A Dissuasive from the Errors of the time, Chapter 4

A Dissuasive from the Errors of the time · Chapter 4

p. 75CHAP. IV. The Carriage of the Independents in Holland, at Roterdam, and Arnhem.

THe fruits of this way in Holland, Independency no fruitful Tree in Holland.are not much ſweeter then theſe we have taſted in New-England. All the time of their abode there, they were not able to conquer to their party more then two Congregations; and theſe but very ſmall ones, of the Engliſh onelyonly: For to this day, I have not heard of any one man of the Dutch, French, Scottiſh, or any other Reformed Church, who have become a Member of any Independent Congregation.

Their firſt Church in Holland was that of Roterdam, Maſter Peter… the firſt Planter of that Weed at Roterdam.which Maſter Peters (A) (not the moſt ſettled head in the World) did draw from its ancient Presbyterial Conſtitution, to that new frame which it ſeemeth he alſo learned by Maſter Cottons Letters from New-England.

This Church became no ſooner Independent, then it run into the way of ſuch ſhameful Diviſions as their Mother at Amsterdam had gone before them. Their Paſtor Maſter Peters, was ſoon weary of them, or they of him; for what cauſes themſelves beſt know; but ſure it is, he quickly left them, and went for New-England.

The Church was not long deſtitute of Paſtors;Their Miniſters, Maſter Bridge, Maſter Simpſon and Maſter Ward, renounced their Engliſh Ordination, and as meer private men took new Ordination from the people. for about that time Maſter Ward and Maſter Bridge came over to them from Norwich, where they ever had lived fully conform, without any contradiction either to Epiſcopacy or Ceremonies, onelyonly they withſtood Biſhop Wrens laſt Innovations (B).

So ſoon as they came to Roterdam, without any long time of adveiſement, they conformed themſelves to the Diſcipline which Maſter Peters had planted (C); They renounced their Engliſh Ordination and Miniſterial Office, joyning themſelves as meer private men to that Congregation, which afterward did chooſe and ordain both of them to be their Miniſters (D).

It was not long before Maſter Simpſon alſo came hither from London, and renouncing alſo his Ordination (E), joyned himſelf as a private member with them.

p. 76Incontinent they did fall into ſhameful diviſions and ſubdiviſions.Then did the Spirit of Diviſion begin to work among them, and ſo far to prevail, that Maſter Simpſon malecontent with Maſter Bridge, for hindering the private members of the flock to propheſie after the Browniſts way, did ſeparate himſelf and erect a new Congregation of his own (F): Betwixt theſe two Churches, the contentions and ſlanders became no leſſe grievous then thoſe of Amſterdam betwixt Ainſworth and Johnſons followers; and in this much worſe, that they of Roterdam abode not at one Schiſm; but after Maſter Simpſons ſeparation, broke out again into another ſubdiviſion.

Maſter Bridges Congregation was ſo filled with ſtrife, ſo ſhameful ſlanders were laid upon his own back, that diſpleaſure did haſten the death of his wife (G), and did well neer kill himſelf, making him oft profeſſe his repentance that ever he entred into that ſociety (H).

The people without any juſt cauſe depoſed their Miniſter.As for Maſter Ward, his Miniſtery became ſo unſavoury to that people, that they did never reſt till judicially by their own Authority alone (for Presbytery they had none, and Maſter Bridge did diſſent from that act of unjuſt oppreſſion) they had depoſed Maſter Ward from his paſtoral charge (I).

The Commiſſioners from Arnhem durſt not come neer the bottom of the buſineſſe.This act was much ſtumbled at by divers who were fully perſwaded of Maſter Wards integrity, and at laſt by the interceſſion of ſome from the Church of Arnhem he was reſtored to his place; but the ground of the controverſie was no wayes touched: For when the four Commiſſioners from Arnhem, Maſter Goodwin, Maſter Nye, Maſter Laurence, and another, had met in a Chamber of a private houſe in Roterdam, with ſome Members of that faulty Congregation (K), and ſo made up their famous Aſſembly, which the Apologiſts are pleaſed to equal, if not to prefer to all the Aſſemblies they ever had ſeen (L): Whether that National Synod, wherein Maſter Nye had ſeen the flowre of the Scottiſh Nation enter into the Covenant with very great devotion: Or this great Aſſembly at Weſtminſter, where he and his Brethren oft have ſeen ſitting the Prince Elector, the moſt Noble Members of both Houſes of Parliament, the prime Divines of all England, the Commiſſioners of the Church of Scotland.

