRESENTED From the Presbyterian (formerly Non-conforming) Brethren, reputed the ablest and most learned among them, in some Treatises called Smectymnuus, to the high and Honorable Court of Parliament in the yeare 1641, by reason of the Prelates Tyranny. Now awakened and presented to themselves in the behalf of their now Non-conforming Brethren. WITH A BEAM of LIGHT, discovering a way to peace. ALSO SOME QƲAERES For the better understanding of Mr Edwards last Book called GANGRAENA. With a PARALLEL betweene the PRELACY and PRESBYTERY.
By IOHN SALTMARSH Preacher of the Gospel.
London, Printed for Giles Calvert, at the black spread-Eagle at the West end of Pauls, 1646.
TO THE HONORABLE THE KNIGHTS, CITIZENS, and BURGESSES of the House of COMMONS IN PARLIAMENT.
I Here present you with some Notions of the Brethren of the Presbyterian Way, which were presented to your HOUSE some foure or five yeares since; wherein they doe in much strength and piety, as it seems to me, open the way and secrets of Spirituall Tyranny, and Conscience-yoaks; there is some occasion now of reminding the Brethren of these, because the straine of their preaching and printing seems to have forgotten these principles: Spirituall Yoaks and Burdens [Page] being taken off from us (through the hand of God upon ye) the memory of them seems to be gone off too from some; some have forgotten that they were strangers in the Land of Egypt; the Lord hath seemed to forgive the formerly Nonconforming Brethren all their debt, because they desired him: And now the Question is, Whether they should have compassion on their fellow servants as he had pity on them?
The Controversy now before ye, is of all your Faithfull ones, and therefore it cals for the tenderst judgement: fathers may better beat servants then children out of doores; the one sort (if I mistake not) contend that they may rule with ye, the other, that they may be ruled by ye in the things of your own Kingdom; and in that of the Kingdom of God, that Iesus Christ may rule both ye and them: how just, how spirituall, this latter plea is, will appeare from the choycest Reasonings of some in reputation with ye, which I have awakened.
The things I present ye, I would not presume to make too positive, because I would not conclude a wisdome of your latitude under any notion of mine, (though I see private men take too much liberty in that way towards ye) though it is your indulgence not to know it.
I here present ye things only to be considered, to be quared, in the behalfe of truth and the advancement of your State, to which I am covenanted; and I am the bolder and freer, having sold something that I had for that pearle, for which we are bidden to sell all: I shall adde some Considerations here to the rest.
[Page] 1 Consider whether under Popery the mystery of the Nationall Priesthood was not rather held up by the power of Princes and States▪ then States themselves by such a way of power; and whether the mystery of the Nationall Ministery be not rather held up by the power of States now, then the States themselves in such a way of power; and then, whether all the Pretences and Consequences to draw in States and Kingdomes for the Churches interest (if clearly discussed) be not rather a way of Antichristian mystery, then of zeale to Religion or the power of Magistracy?
2 Consider whether in the Kingdom of Jesus Christ any other Scepter should be lifted up then that golden one of his owne, and whether if there be a Kingdome of God, if Iesus Christ be the Lawgiver, and the spirit of Christ the Interpreter of those Lawes, and this Kingdome of God within the throne of that King of Kings, and Lord of Lords the Lord Jesus, any other power should rule, any other Scepter, any other Lawes, or any other sit downe in that Throne, which is only the Throne of the Son of David, whose Throne is for ever, the scepter of whose Kingdome is an everlasting scepter?
3 Consider whether there be not an Heathenish or Gentilish world, and an Antichristian world or a world of many called Christians and Believers in Christ, and yet a Church of Christ which is neither of these; and if so, whether is all this Kingdome of England that Church of Christ, or not rather much of it that part of the Antichristian world, over which one part of the mystery of iniquity [Page] hath sate long, and is yet upon it? and if so, then is there not roome in England both for Presbyteriall Churches, and Believers of other wayes to live in that part of this Kingdome which is the world, and not that Church? and if so, ye may be rich in people, rich in peace, rich in the praises of the people of God. Honourable, goe on to doe worthy things for our Nation, as worthy things have been done by you, and may ye be as the wings of a dove covered with silver, and her feathers with yellow gold.
To the Reverend Divines of the Presbyteriall way.
THese are the sighings of some of your own spirits under Episcopacy, under the Tyranny of that government. O how acute and sensible were your Iudgements and Consciences then of the usurpation, dominion, imposed forms, when you were the sufferers! but now that your Brethren are becom the Non-conformists to you, as you were Nonconformists to the Prelates; and you the imposers, and your Brethren the sufferers; I finde times and conditions are forgotten, and yoaks are called for which neither we nor our fathers were able to beare. I see by your printings and preachings the working of new dispositions in you, and symptomes of something like Dominion and Persecution; surely Brethren your crying out thus for the civill power to help you or all is undone, is a signe you trust not to the Gospel strength, nor truth of your way, but to the arme of flesh. Methinks of late your Sun is turning into darknesse and blacknesse over us, and your Moon into blood: is it possible that yoaks, burthens, whips, prisons, banishments, can bee so soon forgotten? Can Saints like naturall [Page] men see their faces in a glasse, and so soon forget what manner of men they were?
I have here reasoned with you in your owne arguments; I hope your own arguments may finde accesse to your spirits when ours cannot; men are sooner perswaded by their owne reason then anothers. O that the same sounding of bowels may be heard in you to your Brethren, that yee wished to heare in others who were once your task-masters! What Ioseph said in his affliction, wee shall say to you, Think on us I pray you when it shall be well with you, and shew kindnesse; for it may be as Mordecai said, yee are come to the Kingdom for such a time as this; if not, enlargement and deliverance shall arise from another place.
GROANES FOR LIBERTY.
1 Divisions ought to be no prejudice to the Truth.
BVt he upbraids us with our Divisions and Subdivisions,See the Ministers Book called Smectymnuus, presented to the Parliament, sect. 18. printed 1641. and so doe the Papists upbraid the Protestants with their Lutheranisme, Calvinisme, and Zuinglianisme; and this is that the Heathens objected to the Christians, their fractures were so many they knew not which Religion to chuse if they should turne Christians. And can it be expected, that the Church in any age should be free from Divisions, when the times of the Apostles were not free, and the Apostle tels us it must needs be that there be Divisions? In Greg. Nazian. his dayes there were six hundred errours in the Church; doe these any wayes derogate from the Truth and worth of Christian Religion?
