The Picture of Independency, Treatise
THE PICTVRE OF INDEPENDENCY Lively (yet Lovingly) Delineated.
PRO. 27. 6.
Faithfull are the wounds of a Friend; but the Kiſſes of an Enemy are deceitfull: therefore,
PRO. 9. 8.
Rebuke a wiſe man and he will love thee; but reprove a Scorner, and he will hate thee.
LONDON, Printed by JOHN MACOCK at Adling-hill, and are to be ſold by MICHAEL SPARK junior in Green Arbour. 1645.
The Picture of INDEPENDENCY, Lively (yet lovingly) Delineated.
THe moſt unhappy jars and inteſtine diviſions between our moſt unkinde and unadviſed Independent Brethren and the Presbyterian party, eſpecially in matters of Church-government, having proved ſuch a ſad and ſore Remora and retardation to the moſt bleſſed and glorious work of Reformation, at this time, in the Church of God, ſo long and ſo longingly deſired by us all, and (at the firſt) ſo ſmoothly and ſweetly begun among us, have filled my ſoule (and many thouſands more) with many and moſt various both ſad and ſerious thoughts and conjectures, both concerning the rice and root thereof, the preſent growth and increaſe of them, and the future fear and danger thereof; even no leſſe then a miſerable and confuſed Anarchy, if not ſeriouſly ſeen into, and ſeaſonably prevented, either by a holy and humble reconciliation in them, or by a juſt neceſſitated reſtriction by authority. Now, I conſidered with my ſelfe, that for me to perplex my thoughts about the Dogmaticall diſcuſſion of the Controverſie it ſelf, would be as endleſſe as it hath been fruitleſſe, in reſpect of its proper end, yet I know much good and ſatisfactory ſettlement in the Truth hath come by the labours that way taken: But, I conceived it, a yet more near and as ſure a way of ſatisfaction, ſeriouſly and ſincerely to look into the practicall-manner of managing the matter in controverſie on our Diſſenting-Brethrens part. And truly, me thought (and that, upon apparent and indubitable grounds, as, by and by, I ſhall, I hope, make manifeſt) that that of divinely inſpired and moſt wiſe King Solomon, Prov. 13. 10. ſeaſonably and ſuitably offered it ſelfe unto me, as a main, if not ſole and certain rice and ground of all the unchriſtianly and unbrotherly broyles and breaches, in this kinde among us, viz. that, Only by Pride comes Contention. This being, then, the undoubted ſpurious Spring of our ſad and bad diviſions, I could not, but instantly and eaſily apprehend Self to be one moſt ſtrong streame and turbulent torrent iſſuing out of that foul fountaine. Which, that it moſt clearly appears ſo in generall, we have here a ſure word of Truth for it: And that it is ſo in this particular, and preſent ſpeciall caſe, what man, though but meerly rationall, can deny, that rightly and impartially diſcerns any thing at all in the mannaging of the matter by our Independent or Diſſenting Brethren againſt their Presbyterian Brethren? For if it be not Spirituall-pride, and Selfe-ſeeking, that lead them on in their ſtrange New-way (but, that they, with us, clearly intend, as they ſeem ſeriouſly to pretend, the glory of God in his own pure worſhip, and that King Jeſus alone may rule his Church and childrens conſciences according to his written Word) why, then, ſtrive they ſo ſtrenuouſly for ſuch a way of worſhip and governement, which they are not able to demonſtrate & make clear from the written Word unto their Presbyterian-Brethren? Now, if they are not able (as they have oft and earneſtly been moved and mildely intreated thereunto) poſitively and plainly to ſet down unto us ſuch an exact way of worſhip and Gubernation of Gods Church as may not, without ſinne, be altered in the leaſt circumſtantiall particle thereof, to the end of the world; why reſt they not content (with us) with ſo much materiality of worſhip and government as is ſet forth plainly & clearly in the Word, and with godly moderation, piety, and prudence, humbly refer the reſt (in meer circumſtantials) to Chriſtian godly Governours and Magiſtrates, aſſiſted with an Aſſembly of moſt learned and pious Paſtours and Teachers (no whit inferiour, for parts and piety to the best of theirs) and both theſe regulated and directed by