That Aſſembly, I ſay of Roterdam, did not ſo much as touch the main queſtion; they drew a thin skin over the wound, but durſt not aſſay to lance it to the bottom. For did they ever rebuke, p. 77or ſo much as once ſpeak to the people of that Congregation, for uſurping a Tyrannicall Authority to depoſe their Paſtor. Did they tell Maſter Ward of his ſiding with Maſter Simpſon, againſt Maſter Bridge, in the matter of Propheſie? did they ever attempt to cognoſce on the great ſcandal, the ground of all the reſt, Maſter Simpſons Separation? did they make any hearty and ſolid reconciliation betwixt Maſter Ward and the Church? It ſeems the Aſſembly was wiſer then to meddle with evils, which they found much above their ſtrength to remedy. Maſter Ward found himſelf after his reſtitution in ſo pittiful a condition with his new friends, that he left their Company (M).

The two Churches were irreconcileable,The Schiſms at Roterdam were more irreconcileable then thoſe at Amſterdam. till both Maſter Bridge, and Mr. Simpſon had removed their Stations to England; and even then the concord could not be obtained, till the Dutch Magiſtrate had interpoſed his authority (N): Neither by this means could Maſter Simpſons Church be perſwaded to return to Maſter Bridges, till for their meer pleaſure they got that Congregation to remove one of their prime members, without the alleadging of any cauſe but their own peremptory will and ſatisfaction (O). When by ſo much a do theſe two divided Churches are brought together, it may be much doubted, if their Union ſhall long continue. Certainly, it ſeems not to be ſo cordial, as that of the two lately divided, and now reunited Churches a… Amsterdam. For among theſe of Roterdam, not onelyonly the grounds of the old diviſion do evidently remain, but alſo the Seeds of a new breach do appear above the ground.

The liberty of Prophecying, which Maſter Simpſons (now Maſter Simons) Congregation did require, is not obtained in the way they deſired it; for they are not permitted to Prophecy in the Congregation, nor upon the Sabbath day, nor in the place of publike meeting: OnelyOnly in a private place, on a week day, where ſome of the Church who pleaſe do meet; they have liberty to exerciſe their gifts. On the other part, what Maſter Bridges (now Mr. Parks) Church did require, I mean a Presbytery for Government in the Congregation, cannot be obtained. For however, they profeſſe the lawfulneſſe and conveniency of Ruling Elders, and of a Conſiſtory for Diſcipline; yet it hath ſo faln out that for many yeers they have had none, neither are like in haſte to have, unleſſe the grumbling of Maſter Parks and his friends p. 78threatning a new breach, do force them at laſt to the uſe of that Ordinance.

Anabaptiſm is like to ſpoil that Church.But that which threatneth not a Schiſme alone, but a total diſſolution of that Congregation, is the Peſt of Anabaptiſm, which begins of late much to infect them (P). It is true, the Paſtors do their beſt to reclaim all their members from that Errour; and when they finde themſelves not able to prevail, give good words and aſſurances of a full and Brotherly Toleration; for as they ſcruple not to give the hand of Fellowſhip to the Browniſts of Amſterdam (Q); ſo will they not caſt out any from their Church for denying of Pedobaptiſm, if the diſſenting and erring party be pleaſed to remain peaceably amongſt them: But here is the pitty, when the Independents have declared their greateſt readineſſe to tolerate and entertain in their Churches, both the rigid Separatiſts, and the Anabaptiſts (R); yet the moſt of thoſe are unwilling to ſtay, but are peremptory to ſeparate from the Independent Churches as more corrupt then that they with a good conſcience can abide in them, though never ſo much tolerated and cheriſhed.

As for their Church at Arnhem, howſoever their ſmall intercourſe with others, during their abode in that remote corner, and their taciturnity of their own affairs, makes their proceedings to lie under a Cover; yet ſo much of their wayes is come to light upon divers occaſions, as will not be very inductive and alluring of indifferent ſpirits, to tred in their footſteps.