Quaere.
1 Whether are not Divisions and Subdivisions objected now to all that are dissenting Brethren from the present way [Page 2] of Church-government? and whether are Divisions any more scandall to Religion now then before?
2 Whether is Independency, Anabaptism, Brownism, Seekers, of more evill report now, then Lutheranism, Calvinism, Zuinglianism formerly?
3 Whether is an hundred and eighty opinions, as some would reckon them,Mr Edwards. more to be cast in the face of Religion now, then six hundred in the dayes of Nazianzen?
4 Whether is this faire dealing for Brethren to make Apologies for divisions and severall opinions, when they are oppressed, and to turne back in accusations upon their Brethren when the oppression is off from themselves?
2 Stinted formes not to be imposed▪
The validity of which plea your Honours are best able to judge;See the same Smect. sect. 2. and therefore we leave it at your Barre: yet these two things we know, first that this forme viz. of Liturgy, was never established to be so punctually observed, so rigorously pressed to the casting out of all that scruple it, or any thing in it.
Quaere.
1. If former Liturgies were never established to be so punctually observed, why is there such pressing now for establishment of Formes, now to be observed in Worship and Discipline? seeing the former Divines walkt as they thought by as true a light then, as the Divines of this age doe now?
2. If Synods did not formerly establish things for such punctuall observations, why are there any penalties, fines, imprisonments called for now, upon non-conformity to things established by them?
3. Why are the formes composed now so rigorously pressed, Uniformity so urged, when such practises and designs were condemned but a few yeares since? and they who urge it now, would scarce then seem to believe it to be the minde of former Synods and Parliaments?
[Page 3] 4. If things were not to be rigorously pressed then to the casting out of any that scruple, why now?
3 No formes of particular men to be imposed on all the rest.
But if by Liturgy he understand prescribed and stinted formes of administration,See Smect. sect. 2. composed by some particular men in the Church, and imposed upon all the rest (as this we must understand, or else all he saith is nothing;) we desire and expect that those formes which he saith are yet extant and ready to be produced, might once appeare.
Quaere.
1. If Formes composed by particular men be not to be imposed on all the rest, why do the Brethren now urge upon us all, and upon all the Kingdome, their own Uniformity and Formes, since theirs is no more a Truth to others, then others Formes were formerly a Truth to them?
2. Whether one Synod of Divines is not as well a fewA some., compared with all the rest of the Kingdom, as another Synod? and the same that were but a fewOr some six years since, or sixty years since, but a fewOr some▪ still, unlesse the same numbers and accounts alter by yeares and seasons? and if so, what reason is there for ones imposing more then anothers, since Truth is no more to be reckoned by multitudes and Synods in one age, then in another?
4 No binding to the use of Composed Formes.
All other Reformed Churches, though they use Liturgies,See Smect. Quaere 2. yet do not binde Ministers to the use of them.
Quaere.
1. Why doe any Reformed Churches now undertake to binde any to the use of their Formes, seeing the Churches formerly durst not usurp it? and why under penalties now more then before?
2. Whether is that lawfull now which was not foure years since, and for these Brethren to doe, which was unlawfull for their Predecessors?
5 Severe imposing, a sinne and a snare.
That which makes many refuse to be present at our Church service,See the same Quaere 2. is not only the Liturgy it selfe, but the imposing it upon Ministers.
Quaere.
1 If imposing of Forms was a snare before, how comes it to be none now?
2 If Ministers were not to be compelled then, why are they to be compelled now?
6 Liberty in use of Formes breeds no disturbance.
Obj. If it be objected that this will breed divisions and disturbances in the Churches,See the same Quaere. unlesse there be a uniformity.
Ans. It hath not bred any disturbance in other Reformed Churches.
Why should the free liberty of using or not using breed more confusion, then the free liberty of reading or not reading Homilies, especially when Ministers shall teach people not to condemne one another in things indifferent.
Quaere.
1 How comes it to passe that liberty in the use of Formes bred no disturbances before, and yet now all is pretended to be undone if uniformity be not preserved?
2 Why are Divines more jealous of conscientious and inoffensive liberty now that the Government is comming into their own hands, then when it was in their predecessors?
3 If Brethren are not to condemn one another in things indifferent, why do they teach now a Persecution to all that conform not to things indifferent only, but unlawfull, as all parts in Worship and Government are, which are Devices of men?
7 No set Formes for the first 300 years.
For Christian Liturgies which the Remonstrant had affirmed to have beene the best improvement of the peace and happinesse of the Evangelicall Church ever since the Apostles times,Smect. sect. 2. we chalenged the Remonstrant, setting aside those that are confessedly spurious, to produce any Liturgy that was the issue of the first 300 yeares.
Quaere.
1. If solemne and set-formes and Directories were excepted against, and accused then as no friend to the peace and happinesle of Churches, why are they made now the choicest meanes of peace and unity, and all those Churches condemned as erroneous that are without them?
2. If no set-formes can be produced as the issue of the first 300 yeers, why are they continued stillViz. in the worship now., which have neither precept from Scriptures, nor president from Apostles or Primitive practise to warrant them? why are the crimes and will-worship of forefathers condemned by their children, yet [Page 6] afterwards taken up? the fathers eate sowre grapes, and the childrens teeth are set on edge.
8. Things that even offend Anabaptists are to be removed.
It is under carefull hands and hearts more mercifull, viz. See Smect. sect. 2. the Parliament, then this Remonstrant is, (to remit troubled consciences to no better cure then Mr. Fishers book) who we hope will do by those as the Helvetians did by some things that were stumbled at amongst them, though there were none but Anabaptists that stumbled at them, yet the State did by Authority remove them, and Zuinglius their professed adversary gives them thanks for occasioning the removall.
Quaere.
1. Why may not the Brethren look for better cure to their troubled consciences from the State now, then from some of their brethren, because the hands and hearts of the State have appeared more carefull, more mercifull then some of them? the Priests and Levites walke by, while the good Samaritans comfort the wounded
2. If the State of the Helvetians would not offend the very Anabaptists, but remove the scandall: why should any State now be set on and inflamed not only to offend, but persecute them; nor onely Anabaptists as they are called, but all other their Brethren that dissent? If States are commended then for being so tender, why are they preached now into severity, wrath, revenge, and tender troubled consciences made the onely trouble?