the right rule of Gods Word, as near as poſſibly (in the integrity of their ſoules) they are able; herein, alſo, ſeeking aſſiſtance from Gods holy and un-erring Spirit, by much faſting and prayer, which, I think, they dare not deny to be Gods way. Why, I ſay, muſt this moſt conſiderable and moſt Noble Body of Bereans be rather regulated and circumſcribed to the unwritten New-lights and ſtrange Enthuſiaſmes of our Diſſenting Brethren, they being alſo a moſt inconſiderable and inferiour part (therefore) of the Body? Is there any reaſon, much leſſe religion for it? And if not, what then, means all this moſt unkinde and unbrotherly writing and wrangling againſt your Presbyterian Brethren, whom it highly concernes to contend earneſtly to maintaine the faith, and thoſe truths of God (Jude, v. 3.) delivered to them, and (as conſonant to Gods Word and Scripturall Truth) practiſed by all the Saints in all the Reformed Churches of Chriſtendome, yea and honoured by the ſpeciall bleſſing of God himſelfe on their way of godly Church-government, as hath been all along (for theſe many years) moſt viſible in thoſe many thouſands of moſt precious Chriſtians and venerable Saints, brought forth and bred up in the Presbyterian-way, as Gods way, and, ſo highly honoured by himſelfe, as is aforeſaid. Theſe, I ſay, are thoſe that are moſt fit, yea, that are moſt deeply bound in conſcience, earneſtly to contend for their ſo ſound and ancient doctrine and diſcipline; not you of the Independent-way, for your meer imaginary opinions and barely conceited new-notions, who have been deſired againe and againe to manifeſt unto us out of Gods Word, or from the conſtant practiſe of any ſetled Church in all Europe, what it is ye would have, and what it is ye hold, as a certaine, fixed, and unalterable rule of Gods worſhip and Church Govern-ment, but to this very day have not ingenuouſly declared it, or dealt plainly with us therein; witneſſe even that ſo highly cryed up Apologeticall Narration atteſted by five of your moſt Eminent Pillars of Independency, made-up, mainly, of many, indeed, fair pretences; as, of a ſtrange and almoſt ridiculous voluntary-baniſhment; ſelf-praiſings of your own parts and piety; complainings, (but, moſt untruly) how ye have been ſlighted and contemned among us; whereas, ye have been equally embraced and honoured divers wayes, both by the Parliament Aſſembly, and City of London, with the best of our Presbyterians; boaſting how ye have been approved and entertained in your Church-way, in Holland, &c. Whereas both the Reformed Church in Holland and France alſo have aſſured us by the teſtimony of divers of their moſt pious and eminent Divines, the clean contrary, and that they have rejected your way, as very dangerous and deſtructive to the Church of God, and vilifying and undervaluing all the Reformed Churches, in compariſon of yours: and (to come to the point) pleading a mentall reſervation in the main matter of our deſire untill it come to a dead-lift, or a hard pinch: you laying down this irreligious Paradox for a principle (which ye make open and conſtant profeſſion of, and wiſh to be enacted, as the moſt ſacred law of all others, in the midſt of all other Eccleſiaſticall Laws and Canons in Chriſtian ſtates throughout the world) Not to make your preſent judgement and practiſe, a binding law unto your ſelves for the future; out of a jealouſie of your own frailty, keeping this Reſerve, to alter and retract what ever ſhould be diſcovered to be taken up by you out of a miſunderſtanding of the rule. This being the avowed profeſſion of your five grand-Apologiſts, to the whole world, in print: yet, a principle ſo inconſiſtent with ſound faith and truth of Religion (of which, you ſo much vaunt) as that it ſuits with none but ſuch an one whom the Apoſtle (James 1. 