They of the Church of Arnhem admire and praiſe themſelves above all meaſure.Firſt, We finde them greater admirers of themſelves and proclaimers of their own excellency then is the cuſtome of modeſt and wiſe, though the beſt and greateſt men. They think it not enough to anoint their Maſters and Friends of New-England with exceſſive praiſes, as men who have not been matched by any of the Saints ſince the dayes of Abraham (S); but they are alſo bold to ſound out to themſelves in Print in the ears of both Houſes of Parliament, a commendation much above the poſſible merit of any ſo ſmall a number of men in the whole world. The Synod of Roterdam they equal to the moſt ſolemn National Aſſemblies of either or both Kingdoms (T). This exceeding great worth upon whoſe head muſt it fall, but either alone or far moſt principally upon the Members of the Church of Arnhem? For that Synod did conſiſt of no other but the two p. 79Doctors of that Church, and the two Elders thereof, together with Maſter Bridge, and the Members of his Church. Theſe laſt were preſent in that Synod as perſons challenged, and guilty of a grievous ſcandal; ſo to them in that action, but a ſmall praiſe can be due: Wherefore, the ſupereminent Excellency of that meeting, muſt fall upon the Commiſſioners of Arnhem, the onelyonly perſons which in that meeting were void of offence, and free from challenges. To themſelves therefore it is alone, or at leaſt above all others, that they aſcribe the ſuperlative praiſes of that Synod.

In that ſame place they ſtick not to take to themſelves the honour of ſo great ſincerity as any fleſh in the world not onelyonly hath at this preſent, but poſſibly can attain in any following Age (V). We wonder the leſſe to hear them canonize their Colleague Maſter Archer after his death, among the moſt precious perſons who ever trod upon the earth (X).

This ſelf-overvaluing ſeems to be the ground why they cry out of their very moderate afflictions as of great calamities;The eaſineſſe of their baniſhment and afflictions. they ingeminate to the Parliament, over and over, their perſecution, their poverty, their miſerable exile (Y); when they who underſtand the caſe, give aſſurance, that not one of Ten of the moſt proſperous Miniſters of the whole world, in the time of their greateſt Sunſhine, do live in more wealth, eaſe, honour, and all worldly accommodations, then theſe poor miſerable exiles did enjoy all the time of that which they call their baniſhment (Z).

My next obſervation upon that Church, is,The new light at Arnhem broke out into a number of ſtrange Errours. that an humour of innovating at leaſt, if not a ſpirit of errour, did much predomine among them. To paſſe by that wantonneſſe of wit, which in their Books, and Diſcourſes doth much appear, whereby they attribute without fear, to a number of Scriptures, ſuch new and ſtrange ſenſes as before them were never heard of: We finde them pleaſing themſelves in divers Doctrines, which no Reformed Church doth aſſert for truth, yea, their own Brethren, both of New-England, and of Roterdam, and of Amſterdam, do reject as Errours.

They are not content with ſome few little touches of Chiliaſm,Firſt, Groſſe Chiliaſm▪ which yet Maſter Cotton tells us are but fleſhly imaginations (AA): But they run themſelves over head and ears in the deepeſt gulph of that old Hereſie. The glimpſe of Sions glory p. 80Preached at a Faſt in Holland by T. G. (which common report without any contradiction that I have heard declares to be Thomas Goodwin) averrs, That Independency is a beginning, or at leaſt a neer antecedent of Chriſts Kingdom upon Earth (BB): That within five yeers Chriſt is to come in the fleſh (CC); and by a Sword of Iron, to kill with his own hand the moſt of his enemies (DD); and thereafter to paſſe over a thouſand yeers (EE) as a worldly Monarch (FF) with his Saints: Who ſhall live with him all that time in all ſorts of fleſhly delights (GG). Maſter Archer the onelyonly Paſtor that ever they had, whoſe praiſes they ſound forth ſo loud in their Apologetick, would perſwade us of the ſame, and more groſſe ſtories (HH). Maſter Burrows in his late Sermons upon Hoſea, runs in the ſame way (II.)

Secondly, The groſſeſt blaſphemy of the Libertines that God is the Author of the very ſinfulneſſe of ſin.Neither is this all the new Light that did ſhine forth in the Candleſtick of Arnhem; but there alſo Maſter Archer giveth forth, for the comfort of his hearers, without the reproof ſo far as yet we have heard of any of his Colleagues, That God is not onelyonly the Author of ſin (KK), but alſo of the ſinfulneſſe, the very Formality, the Anomy, the Ataxy, the Pravity of ſin (LL). A doctrine which all Proteſtants ever did abhor as high Blaſphemy; and which, the Aſſembly of Divines, with both the Houſes of Parliament, did condemn as ſuch; appointing Maſter Archers Book for that worſt Hereſie of the Libertines, and groſſeſt Blaſphemy of the Antinomians, to be ſolemnly burnt by the hand of the Hangman (MM).