9. Rigour makes Separatists.
But we thinke, nay we know that some few Prelates by their over-rigorous pressing have made more Separatists then all the Preachers dis-affected to Ceremonies in England. See Smect. sect. 2.
Quaere
1. If it hath appeared formerly that rigorous imposings have occasioned Separation, why doe they now cry out of so many Separatists, and not look up to themselves? Why do they beat their fellow-servants out of doors, and then cry out of their running away?
2. Why is not persecution and imposing more forborn by the Brethren now, when they have found it the cause of their own Separation formerly?
3. Why do they cry out of Separatists, when they see Separatists have not so much made themselves so, as they have been made so by others, and they have been rather driven away, then they have drawn away themselves? why do they cry out of of Separation, when they force them into corners first, if they would have the communion of their Brethren more, why make they not their persecution lesse, and their offences in worship and government lesse?
10. Burthens to Churches to be removed.
In the mean we blesse God who hath put into the hearts of others into whose hands he hath concredited the work to judge more wisely,See Smect. sect. 2. and consider more mercifully, and to professe in the hearing of some of us, they would willingly part with that which was indifferent to themselves, if they were but truly informed it was offensive to others, according to that of Gregory, those customes which are known to bring any burthens upon the Churches, it becomes us to consider of the remooving of them.
Quaere.
Why may not the State to be petitioned by their people now of tender Consciences, to the same temper of tendernesle and mercy to them, that the Brethren then desired for themselves? whether are those good neighbours, that would have it raine onely in their owne Gardens, and the Sun to shine only on their owne blossomes, and have peace only in their own dwellings, and their neighbour Townes running with blood?
2. Were the times of non-conformists then times only for removing burdens from Churches, and the times of non-conformists now times of burdening Churches?
11 Mens devices ought not to hinder preaching.
This is just as our Bishops were wont to doe, who give a full power to a Presbyter at his Ordination to preach the Gospel with a charge to do it,See Smect sect. 7, 8. yet will not suffer him to preach no not in his owne cure without a License.
Quaere.
1. When any then was gifted and called to preach the Gospel, and Licences were complained on to hinder, why are there any other wayes devised against the liberty of the Gospel now? as uniformity &c.
2. Were Licenses chaines and fetters to the glorious and free spirit? and are Interrogatories and Questions at times of Ordination and admission about Anti-Paedo-Baptisme, Antinomianism now no restraints nor devices to the same purpose, is this to rejoyce that Christ is preached howsoever, nay is not this to forbid him because he followes not with us?
12. Mens inventions to set up jus Divinum to advance government.
They that have studied to advance the Babel of Episcopacy,See Smect. sect. 13. [Page 9] have endeavoured to underpin it with some Texts of Scripture, that they might plead a jus divinum for it.
Quaere
1 Was it unlawfull, and politick in some to underpinne Episcopacy with some Texts of Scriptures, and so to get up a jus divinum for it? and is it not as unlawfull to set up another Form that is not purely of God, underpinned with Texts of Scripture for a jus divinum or divine right, as some would have had it?
13 Oath ex Officio an unlawfull engine.
We desire to see further how abominable this Oath is, how cryed downe by learned men,Sect. 11. how contrary to the word of God, the law of nature, to the Civill and Canon lawes, and to the Statutes of our Kingdome, he may finde in Mr▪ Parker.
Quaere
Was it so contrary to the word of God, to all Civill and Common Lawes, and the Law of our own Kingdom, to extort from men Conscience secrets; then of what kinde are all Formes of poseing, examining, interrogating to finde out the opinions of those who are to preach in any Congregation?
14 When Presbyters grow as tyrannous as Bishops, they are to suffer.
But if the Presbyters should be as generally corrupted as Bishops now are,The same Smect. sect. 16. have as much strength to suppresse the Gospel and promote Popery, as the Bishops by their supreame power have, and if they can bring no more evidence of divine institution then Bishops can, and are of [Page 10] no more necessity to the Church then Bishops are, let the Function suffer.
Quaere
May not that very thing be more justly feared and presumed by us now, from some late experiments of them, viz. that the Presbyters may grow strong to suppresse the Gospell, and tyrannous &c. and may be corrupted, as Bishops formerly, as well as they might prophesy this of themselves? Caiaphas thought as little of Christ when hee said, one should die for the people, as some Presbyters thought of suppressing the Gospell themselves, and suffering for it, when they wrote thus against Bishops and Presbyters.
15 Change of words in Religion an ill signe.
We finde that the late Innovators which have so much disturbed the peace and purity of our Church,Smect. in Quaere about Episc. did first begin with alteration of words; and the Apostle exhorts us to hold fast the forme of sound words, 2 Tim. 1. 13. and to avoyd profane novelties of words.
Quaere
If the change of words be so dangerous, and Vnwholsome Formes, and so condemned before, why are unwarrantable words taken up again, as Classicall, Provinciall, Nationall, Triers, Directories, which are no more formes of wholsome, nor Scripture words?
16 Reproaches no Arguments.
If confident slightings and scornfull denials be sufficient answers to us and our arguments,See Smect. Ep [...]st. never any man hath better defended Episcopacy, or more strongly confuted those that oppose it.
Quaere.
If confident sleightings, &c. were counted no sufficient answers from the Prelates to the Presbyters, why are Presbyters sleightings counted so sufficient arguments for their Dissenting Brethren now? and if to raile be to reason, and to revile be to refute; Mr. Edwards and some of his brethren have as strongly confuted us, as the Prelates did formerly them.
17. Prelates impropriate Orthodox▪
In impropriating to the same party the praise of Orthodox,See Smect. Epist. as if to speak a word or thinke a thought against them were no lesse heresie, then it was in former times to speak against the Popes Supremacy or the Monks fat belly.
Quaere.
1. If it were so ill taken by the Presbyters then, that the Prelates impropriated the name Orthodox: how may it be taken now by all the rest who are cast out as Hereticks and Schismaticks, while they walke abroad cloathed only in the name of Orthodox Divines?