6, 7, 8.) long ſince, ye know reprehended and characterized, (the true character, indeed, me thinks, of our Independent Brethren) viz. A double minded man, unſtable in all his wayes, wavering, like a wave of the ſea, driven about with the winde, and toſſed. Which, he cloſeth up with this dreadfull determination. Let not that man think he ſhall receive any thing of the Lord. And if ſuch Scepticks (as you profeſſe your ſelves by this Apoſtles determination) cannot ſo much as think to receive any thing of the Lord; with what faces and conſciences can ye think to obtrude your Independent-wayes and fancies upon us, as the infallable Oracles, nay, Scepter, and Government of God and Chriſt, which your ſelves, infallibly believe not to be ſuch, and take up only for the preſent, with a Reſerve of altering, and not binding your very ſelves thereto, for the future? For Gods ſake, my Brethren, take heed what ye do herein: For does not the Apoſtle, 2 Tim. 3. 1, 2.) propheſie, That in the laſt dayes, perilous times ſhall come; for men ſhall be lovers of themſelves, covetous, boaſters, proud, heady, high-minded, having a forme of godlineſſe, but denying the power thereof. Ever learning, but never able to come to the knowledge of the Truth. Yea ſuch as will not endure ſound doctrine, but after their own luſts will heap to themſelves teachers, having itching eares, turning away their ears from the truth, and will be turned unto fables and fictions, new-lights and revelations. And are not your thus pretended New-lights, the very perſons, thus, delineated, by your own confeſſions and practiſes too, even Murmurers, Complainers, deſirous to walk after your own luſts, and having mens perſons in admiration for advantage. Yea, take heed (I ſay) ye be not found to be thoſe Clouds without water carried about with windes, and thoſe Wandring-Stars which the Apostle Jude ſpeakes of, which know not when or where, immutably, to fix your faith and judgements? Whereas, our Presbyterians, and all other true Believers are alwayes (1 Cor. 15. 58. Phil. 1. 27. & Chap. 4. 1, &c.) Stedfaſt, unmoveable, ſtanding faſt in the Lord, in one ſpirit and in one minde, ſtriving together for the faith of the Goſpell, and not toſſed to and fro, like children, carried about with every winde of doctrine, by the ſlight of men, as too too many Scepticall-Independents are, to the great obloquie and ſcandall of Religion. O my Brethren, I have therefore great cauſe to fear you will hardly prove Martyrs for that Church-way or Diſcipline, for the future, to which you will not peremptorily ſo much as binde your judgement; no, though but only for the preſent.
Now, if all this aforeſaid, ariſe not (as wiſe King Solomon ſayes) from Spirituall Pride and ſelf-ſeeking, what meanes (I ſay) all this fruitleſſe writing and wrangling (if not faithleſſe ſhuffling with, and) againſt the unqueſtionable heaven-honoured Truths of the Presbyterian-way, never to be refuted (though much quarrelled at) by all the New-Speculations of our moſt unkinde Diſſenting brethren. As namely, your moſt unjuſt and injurious quarrellings, and (I fear) malicious prejudicacies againſt reverend Maſter Edwards his pious, painfull, and learned Preaching and Writing againſt your Novell-wayes, eſpecially your quarrelling againſt his moſt learned Antapologia, not hitherto anſwered (as, indeed, unanſwerable) by the beſt of you all. How alſo have the elaborate labours of Reverend Maſter Herl, learned Doctor Stuart, religious and learned Maſter Rutterford, and divers other Eminent Divines, been ſlighted, traduced, and abuſed by you, who have moſt copiouſly and conſcienciouſly confirmed (by invincible arguments, Scripture, and reaſon) their Presbyteriall, and moſt abundantly and clearly confuted your Independentway? And (though in the laſt, yet not in the leaſt place) how have ye moſt ungodlily, and ungratefully traduced and palpably abuſed pious and moſt precious Maſter Prynne, who (as I had a late former occaſion to make like-worthy and honourable mention of him, in my Letter to Mr J. Goodwin) for his moſt famous and faithfull Sufferings, his moſt elaborate, learned, and divine writings, and for his indefatigable and moſt fruitfull Services, many-fold wayes, both for this Church and State too, can never be ſufficiently honoured, embraced, and beloved by all true-hearted Christians over this whole kingdome; yet (I ſay) how hath this moſt incomparable and precious Gentleman, this moſt Eminent Saint and Servant of the Lord and famous Patriot