Thirdly, the fancy of the Enthuſiaſts in knowing God as God, abſtracted from Scripture, from Chriſt, from Grace, and from all his attributes.There was alſo another ſparkle of new Light brake up in that Church, wherein one of their Doctors doth ſo much delight to this day; That not being content to have holden it out in Holland, he is ſaid to have Preached it over and over in the moſt ſolemn Aſſemblies both of Scotland and England; That it is a duty incumbent to all who would be perfit, to know God as God, without Chriſt, without the Scripture, in notions abſtracted, not onelyonly from all Grace, but from all Scripture, and from Chriſt (NN). I dare not affix unto this, the late Doctrine of ſome Seraphick Jeſuites and Monks, wherein they have extravagated in their Lent Sermons, ſo many abſurd and Heretical ſenſes, as ſome very learned and good men have done in Print without any anſwer (OO); yet I muſt profeſſe, if it be a truth, it is a very metaphyſical one and much tranſcending my ſhallow underſtanding.

p. 81In that Church alſo the Doctrine of extreme Unction was ſo far brought back,Fourthly, The old Popiſh Ceremonies of extreme Unction, and the holy kiſſe of Peace. That they began to annoint their ſick with oyl (PP); taking it as an Ordinance of Chriſt, and a kinde of a Sacrament for the people, at leaſt a holy Ceremony, no leſſe of divine▪ Inſtitution then Ordination and impoſition of hands were for Officers (QQ.)

Alſo, they ſet on Foot another Religious ceremony in their Congregation, the holy Apoſtolick kiſſe (RR).

And as if all theſe innovations had not been ſufficient,Fifthly, The diſcharging of the Pſalms, the appointing of a ſinging Prophet to chant the Songs made by himſelf, in the ſilence of all others. Sixthly, The mortality of the ſoul. they begun to put down all ſinging of Pſalms, and to ſet up in their place Their ſinging Prophets, making one man alone to ſing in the midſt of the ſilent Congregation, the hymns which he out of his own gift had compoſed (SS 1). And this as I am informed by ſome who have been preſent, is now the ſettled practice of the remainder of the Church of Arnhem.

Maſter Edwards layes to their charge, not onelyonly that their principles lead to that horrible Errour which … of their followers maintain, The mortality of the ſou… … but alſo, that their cheif Doctors had Preached, both is … and England, without the rebuke of any of their fr… … of the Saints go not after death to the Heavens (SS…). … ſame place, the Paſtor of Arnhem, without the reproof o… any of his party to this day, ſo far as ever I heard, doth take away, and deny, that Heaven and that Hell which all Chriſtians before him did ever beleeve; and in the place thereof, gives us new Heavens and new Hells of his own invention: He tells us confidently, That no ſoul before Christs Aſcenſion, did ever enter into that place which we commonly call Heaven, neither ever ſhall enter there, if you except Chriſt alone, unto the last day: That all the ſouls of the godly remain in a place of the higher Region of the Air, or at higheſt in the Element of the Fire; That Enoch and Elias, that the ſoul of Chriſt, before the Reſurrection, and the ſoul of the good Theif, went no higher (SS 4.) He tells us, That the place of the damned before the laſt judgement, is not any infernal fire, but ſome priſon in the low Region of the Air, or at loweſt, in ſome place of the Sea. After the day of judgement, he makes Hell a very large place; the whole Elements, the Heavens of the Planets and of the fixed Stars, yea, the whole Heavens, except that wherein God and the Angels do dwell, being all turned to their firſt matter, to him is Hell: With ſuch fine new ſpeculations p. 82do the Independent Paſtors feed their Flocks (SS 5).

Seventhly, the conveniency for Miniſters to Preach covered, and celebrate the Sacraments diſcovered: but for the people to hear diſcovered, and to participate the Sacraments covered. Their publike contentions were ſhameful.I have heard alſo one of their Doctors deliver it as his opinion, That it was expedient for the Miniſter in Preaching to have his head covered; and the people in time of Preaching to ſit uncovered: But in the holy Communion, that it was expedient the Miniſter ſhould celebrate that Sacrament uncovered unto the people covered. I do not deny my ſuſpition of the Spirit of theſe men, who are not affraid in ſo ſhort a time, to vent ſuch a multitude of ſtrange novelties.

But the cleareſt memento which God hath given us to beware of the wayes of that Church, is, Their bitter and ſhameful contentions among themſelves, which, if not ſtopped by the Churches diſſolution, might long before this day have produced as foul effects as any of the former. A part of this ſtory, and but a part of it, you may read in that unanſwerable Book of Maſter Edwards, where at length, you will ſee how their new fancies brought them to ſo bitter publike contention, and irreconcileable ſtrife, as made their people confeſſe their doubting of the truth of their way (TT); and their principal Doctor, Maſter Goodwin, to avow his inclination to deſert their ſociety, and leave their Church (VV).