2. If the Popes Supremacy and the Monks fat belly, and the Prelates could not bear a word nor a thought against them; are not some Divines working for a supremacy and a revenew, against which it may prove as great a crime to speake.
18. All not of their opinion are factious.
Sure the man thinks he hath obtained a Monopoly of Learning,Smect. sect. 3. and all Knowledge is lockt up in his bosome, and not only Knowlege but Piety and peaceableness too; for all that are not of his opinion must suffer▪ either as weake or factious if he may be their judge.
Quaere.
1. Whether do not they who hold all other in Schisme and Heresie and a company of Mechanicks who conforme not to them, conceive they have the Monopoly of learning as once the Prelates did: and who are these now?
2. Whether do not they who look on their Brethren that dissent as Troublers, Factious, Schismaticall; conceive all Piety and peaceablenesse to be lockt up in their own bosomes; and who are they? and who are the weak and factious if they may be judges?
19 Prelates pathes causes of divisions.
It is no wonder, considering the pathes our Prelates have trod,See Sect. 28. that there are divisions in the Nation; the wonder is the Divisions are no more, no greater.
Quaere.
If the usurpation, Tyranny, Persecution of the Prelates, were reckoned for the supreame division-makers in the Kingdome, when the Non-conformists were the only Separatists; Why doe they not finde out some other, or such like cause now, in some other place, rather then amongst their dissenting Brethren themselves, whom they now only accuse of division, and faction? but this is the difference of being Parties and Judges; we naturally spie out faults furthest from our selves.
20 Where is the Church of England?
We desire him to tell us what the Church of England is,Sect. the [...]. for it doth not please him that we should call the Convocation the Church of England, much lesse the Bishops or Archbishops.
Quaere.
If it was so hard to finde out the Church of England in the Prelates dayes, surely it is hard to finde it out now; then it seemes neither Synod, Bishops, nor Archbishops were the Church. Then Quaere, where is the Church now? not in the Assembly, they are but consulting how to build the Church; not in the Presbytery, for that is a Church unbuilt yet; not among the Parishes, they are not Scripture Churches or Congregations as the same Smectymnus sayes; then where is the Church of England?
21 The name of Church is the Gorgons Head.
But these Episcopall men deale as the Papists that dazle the eyes,Smect. sect. 17. and astonish the senses of poor people with the glorious name of the Church, the Church, the holy mother the Church; this is the Gorgons Head that hath enchaunted them and held them in bondage to their errours; all there speech is of the Church, the Church; no mention of the Scriptures of God the Father, but all of the mother the Church.
Quaere.
1. If the name of Church then, the Mother Church, the Church was such a Gorgons head by which Prelates as well as Papists enchanted thousands of People to believe: why is that very thing or device taken up in another forme to enchant with still, viz. The Church of England, the Orthodox Churches, the Reformed Churches?
2. If the Mother Church was so much spoken on before, and the Scriptures so little? why is not the Church of England, [Page 14] the Reformed Churches, the Orthodox Churches and Divines lesse spoken on, and the Scriptures more?
22 An ill Custome to say Church of England and Conformity.
It hath been the custome of late times to cry up the holy mother the Church of England, Sect. the same. to call for absolute obedience to holy Church, full conformity to the orders of holy Church, neglecting in meane time God the Father and the holy Scriptures.
Quaere.
If it hath been the unwarrantable custome of late times to cry up the Church of England, and absolute obedience to the Church, and conformity, why is this custome still kept up? conformity, obedience and uniformity as much called for still, as before? why is not the word more spoken on, and the Reformed Church lesse? why is not free Christian liberty, peaceable forbearance of each others differing opinions, and practices in unity more heard among us, and obedience, conformity and uniformity lesse?
23 To call Schismaticks and Hereticks the Bishops Practice.
Only there is one practice of our Bishops,Sect. the same that is their casting out unconforming brethren commonly known in their Court language by the name of Schismaticks and Hereticks.
Quaere.
1. If the Bishops did practice the casting out the Non-Conforming [Page 15] Brethren, whither ought any such practice to be taken up by the Non-Conforming Brethren against Brethren now not Conforming to them?
2. If all the Non-Conforming Brethren were in their Courtlanguage Hereticks and Schismaticks, whither ought not such names to be sent packing to Court againe, rather then taken up by the same Brethren, who were so much called so themselves, Hereticks and Schismaticks that they have taken it up against others?
24 Heresies and Schisme harsh words.
But we had hoped the refusall of the use of a Ceremony,See Sect. the same. should never have been equalized in the punishment either to Heresie or Schisme.
Quaere.
If you hoped that the refusall of a Ceremony would not have been punished with heresie and schisme from Bishops, may not your Brethren hope much more from you, that their dissenting from you in things of outward Cognizance and forme, as Church Order and Bapisme, would not be so branded for heresie and schisme by you (who glory in a more Gospel way) as you were branded your selves of late?
25 Heavie censures for Non-Conformity.
I am sure above the crime of the Remonstrant,See Smect. sect. 13. Non-conforming Brethren, who are unsetled in points of a meane difference (which there usual language knowes by no better terme then Schimaticks and factious) yet [Page 16] even such as have fallen under the heaviest censures of Excommunication, deprivation, suspension, &c.
Quaere.
1. Why was it such a crime to count any Schismaticks and factious, under Prelacy? and why is it now under Presbytery matter of just report against others?
2. If Excommunications, Deprivations, suspensions, &c. were esteemed so burdensome and cruell? then why are Fines, Penalties, and Imprisonments, so much preached for now? why doe not the Brethren of the Presbyteriall way, think it as hard for the Magistrates to afflict their Brethren, as they thought it hard in the Prelates to afflict themselves?
26 No Presbyters to be Ambitious.
Neither in any of his writings the least intimation of superiority of one Presbyter over another,Sect. the same. save only where he names Diotrephes as one ambitiously affecting such Supremacy.
Quaere.
If none but such as Diotrephes is observed in Scripture for affecting Supremacy, and Superioricy, and if one Presbyter cannot be found affecting place above other Presbyters in opposition to Bishops; then how is it cleared, that a Presbytery may be supream to a whole Church or Congregation: and that it is not as much Superiority for some few Presbyters to affect being above many Saints together in one Church, as for one in name or office as a Bishop to affect place above another in name or office as a Presbyter, and so Episcopacy be as warrantable as Presbytery, and both alike unwarrantable?