of his Country, been lately and liberally traduced, and moſt groſſely abuſed by, almoſt, all our moſt unkinde and ungratefull Diſſenting brethren of the Congregationall Church-way; But moſt eſpecially (and more lately, duplicate page duplicate page ſince my foreſaid Letter was publiſhed) by the fore-mentioned Maſter John Goodwin (as in all his former inſulting and uſavory peeces; ſo above all) in that laſt and worſt moſt ſcandalous Pamphlet of his, Entituled Calumny arraigned and Caſt, a moſt ſlaſhy and falſe work (as I can eaſily prove) and a moſt undiſcreet, unjuſt, and unreaſonable taske undertaken by him, in taking upon him to be both Judge and Party, in his own cauſe. For, who can expect any other but a totall conviction and tyrannicall cenſure from a profeſt Adverſary againſt his Antagoniſt? But, if any impartiall and judicious Reader will but enquire for, and read over, ſeriouſly this Mr. John Goodwins Letter to Mr. Thomas Goodwin, then in Holland (not long ſince printed and publiſhed by Mr. Bellamy in Cornhill, in London) he ſhall then ſee to his deep admiration what a fit man Mr. John Goodwin (ſo tainted with Socinianiſme (if not Arminianiſme) with moſt dangerous Errors in Saving-faith; ſometime a Presbyterian, and ſometime an Independent) is to ſit a Iudge, to arraigne, caſt, and condemne, ſuch a moſt conſtantly, orthodox, pious, and painfull ſervant to God and his country, as Mr. Prynne? And then, certainly, the Reader muſt needs alſo break forth (with me) into an extaſie of aſtoniſhment and admiration at the ſtrange boldneſſe and unbluſhing audacity of Mr. Iohn Goodwin, ſo to cenſure others, conſidering his own guilt, Ievity, and inſtability of minde, and groſſe errours in judgement; his ſaid vanity and unconſtancy of minde and promptitude to error, being lately further enformed to me by very reverend and credible teſtimony; thus, That even when he was a Sudent in the Ʋniverſty of Cambridge, his Contemporaries there with him, have reported and witneſſed of him, that he ever loved to maintain and defend ſtrange Opinions among them: Whereby it ſeems the man (Salamander-like) cannot live out of the fire of contention & offenſive opinions; notwithſtanding that one of his bewitched pert (if not, malepert) Proſelytes, moſt abſurdly, ſuperciliouſly, & falſly called him, A great Maſter in Iſrael, and the beſt of men. How, alſo, hath that foreſaid Noble Berean, I mean Mr. Prynne, been yet more lately and more boldly abuſed, by a moſt ſcurrillous, proud, and illitterate poor Pamphlet, under the notion or title of Mr. Iohn Lilborns Letter to Mr. William Prynne? Wherein, how frothily, fondly, and falſely, hath he abuſed, not only precious Mr. Prynne, whoſe Books (in point of a Diſputant) he is moſt unworthy to bear after Mr. Prynne; wilfully miſ-reciting and miſ-reporting his Poſitions point-blank againſt his words and writings, which, ſurely, he either read not or underſtood not; as if Mr. Prynne concurred with the Jeſuites in a point wherein he is moſt oppoſite unto them; complaining againſt the Parliaments juſt reſtraint againſt libellous printing, even in his libellous Letter, in print, before ever it came to Mr. Prynne in writing: But alſo reviling the whole Reverend Aſſembly of moſt learned and pious Divines, terming them (moſt rudely and unmannerly) at leaſt three or four times, no better then Black-Cotes, and, The profeſt enemies of Chriſt himſelf: yea, and moſt audaciouſly daring to cenſure the moſt honourable Parliament it ſelfe, both Lords and Commons, with diſhonourable breach of their Covenant? But it hath pleaſed the moſt righteous Judge of all men, in ſome meaſure, to meet with the evill of both theſe moſt ungratefull Sons of their Mother, the Church of God, in way of puniſhment (as I, for my part, cannot but give God the glory, & ſo account it, the one) by juſt ſhame, in being deſervedly thruſt out of his Living, in London, by the Parliament; the other by ſmart, receiving a moſt dangerous wound in one of his eyes, by a Pike, immediately after his publiſhing of that moſt ſhallow and ſilly Letter. God give them both hearts to lay theſe things to heart, leſt a worſe thing follow.