The Teſtimonies.

(A) Anatomy of Independency, pag. 24. That Independent Church at Roterdam, was formerly under Presbyterial Government, and conformable to the Dutch Churches, and had onelyonly begun to decline in Maſter Peters his time.

(B) Antap. p. 17. Master Bridge and Maſter Burrows were men judged conformable, till the yeer of Biſhop Wrens viſitation, and the ſending down of his Injunctions to Norwich.

(C) Ibid. Maſter Bridge fell ſuddenly into the Church-way, as the ſhort ſpace between his Suspenſion at Norwich and his being received into a Church at Roterdam, and thereupon, his firſt Letter to ſome of his old friends in Norwich will fully ſhew.

(D) Anatom. pag. 23. They, all renounced their Ordination in England, and ordained one another in Holland; firſt Maſter Bridges ordained Maſter Ward, and then immediately Maſter Ward ordained Maſter Bridges.

p. 83(E) Antap. pag. 142. Maſter Simpſon after ſome time of beholding the order and way of the Church at Roterdam, deſired to be admitted a Member, and was upon his Confeſſion received in.

(F) Ibid. Maſter Simpſon ſtood for the Ordinance of prophecying, and that the people on the Lords day ſhould have liberty after the Sermon to put doubts and queſtions to the Miniſters. Mr. Bridge oppoſed: Yet he yeelded ſo far, that the Church ſhould meet on a week day, and then they ſhould have that liberty; but this would not ſatisfie Maſter Simpſon; whereupon the difference increaſed, and Maſter Simpſon would abide no longer, but quitted that Church: and with the help of a woman, whom Maſter Bridge called the Foundreſſe of Maſter Simpſons Church, ſet up a Church againſt a Church.

(G) Miſtreſſe Bridge laid theſe bitter differences and reports ſo to heart, that they were a great means of her death.

(H) Ibid. Whether Maſter Bridges weakneſſe and diſtempers were not occaſioned by the diviſions and wicked ſcandals raiſed upon him, as well as by the Air of Roterdam, himſelf knows beſt.

Ibid. p. 143. Ʋpon Maſter Simpſons renting from the Church, and ſetting up a Church against a Church, under Mr. Bridges noſe; and upon wicked reports raiſed about Master Bridges, there grew that bitterneſſe, evil ſpeakings, and deep cenſurings, deadly feuds amongſt theſe Ministers and their Churches, as never was more betwixt the Jews and the Samaritans. Master Bridge confeſſed to me, there were not ſuch ſharp tongues, nor bitter diviſions as theſe.

Anatom. p. 6. Of theſe reproachings Master Bridges hath found notable experience at Roterdam, to the tyring out of his ſpirit amongſt them there, in ſo much as he hath been often heard to affirm, That if he had known at firſt what he met with afterward, he would never have come amongst them, nor being amongst them, have given them ſuch liberty as he had.

(I) Antap. p. 35. Master Ward, Master Bridges colleague and old friend at Norwich, was depoſed from his Ministery, and Office by Master Bridges Church, for frivolous matters.

(K) Antap. p. 184. I much wonder how you can call the meeting of Master Goodwin and Maſter Nye, with two Gentlemen more, calling Maſter Bridge with the reſt of that Church ſuppoſed to be Delinquents, ſuch a ſolemn Aſſembly.

(L) Apol. Naration, p. 20. The Miniſters of the Church offended, with other two Gentlemen of much worth, Members thereof, p. 84were ſent as Meſſengers from that Church, and at the introduction, and entrance of that ſolemn Aſſembly; the ſolemnity of which, hath left as deep an impreſſion upon our hearts of Chriſts dreadful preſence, as ever any we have been preſent at.

(M) Antap. p. 141. I deſire to know whether Maſter Ward after he was reſtored, did, as formerly, officiate in that Church, and how long; and whether Maſter Bridge and he continued as fellow…Miniſters; and whether between them two, and between the Church and Maſter Ward, there was that mutual carriage that ought to be between fellow-Ministers, and Miniſters and People.

(N) Anatom. pag. 49. The way of Ʋnion of th…ſe Churches could never be found till the Magiſtrates Authority and Command found it.