A BEAM of LIGHT TO Discover a way to the peace both of CHURCH and STATE By way of Considerations.
Consid. 1.
LEt it first be considered where the great obstructions lie against Liberty or Teleration of Brethren of severall wayes, and if it may not be found to be in these things,
1 A taking the whole kingdom of England for the Church of England, and so setting up the Nationall Magistracy of Israel in the Nation now as it was then, which how it may be warranted, would be well considered.
2 A jealousie how to preserve the present Ecclesiasticall Interest without the choicest power of the Magistrate to help it; which if well observed, makes it appeare to bee lesse of God, and more of man.
3 An interpretation of these Gospell Scriptures which concern Magistracy, Rom. 13. 4. 1 Tim. 2. 2. 1 Pet. 2. 13, 14. (which I humbly conceive to be so farre as concerns any good or evill either of the Law of Nature or Nations) into a good [Page] or evill purely spirituall, and of meere revelation in the Gospel, as things of Gospell light, and mystery, and notions of Heresy and Schism are: this latitude of Interpretation of the generall Rules in the Gospell concerning Magistracy, into all particulars of Truth and Heresie, is of high consideration.
Consid. 2.
Let it be considered, how the kingdom of England may be called the Church, taking in all the Northern parts, the Western parts, the whole Nation generally to the very walls of London, with Mr Marshalls Testimony, that many thousands nay thousands of thousands (which accordingly reckoned takesMr Marshals serm. Novemb. 17 1640. up almost the greatest part of the Kingdom) not knowing their right hand from their left in the very principles of the doctrine of Christ. And saith Mr Marshall, no Land can be esteemed Christs Kingdome where the preaching of the wo dis not established: is any Countrey esteemed a part of a Princes dominion that is not ruled by his lawes?
Consid. 3.
Let it be considered then seeing the kingdome of England is not a Church, but in the generall a Nation baptized into they know not what at first, and beleeving generally they knew not in whom ever since, as Mr Marshall, whether there may not be a free, peaceable cohabitation of the people together, viz. of those called Presbyteriall, Independent, Anabaptists, enjoying their severall wayes of practice in things of outward cognizance and order, as Baptism, Church Order, &c. in all peaceable demeanure and godlinesse, as well in this sp [...]rituall variety, as so many Corporations, Counties, Divisions, Armies, and severall Companies, in that their civill variety, and yet in all a civill comelinesse, peace, and unity.
Consid. 4.
Let it be considered, whether the Civill power in such a Gospell mystery, as Presbytery is, and the way of Baptism is, and the way of Independency is, may not with more lawfulnesse, lesse hazard of sinne, and safety, keep off, or suspend his engagements from all sides, seeing there lies Gospell strength and Arguments on all sides, and walk only according to those generall Rules the Gospell hath layd him down in Rom. 13. 4. 1 Tim. 2. 2. 1 Pet. 2. 13, 14 not daring to draw himselfe to revenge any misbeleefe of particular Scripture mysteries; forcing either side, either for Presbytery, Inde, endency, or Baptism, which the Gospell hath no where warranted him in speciall, or in any clear consequence to do; but such as the present prevayling Brethren draw out from the Iudiciall Law of Moses to help: and from these generall Gospell Rules, which can bring forth but an opinionative Iustice, as their Arguments an opinionative Truth, or Presbytery; and whether the Magistrate ought not to demand a more clear and equitable Rule in things of Spirituall cognizance, I humbly present to be considered. Whether there ought not to bee a certaine Rule for a certaine Iustice: so if there should ever bee a proceeding to Fines, Imprisonment, Banishment, the Divines can administer no more certain grounds for the Magistrates conscience, then such as they have for their own, which are but probable, controvertible, doubtfull, as the Arguments on all sides will make appear.
Consid. 5.
Let it be considered, whether it hath not been one of the Nationall sinnes, viz. Making Lawes against all other Forms but what it did establish it selfe Nationally; by which experience hath told us, how Gospell Truths have been kept out whole Generations; Popish States kept out Protestantism, and Prelacy kept out Presbytery, and whether Presbytery proceeding on the same ground, is not in the same danger of sin, and of keeping out other Truthes; and whether upon this ground, any Gospell Revelation or Light (of which there shall [Page 20] bee an Encreasing every day,M [...]. Case Sermon Gods waiting, p. 62. as Mr Case himselfe preached,) ever shall come into this Nation, but of the Nationall size and temper; and we know that is not often the Gospell way; the Lord hath chosen the weak things, and base things.
6. Consideration.
Let it be considered whether part of the great Mystery of Iniquity be not that of drawing in the strength of the Nations, Rev. 17. 12, 13. the Princes of the earth, to support the Ecclesiasticall or Church glory, and let this be sadly considered; did not Popery get in the Kingdoms of the world to support it selfe? [...]id not Prelacy stand by the same power? Doth not Presbytery hold it selfe by the same strength of Magistrates? Are not the same Iron rods and scourges of steel conveyed over from one of them to the other? Did not the Pope whip the Protestant with fines, imprisonments, and the Prelate take the rod our of his hand and whip the Non-conformist, and the Non-conformist or Presbyter take the same rod out of the Prelates hand and scourge those that are Non-conformists to him?
Consid. 7.
Let it be well considered, whether the design of the Nationall Ministery, ever since the first working of it upon the Magi [...]rates, hath not a design for strengthening their owne interest by the Magistracy of the Kingdomes, and how have Kingdomes been embroiled for the serving of this designe, and whether is not this guilded with the glorious name of Reformation.
Consid. 8.
Let it be considered from the severall wayes and formes of proceeding in which the beleevers of severall opinions have gone in these times to support themselves, which stands most on a pure Gospel spirituall bottome, supported by its owne [Page 21] innate congeniall and proper strength, clasping about no stones no pillars of the world, or humane strength.
Consid. 9.
Let it be considered, whether the whole cry of the Divines of the other party (as in the late booke) is not all to the Magistrate:Mr. Edw: his Gangrena. Help us Parliament, help us City or we are undone, the Heresies and Sects will undoe us; What said Ezra, I was ashamed (saith he) to require of the King an army and horsemen to help us against the enemy in the way, Ezra 8. 22. because we had said the hand of our God is upon all them that seek him.