(O) Anato. p. 6. Theſe two Churches being of late commanded by the Magiſtrates of Roterdam to unite again in one, and that Church whereof Maſter Simpſon was Miniſter, being unwilling to joyn to the other, unleſſe ſome Members thereof ſhould be cut off firſt, especially one; and the Church whereof that party was a Member, being willing to gratifie the other in this, and yet profeſſing and atteſting as an act of the whole Church by writing, That all the time he had been a Member, his converſation had been without offence: Yet their Teacher was forced as himſelf confeſſed with grief of heart, having nothing to except againſt the perſon, to urge him to take his diſmiſſion from the Church.

(P) Ibid. Adde hereunto the defection of ſome of their Members to Anabaptiſm▪ and how apt others of them are to be made a prey therein, more then the Members of other Reformed Churches, as late inſtance hath manifeſted, ſome having profeſſed Maſter Simpſons principles have made them Anabaptiſts.

(Q) Anatom. p. 24. They cannot ſhew us ſuch a fraternity between them and any Reformed Church, as I am (and I beleeve truely) informed, Maſter Simpſons Church (whether by him or after his time by Maſter …imons, I have not enquired) entered into with th…ſe of the …eparation at Amſterdam, by a mutual covenant and agreement to own each other. I beleeve it to be by vertue of that Covenant, that ſome of their Members, not Officers of the Church, do publikely Preach in Maſter Canns Pulpit at Amſterdam.

(R) Antap. p. 51. I can tell you how ſome of you who have not Churches here in London, go to ſeparate Churches to partake of the Lords Supper.

p. 85Ibid. p. 56. Inſtance hath been given me particularly by a great friend of yours now in London; that when ſome of you have come to Amſterdam, you never would go to Maſter Herrings, a good old Nonconformiſt, but you have gone to Maſter Cann the Separatist, and to his Church.

Ibid. For their going to the Brownists, and converſing with Master Cann more then us, that is undeniable.

(S) Apol. Narration, p. 5. Whoſe ſincerity in their way hath been testified before the world, and will be unto Generations to come, by the greatest undertaking but that of our Father Abraham out of his own Countrey, and his Seed after him.

(T) Vide ſupra. L.

(V) Apol. Nar. p. 3. In this inquiry we looked upon the Word of Christ as impartially and unprejudicedly, as men made of flesh and blood are like to do in any juncture of time that may fall out.

(X) Ibid. p. 22. We lost ſome friends and companions, our fellow-Labourers in the Gospel, as precious men as this Earth bears any.

(Y) Apol. Nar. p. 22. When it pleaſed God to bring us his poor exiles back again. Ibid. p. 23. Which was as great an affliction to us as our former troubles and baniſhment. Ibid. p. 31. Conſider us as theſe who for many yeers ſuffered even to exile.

(Z) Antapol. p. 26. How dare you affirm that for your conſciences you were deprived at once of what ever was deer to you? were not your Wives, Children, Eſtates, Friends, and Lives dear to you? had you not all theſe with you, and did you not in the Netherlands live in the beſt places, in much plenty, eaſe, and pomp? what great deprivation is this of what ever is dear, for men to take their own times, and to go in Summer, with Knights, Ladies, and Gentlewomen, with all neceſſaries, into Holland, and there to take choice of all the Land, and with Wives, Children, Friends, and Acquaintance, free from the fears and poſſibilities of vexation from the Spiritual Courts and Priſons, to enjoy all plenty and freedom as you did? many would have been glad, and ſtill would be, to be ſo exiled into Holland, and to be able to ſpend there two or three hundred pounds per annum.

(AA) Cottons 6. Vial, pag. 9. I dare not take up ſuch carnal imaginations, as that Chriſt ſhall come bodily, and reign here upon Earth.

(BB) Glimpſe of Sions glory, p. 33. If God have ſuch an intention to glorifie his Church, and that in this world, what manner of p. 86perſons ought yee to be, becauſe ye are beginning this deſpiſed work, gathering a Church together, which way God will honour? certainly, the Communion of Saints, and Independency of Congregations, God will honour.

(CC) Daniel 12.11. From the time that the daily Sacrifice ſhall be taken away, there ſhall be 1290. dayes; what is the meaning of this? A day is uſually taken for a yeer. This abomination of deſolation was in Julians time in the 360. yeer; now reckon ſo many yeers according to the number of the dayes, it comes to 1650. and it is like to be it, as any that can be named. But it is ſaid, Bleſſed is he that comes to the 1335. dayes, that is, fourty five yeers more added; it ſhall begin in the 1650. but it comes not to full head till fourty five yeers more.

(DD) Ibid. In the Epiſtle, take this rule, That all Texts of Scripture are to be underſtood literally, except they make againſt other Scriptures, or except the very coherence of the Scripture ſhew it otherwiſe.