Consid. 10.
Let it be considered whether they whom he calls Hereticks and Schismaticks, make it one of their choicest Principles to desire the Magistrate to help their opinions with their prisons, fines, pillories; but rather that they would let them alone to stand and fall by the power or weaknesse of their Gospell principles, and that they may have liberty to pray for them, pay to them, and possesse the Gospell.
Each Opinion stated briefly, respectively to Toleration.
Let it be considered to what each pretended Heresie will amount to.
Independency.
INdependents beleive that since the Parishes are so generally corrupted, the Churches ought to consist of those of them onely that professe more purely, as they finde Scripture Rule and Practice; and as the Presbyteriant themselves many of them practice in some Ordinances, as that of Baptisme [...]nd the Supper, giving them onely to the purest Beleivers.
They also beleive that they ought not by a few Ministers and Elders of the Churches to bring all the Churches and Congregations under their power and dominion, but rather under their advice and consultation.
Quaere.
Becaus [...] then they practice to meet more purely, and to rule lesse one over another; whether is this enough that they should be fined, imprisoned, banished?
The Anabaptists.
THe Anabaptists so called, they hold that Beleivers ought only to be baptized, and that Baptisme ought to be so for the manner, as may set forth Christs death, buriall, and resurrection [Page 23] by water, as the Greek word and Apostles practice seems to imply,Mr. Perkins Aquinas sum. and some of the ablest Divines both of England and the great Adversaries the Papists themselves deny not; and for children, they reade of none the Apostles Baptized, and they see not any Scripture cleare enough to warrant, and they therefore forbeare.
Quaere.
Because they will not practice then what is not cleare in command, and confessed by all to be but in hidden consequence; because they baptize as they finde the clearest rule and practice, and as none can deny but it was the Apostles generall practice to baptize Believers: therefore whither is this enough that they should be Fined, Imprisoned, Banished?
The Seekers.
SEekers, some of them Question only the way of Church and Ordinances, as of Baptisme, &c. because they finde that the power was at first given to the Apostles with gifts, and from them to others, and they dare not take it from Antichrist and the Bishops, as the Reformed Kingdomes generally take it, nor from the Churches, because they finde no such power begun from the Churches, but only of choyce or consent, not of power nor Churches begun before Apostles, or Disciples with gifts.
Quaere.
Whither then is this enough, because they conceive they dare not take Ordinances, but from such, and in such a manner as was given at first, to fine, Imprison, or Banish them?
A Modell or Short Draught of the whole difference betwixt the Divines for the Presbytery and them of the other way respectively, to the Magistrate or State, drawn from the late Books and Practice of both parties, in a Petitionary way.
They of the Presbytery to the Magistrates or State.
WE humbly Petition ye, that Hereticks and Schismaticks (wee believing all that differ from us to be so) may have your power inflicted upon them, whither to fines, imprisonment, or Banishment, and upon this condition, ye shall have what we can doe, or preach, &c.
The Independents to the Magistrates or State.
VVEe humbly Petition, that ye will not hazard nor endanger your civill power of the State to help our opinions against our Brethren, for we are not Infallible nor Apostolicall, we see but in part, and that ye will not punish any of our Brethren Presbyterials or others, for what they believe or differ from us in things of outward order in the Gospel, and that we may have leave to pray for ye, to pay tribute to ye, to fight for ye, and to worship the Lord among our selves peaceably as we believe, and to punish us when we disturbe ye by Tumults, or trouble your peace in our way of worshiping
SOME QUAERES FOR The better understanding OF Mr EDWARDS last BOOK, Called in Latine Gangrena, But in English, a Book of Scandals, AGAINST The Honourable Houses of Parliament, the Army, the Saints and Churches of Christ, that differ from him.
Quaere 1.
VVHether this be not a new way, and work of Providence, to bring forth some Gospel, light to the world by presenting some truth under the name and notion of errours and heresies, which can scarce obtain from the [Page 26] Presse and Pulpit any other way of appearing abroad: and if this be not to take the wise in their own crastinesse, and to make Mr Cranford the Licenser, and Mr Edwards the Publisher of some such Truths, which the world had else never known so publikely, but under the form of heresie, and from their two pens, but under this disguise?
2.
Whether that Story which Mr Edwards tels of Brasteed in Kent, where he sayes a woman preaches which is known to my selfe, and all in that place to be a meere untruth, be not a way to judge of most of his Stories, Letters, Relations?
3.
Whether this late Book called Gangrena, where there are so many Letters writ to the Reverend Mr Edwards, to the Worthy Mr Edwards, to the Good Mr Edwards, to the Father Mr Edwards, to the Worthy, Reverend, good Mr Edwards, with divers other insinuations of his own worth, be not a way of seeking glory, and praise from men?
4.
Whether so many Lettters as are in the Book called Grangrena, where there is not one name subscribed, may not be as well written from Mr Edwards, as to him: and whether the Authours of those Letters whose name are suppressed, are not afraid to be questioned for their Relations, and therefore have either concealed their names themselves, or Mr Edwards for them?
5.
Whether the great reasonings and conflicts, which Mr Edwards saith he had in his spirit in the writing of this book, and sayes were only carnall conflicts, were not rather conflicts with that spirit of God, which breathed on him more love and charity to his Brethren, then it seemes hee would receive at that time.
6.
Whether his accusing the Parliament and Army, the one for tolerating as never Christian State or Magistrate were known to do; the other for Antinomianism, Independency, Familisme, Seraphinisme, &c. be not of high and dangerous insinuation to the people at such a juncture of time, and of desperate irritation to our Brethren of Scotland, and is against the Solemn League and Covenant, one great Article of it?
7.
Whether this be a sufficient confutation of my Book called the Smoak in the Temple, to call it a Book of errors, as he doth in Page 3. Epist. and in Page 180. where he saith only, this is an errour, and that is an erour, without the least particle of Reason or Scripture to prove it; where if meere accusations may passe for crimes, I wonder hee made his book so large, and rather summed not all up into one grand affirmative, viz. This is all heresie, and so have spared the Reader much paines, and himselfe much paper?
8.
Whether hath Mr Edwards delt faithfully and ingenuously as became a Brother, pretending to so much clearnesse and integrity of spirit (and which makes me suspect him in the rest) viz. to charge me with positive errours (which my Book can witnesse to the world) I writ as exceptions to serve a design of Peace and reconciliation, and not as my opinions?
9.
Whether the design which Mr Edwards pretends in setting forth his Book, viz. to make the blasphemies and errours of the times (as he calls them) to be detested, is not rather a farre contrary design, viz. to spread poyson, infect many souls who by this shall come to the knowledge of such things as they never heard before, having provided no Antidote, nor any Answer of Scripture or reason against them, but meerely contradictions, [Page 28] and ill words; it was observed that some books set forth for the discovery of Witch-craft, made many Witches; and so who knows how many hereticks he may make by this his pretended design against them; sure either some of the heresies or diseases were so above his cure or remedy, or he had a counter design to make Hereticks or the wisdome of his design was turned into folly, making Hereticks by writing against them.
Mr. EDVVARDS Designes AGAINST His Brethren that differ from him.
Gangrena p. 164.
Let us fill all Presses, and make all Pulpits ring, and so possesse Parliament, City and whole Kingdome against Sects.
Quaere.
Whether this be not according as the Priests and Elders did about Christs, Resurrection, saying to the Souldiers, say you they stole him away, and if any thing come to the governours eare, wee will perswade him, that is, let us cry out they are all Hereticks and Schismaticks, and we will perswade the Governours that it is so.
Mr. Edwards Book, p. 172.
Let the Magistrate put out some Declarations declaring they shall be proceeded against as Vagrants and Rogues.
Quaere.
Whether is this wisedome like that from above which is first pure, then peaceable: whether these be such words as the Angel give who would not give the very Divel himself ill language, but The Lord rebuke thee O Satan.
Mr. Edwards Book, Epist, page 4.
When I thinke of &c. how many powerfull Sermons you have had preached before you about the Covenant against the Sects, the many Petitions, and yet how little is done &c. God accounts all those Errors, Heresies, let alone and suffered, to be the sins of those who have power.
Quaere
Whether is not this a representing to the world and a publike insinuation that the Parliament are Sermon sleighters, Covenant breakers hereticall, unjust, Petition. sleighters, and whether this ought not to have been rather represented by him in private papers, then thus to arraign them before the people, and to make themvile in the eyes of the world, who have exceeded all their Predecessors in being tender of the blood and sufferings of Gods people, and giving the Churches rest, for which they have prospered more in the field in victories for this their peace at home, then ever before.
Mr. Edwards p. 2, Epist. to Gangrena.
You have done worthily against Papists and Prelates, &c. but what have you done against other kinde of growing evils, Heresies, Libertines, &c.
Quere.
Whether is not this to charge upon the Parliament, all those things which hee so grosly aggravates to the world as Blasphemies, &c. and to bury all the Honour of the Good they have done, in the Sepulcher of the Evill which he sayth they are now in doing.
Mr Edwards Epist.
Noble Senatours, be pleased to pardon the boldnesse I shall take, &c. not to impute it to my malignity, &c. I am one who out of choice, and of judgement, have embarqued my selfe with you.
Quere.
Whether doth it not clearly appear by this apology and insinuation of his own worth and good affections, that he knew well to what a Crime and Transgression both against Parliament and Piety the Book he had writ would amount to, and therefore bespake their just Indignation and Censure before hand, with this story of his good affections, and imbarquing himselfe for them.
Whether did Mr Edwards consider the Parliaments Honour, Quality, Capacity, that durst entitle them to the Patronage of such immodest, ridiculous Stories and Tales, as he brings in his Gangraena?
AN EXPOSTVLATION With Mr EDVVARDS VPON His Book called GANGRAENA.
THE uncharitable expressions of your Book against those who see not by your Light, and write not by your Candles your binding up the Tares with the Wheat together, and the pretious with the vile; your trampling upon your Brethren as [Page 31] the mire in the streets, have forced my Spirit into these few Queries: for Sions sake I cannot hold my peace.
The Designes of your Book seem to be these;
1 A Designe of Provocation to the Magistrate against your Brethren.
2 Of Accusation, under the old Project of Hereticks and Schismaticks.
3 Of Historicall Recreation to the people, that they may make themselves sport with the Beleevers that differ from ye, as the Philistins with Sampson upon the Stage.
Can your wounded Brethren make yee good musick? Can their faylings make ye more innocent? Or their sinnes make ye more spirituall?
You would have all the Beleevers that are not of your minde, banished &c. will you who pretend your selfe to be a friend, be such an enemy to the State, as to cut off (like Nero the Tyrants wish) so many thousand of their faithfull servants at a blow, in such a juncture of time when they need so many? Ought ye to work off so many choyce ones from this Cause, till you have as many more of your way for their places, and till as many Battels, yeares, experiments, prove them as gloriously faithfull, as these are; is this faire dealing with the State?
You have brought forth before Israel and the Sunne, many pretended sinnes and crimes of your Brethren: Suppose they should write by your copy, and bring forth the Assembly sins, the crimes of all those of your way, of all the Divines and others that you take in, and rake back into the ashes of their unregenerate condition, keep Almanacks for the yeares and dayes of their faylings, watch their haltings in all things they say or do, tell all the Stories of them they heare, what would the next generation think of their Book and yours? At this rate of writing they would not read one honest man of all their forefathers, yet this is your course and method.
I have done for this time, and I hope all that are not enchanted with the Gorgons head of Hereticks and Schismaticks and Church of England, (as your own Smectymnians say) will read and judge. I had said more to ye, had you printed us more [Page 32] Reason, and lesse Reviling, and something more then Stories and Winter Tales.
And for our Licenser, whom you so rayl at, he is so much a friend to all the world of Beleevers, as to give them the Scripture liberty of proving and trying all things; and not to silence the Presse, as some would, and as the Prelates did silence the Pulpit.
And now let any age, weighing all the differences (excepting the Blasphemies, &c.) and the nature of them, nakedly without aggravations, and fallacy of words, bring forth a Book printed in such Letters of Blood, as this Gangrena? binde up all the Oxford Aulicusses, the Mountagues, the Pocklingtons, and see if this Gangrena do not exceed them all; this is Persecution and Prelacy sublimate.