Ibid. p. 17. Indeed, if we be put upon allegorical ſenſes, we may put off any Scripture; but if we take them literally, why ſhould we not?

Ibid. p. 21. Christ is deſcribed in the 19. of the Revelation, with his Garments dyed in blood, when he doth appear to come and to take the Kingdom; when he appears with many Crowns upon his head, that notes his many victories.

Ibid. p. 17. The promiſe that is made Revel. 12. He ſhall rule them with a Rod of Iron, and as the Veſſels of a Potter they ſhall be broken to ſhivers: What ſhall we make of this?

(EE) Ibid. p. 14, 15. The raigning with Chriſt 1000. yeers, is not meant of raigning with him in Heaven, but it muſt be meant of Jeſus Christs coming and raigning here gloriouſly for 1000▪ yeers.

(FF) Ibid. p. 17. What ſhall we make of this, except there be a glorious raign of Chriſt with the Saints? Chriſt is ſaid to make them Kings, ſo as to have power and dominion in the world.

(GG) Ibid. p. 13. There is no reaſon why that of the 26. of Matth. v.29. I will drink it new with you in my Fathers Kingdom, may not be taken litterally.

(HH) Archers perſonal raign, p. 5. I call this last ſtate of his, Monarchical, becauſe he will govern as earthly Monarchs have done, that is, univerſally over the world in theſe dayes, known, and p. 87eſteemed; and in a worldly, viſible, earthly glory, not by tyranny, oppreſſion, and ſenſually, but with honour, peace, riches, and whatſoever in and of the world, is not ſinful, having all Nations and Kingdoms doing homage to him, as the great Monarchs of the World had.

(II) Burrows upon Hoſea, p. 145. Theſe are the new Heavens and the new Earth that are to be created; and this is meant of the Church plainly: For the Text, Verſe 12. ſpeaks of building houſes, and inhabiting them, and of planting Vineyards, and eating the fruit of them upon theſe new Heavens, and this new Earths Creation.

Ibid. p. 191. And literally we are to underſtand many Scriptures that tend this way concerning the fruitfulneſſe of the Earth, and the outward external glory, that then ſhall be in the Creatures.

(KK) Archers comfort for beleevers, p. 41. God may as truely and eaſily, have a will and hand in, and be the Author of ſins, as of afflictions.

Ibid. We may ſafely ſay, that God is, and hath an hand in, and is the Author of the ſinfulneſſe of his people.

(LL) Ibid. p. 36. The fear of ſome of theſe inconveniences, hath made Divines not to acknowledge ſo much of God in ſin, as is in ſin: They have erred on the other hand, and made ſin more of the Creature and it ſelf and leſſe from God then it is: They grant that God is willing ſin ſhould be, and that he permits it, and orders circumſtances about its production, and hath an hand in, and is the Author of the Phyſical or Moral act, in, and with which ſin is; but the eſſence of ſin, that is, the Pravity and Ataxy, the Anomy and Irregularity of the act, which is the ſinfulneſſe of it, God hath no hand, neither is he any Author at all thereof. This opinion goes wrong another way, and gives not to God enough in ſin. Let us imbrace and profeſſe the truth, and not fear to ſay that of God, which he in his holy Book ſaith of himſelf, namely, That of him and from his hand, is not onelyonly the thing that is ſinful, but the pravity and ſinfulneſſe of it.

(MM) A ſhort Declaration of the Aſſembly, by way of Deteſtation of the abominable and blaſphemous opinion. The Order of the Houſe of Lords runs thus, Complaint being this day made to the Lords in Parliament, by the Aſſembly of Divines, that a certain blaſphemous and heretical Book, intituled, Comfort for Beleevers, is printed and publiſhed, being written by John Archer; p. 88their Lordſhips much abhorring the ſaid blasphemies, do award and adjudge, that the ſaid Book ſhall be burnt by the hand of the common Hangman.

(NN) Doctor Stewarts Duply to M. S. ſecond part, pag. 128. Not long ſince I heard one of the Ringleaders of the Independents Sect deliver this doctrine in a Sermon at the Abbey of Weſtminſter. viz. That to a ſaving knowledge of God, it ſufficeth not to know him in the Book of nature; or ſecondly, as revealed in the holy Scriptures; but that we muſt alſo know him as abſtract from his mercy and all his attributes.

(OO) Ibid. If I know God abſtracted from his mercy, I know him out of Chriſt, and out of the Goſpel; for God in Chriſt and in the Goſpel, is not abſtract, but concrete with mercy. If God be conſidered as abſtract from all his attributes, it is no more a knowledge of God, but ſome idol of the Independent brains.