And yet for all this, I would not have the Civill power drawn against you, (if we had all the Magistrates on our side) but rather that you may in the flowings of a more hevenly spirit, with your head of waters, and your eyes a fountain of teares, write against your own Book, and let the world see that Men in these times are not Infallible, as you all conclude, but may mistake their Brethren for Enemies, some Truths for Errours, and Zeal for Persecution, as the very Iewes did when they crucified Christ, as they thought, for Blasphemy; And some shall kill ye, sayth Christ, and think they do God good service.
A Parallel between the Prelacy and the Presbytery.
Quaere.
VVHether if we should reply to Mr Edwards in his own words, and as Solomon saith, answer him according to his, &c. we might not compare things as followeth, and trace up their proceedings into the very mystery of Prelacy?
1.
The Prelates were ordained Ministers by the Bishops.
Quere.
Whether may it not be said, the Divines that sit now are Ordained by the same power of Bishops to be Ministers, and so by that power ordaine others?
2.
The Prelates when they had made Canons, procured the power of the State to impose them upon all the Kingdome.
Quaere.
Whether may it not said, the Divines now get the same power to what they decree, and accordingly impose them upon the Kingdom?
3.
The Prelates composed one great Service-Book for direction to uniformity of worship, according as they had ordered under penalties, yet without the least word of Scripture to prove the truth of any thing in it.
Quaere.
Whether may it not be said, Divines have composed one great book accordingly now for the like uniformity, viz. the Directory to be observed under fines and penalties; and yet without the least word or title of Scripture to prove the truth of any thing in it?
4.
The Prelates ordered that from that Book Prayers should be read to the people.
Quaere.
Whether may it not be said, the Divines now have not east the Prayers of the Spirit into such Formes and Methods, that a little invention will make them as stinted currant and legible Formes as before, and accordingly read in divers places?
5.
The Prelates counted all that would not conforme to them, Schismaticall and Hereticall.
Quaere.
Whether may it not be said, the Divines now count not all so that will not be uniforme with them?
6.
The Prelates forbade all to Preach and Print, that did not Preach and Print for their way of worship and Government.
Quaere.
Whether may it not be said, the Divines now would not have all hindred from Pulpit and Presse that will not be of way of Worship and Government with them?
7.
The Prelates possessed themselves of the States power and favour.
Quere.
Whether may it not be said, the Divines now wholly labour after the same interest, both in Parliament and other Counsels?
8.
The Prelates had their Licensers to stop all that write against their power and pompe.
Quaere.
Whether may it not be said, the Divines now labour to engrosse the power of licensing only to themselves?
9.
The Prelates had for part of their Government, Fines, Pillories, Whips, Imprisonment.
Quaere.
Whether may it not be said, the Divines now have those very things for part of theirs?
10.
The Prelates had Parishes for their Churches, and Tythes for their maintenance.
Quere.
Whether may it not be said the Divines now have the same Parishes now for Churches, the same Tithes for maintenance?
11.
The Prelates called all other meetings but their Parish-meetings, Conventicles.
Quere.
Whether may it not be said the Divines now call the Churches and people that meet now together apart from them, Conventicles, as formerly.
12.
The Prelates called the Non-conformists factious troublers of the State.
Quere.
Whether may it not be said the Divines now do accordingly call any that write or oppose their Presbytery, factious and State-troublers?
13.
The Prelates ever accused their Non-conforming Brethren to the King and Councell.
Quere.
Whether may it not be said the Divines now accordingly accuse their Non-conforming Brethren to the Parliament and other Councels?
14.
The Prelates had a designe to send all their Non-conforming brethren to strange Kingdomes as New England.
Quere.
Whether may it not be said the Divines now endeavour to send their Non-conforming Brethren to other places out of the Kingdome?
15.
The Prelates ingrossed all the Preaching and preferring Divines to all places of honour and popularity in the Kingdom to themselves.
Quere.
Whether may it not be said the Divines now do accordingly preferre to all places of publique trust, honour, and employment, as Vniversities, Navy, Armies, Garrison-Towns, Counties, Cities, &c?
16.
The Prelates would not suffer men whom they called Laymen to speak of the Scriptures.
Quere.
Whether may it not be said the Divines now do forbid and contemne all Lay-mens gifts in the same manner?
17.
The Prelates would not suffer any to goe from the Parish Minister.
Quere.
Whether may it not be said the Divines now accordingly labour to have all keep to heir Parishes.
18.
The Prelates called Truths which they received not, New Lights, Errours.
Quere.
Whether may it not be said the Divines now accordingly call all things they receive not, New Lights, Whimsies, Errors.
19.
The Prelates laboured to scandalize their Non-conforming Brethren with Nick-names, &c.
Quere.
Whether may it not be said the Divines now accordingly labour to make their Non-conforming brethren vile and scandalous to the Kingdom?
Thus if we would compare crimes and times, we might write and speake.
Quere.
Whether Mr. Edwards in reckoning up divers things for Errors, hath not much aspersed his own Brethren Doctor Twisse, Mr. Gattaker and many others in many Doctrinall points they hold?
The Testimony of Mr. Samuel Ruthorford one of the Scotch Commissioners in the last Page of his Epistle to the Reader in his Book Intituled, The Divine Right of Church Government and Excommunication.
No incroaching on Christs Prerogative,
BUt it is a controversie (say some) whether the Government of the Church of the New Testament, belong to the Magistrate or to the Church? To which I say, 1. It was a controversie created by men willing to please Princes, with more power in the courts of Christ then ever the Lawgiver and Apostles gave them, and that against the mind of glorious Lights, the first Reformers, and the whole Troop of Protestant Divines who studied the controversie against the usurped Monarchy of the man of sin, more exactly then one Phy [...]tian, who in a cursory way diverted off his Road of Medicine of which he wrote learnedly, and broke in on the by upon the deepest Polemicks of divinity, and reached a riders blow unawares to his Friends. 2. In things doubtfull conscience hath refuge to the surest side: Now its granted by all, and not controverted by any, that in the Apostolique Church, the government of the Church of the New Testament was in the hands of Apostles, Pastors, Teachers; and therefore Conscience would sway to that in which there can be no Error, except on supposall of abuse; and Christian Rulers would not do well to venture upon Eternity, wrath, the judgement to come; confiding on the poor plea of an Erastian distinction, to incroach upon the Prerogative royall of Iesus Christ.