(PP) Antap. p. 36. Maſter Good win did anoint a Gentlewoman (whoſe name I conceal) when ſhe was ſick, and ſhe recovered after it, ſay they.

(QQ) Ibid. Anointing the ſick with Oyl, was held in that Church of Arnhem as a ſtanding Ordinance for Church-Members, as laying on of hands was a ſtanding Ordinance for Church-Officers.

(RR) Ibid. p. 60. I propound it to you, whether a little before your coming over into England, ſome Members of the Church of Arnhem, did not propone the Holy Kiſſe, or the Kiſſe of Love to be practiſed by Church-Members? Nay, Whether by ſome perſons in that Church was it not begun to be practiſed?

(SS 1.) Ibid. p. 36. A Gentleman of note in that Church did propone in the Church, that ſinging of Hymns was an Ordinance; which is, that any perſon of the Congregation exerciſing their own gifts, ſhould bring an Hymn and ſing it to the Congregation, all the reſt being ſilent, and giving audience.

(SS 2.) Antap. p. 262. Some of Arnhem hold ſtrange conceits: Daily the Independent Churches like Affrica, do breed and bring forth the Monſters of Anabaptiſm, Antinomianiſm, Familiſm, nay, That huge Monſter and old fleeing Serpent of the Mortality of the ſoul of man.

(SS 3.) Ibid. p. 261. I have been told of ſome odde things preached by one of you five, both in England and Holland, and of ſome points Preached in the Church of Arnhem, never queſtioned there p. 89and ſince Printed not very Orthodox; as for inſtance among others, That the ſouls of the Saints do not go to Heaven to be with Chriſt.

(SS 4.) Archers perſonal raign, p. 23. This Objection ſuppoſes the ſouls of the dead Saints to be in the higheſt Heavens, which is not ſo: It is likely the ſouls of the dead Saints are not in the higheſt Heavens, but in a middle place, which is meant in the New Teſtament by paradiſe; into this paradiſe went Chriſts ſoul, and the theifs, which was not Heaven. Its moſt probable that Chriſts ſoul never went into the higheſt Heavens, till his Body went alſo. Ibid. None but Chriſt, and ſo none before Chriſt, ever entered the higheſt Heavens. The way to Heaven was never opened till Chriſt the high Prieſt entered Body and Soul into it. The higheſt Heavens never had but one man into them, namely Chriſt, nor ſhall have till the worlds end.

Ibid. p. 25. If you ask where this place of Paradiſe is: I anſwer, It muſt be below the higheſt Heavens; therefore, ſurely it is in the Region or Element of fire, where the Sun and Stars are, or in the higheſt Region of the Ayr.

(SS 5.) Archers perſonal raign, p. 35. At the day of judgement the wicked ſhall be ſent with the Devil unto Hell, which Hell ſhall not be that which is now called Hell, but another; for the Hell that now is, is but a priſon, and not the place of execution: At the laſt day this Hell that now is, ſhall ceaſe. This Hell which is at preſent, to be ſure is in ſome of the places of the Air, or the Waters, and not in the Earth: But the Hell which ſhall be the everlaſting torment of all the damned, ſhall be all this lower and viſible World. All the places of the Earth, Water, Air, Sun, Moon, Stars, and the Fire, called the Heavens, and the Earth. The things which God immediately made out of nothing, ſhall never change: As the higheſt Heavens, and the Angels in them, and the ſouls of men, and this Chaos called the Earth; but all other things being made out of ſomething, even out of this Earth or Chaos, they ſhall after a time change; and ſo all this World ſhall come to an Earth or Chaos again. God in time did make two places, Heaven and Earth, immediately out of nothing, to be eternal places, the one of Joy, the other of Torment. Thus you ſee when Hell was made but it was quickly covered, and ſhall not be uncovered; till Chriſt do it at the laſt day.

(TT) Antap. p. 36. The Gentleman cenſured, brings an accuſation againſt Maſter Nye, charging him with Pride, want of Charity, &c. And this being brought before the Church, continued in debate about half a yeer, three or four days in a week, and ſometimes more, before all the Congregation; divers of the Members having callings to follow, they deſired leave to be abſent. Maſter Goodwin oft profeſſed publikely upon theſe differences, If this were their Church-fellowſhip, he would lay down his Elderſhip; and nothing was more commonly ſpoke among the Members, then that certainly for matter of Diſcipline, they were not in the right way, for that there was no way to bring things to an end.

(VV) Vide ſupra. TT.