Again, if Pride, (give me leave I pray you, without offence, ſtill to uſe the language of Canaan, to ſpeak in the dialect of Gods own Holy Spirit, which ye ſeem to delight in) if Pride, I ſay, and Self-ſeeking, or Self-engagements be not the Spring of al theſe your moſt unhappy and unholy contentions with us: what then, means your moſt unjuſt and cauſeleſſe Schiſme and ſeparation from us? and diſdaining to joyn and communicate in holy Ordinances and Aſſemblies with us, putting your ſelves into an unwarrantable way of gathering peculiar Churches, out of Churches, to your ſelves, falling, point-blank, upon that complaint and crimination of palpable Schiſme (which, I admire ye ſee not, and ingenuouſly acknowledge not, even to this day; but moſt obſtinately and wilfully, I fear, run on in) which the Apoſtle Paul himſelf ſo complains of, viz. That one is of Paul, another of Apollo, and another of Cephas: So ye, one is of Dr. Holmeſes, another of Mr. Goodwins, and another of Mr. Lockyers Congregation; the very ſame thing, ye ſee, that the holy Apoſtle Paul himſelf, their complains of, even thus (as much as in you is) to divide and rend Chriſt himſelf a ſunder. By this means alſo making and eſteeming every particular Congregation, yea, every particular Saint of yours (as ye cal them) a true and entire Church, as Mr. D. one of your Independent Brethren holds, and publickly teaches; to every of whom equally, ye ſay, the Keyes belong, (and I think, by this rule, to the Women-Saints, as well as to the Men-Saints) not being ſubject to any appeale or coercive-power, other then your own; no, nor to admit of any counſell or advice from other Congregations, further then ye pleaſe to ask and entertain it your ſelves. Now, if ſuch an uncough Chaos, and ſtrange Church-way (as ye call it) as this is, ſhould be admitted over this whole Kingdome: O, I tremble to think and conceive, what a Humano capiti cervicem jungere equinam, &c. as the Poet Horace; or what a Monstrum horrendum, informe, ingens, &c. as Virgil; this would prove in ſhort time! And yet you our moſt improvident Diſſenting Brethren call and count this only, Chriſts way, and your Selves only (that run in it) of Chriſts Kingdome, excluding all other Chriſtians (very many of whom, every way elſe as godly and gracious as your ſelves, and by ſome of your own learned & more moderate Independents (even your five Apologiſts themſelves) held to be a true Church of Chriſt, and to have a true Ministry, yet ſhutting out, I ſay, all theſe Chriſtians from Chriſts kingdome, even as the profeſt enemies thereof, and accounting them and their innocent babes and children, no better then Ethnicks and Heathens whom ye will by no meanes admit into your Aſſemblies or Congregations, to partake of the precious Ordinances of life and ſalvation (Baptiſme and the Lords Supper) if they will not joyn with you in your Church-way, and take your unwarrantable and unſcripturall formall-Covenant, invented by your ſelves: or, if they be poor, and cannot help to ſupport (with their purſes) your Congregationall-way: I ſpeak but what I know herein, and can produce my teſtimonies. Tell me, I beſeech you, where (in all the whole Book of God, from Geneſis to the Revelations) Separation from Chriſtian Brethren, every way as good and godly as your ſelves, is either commended or commanded? And, if ye are not able (is, to this day, ye never were, nor ever can) to make this clear unto us: Then, how dare ye thus obſtinately and cauſeleſſely ſeparate from us into Corners and Chambers, and I know not what private and unwarrantable Aſſemblies. Whereas, we can moſt plentifully prove (yea, your own conſciences cannot but check and chide you for) the contrary; namely, how clearly it is the will of God that Chriſtian Unity and Society be maintained. Witneſſe, that eſpecially (among many other full Texts of Scripture for it) of the Apoſtle, Epheſ. 4. 1, 2, 3, 4, &c. I therefore Paul the priſoner of the Lord, beſeech yee that you walke worthy of the vocation, wherewith ye are called. With all lowlineſſe and meekneſſe, with long-ſuffering, forbearing one another in love. Endeavouring to keep the unity of the Spirit in the bond of peace. For, there is one body, and one Spirit, even as ye are called in one hope of your calling. One Lord, one Faith, one Baptiſme, one God, one Father of all, who is above all, and through you all, and in you all. Together, I ſay, with very many other moſt pregnant Scriptures to this purpoſe. How then O my Brethren dare ye do theſe things (except it be by that moſt deſtructive and pernicious plea for Liberty of Conſcience, which ye ſo urge, and cry up, and cry out for, to do what ye liſt, in pretended matters of conſcience; vehemently urging, that the Civill-magiſtrate hath no power to rule over any Chriſtians conſcience; which, though we eaſily grant in point of private believing, yet, we ſay and will juſtifie, he has power to regulate Chriſtians conſciences, in point of publick, pious, and peaceable practicall-cariage, both in life and doctrine, as is moſt clear from that pregnant & impregnable Scripture, 1 Tim. 2. 1, 2, 3. Where the Civill-magiſtrate is acknowledged by the Apoſtle Paul himſelf, to be the principall inſtrument of God to regulate mens outward conſciences (as I may call them) as well in all godlineſſe as honeſty, for the preſervation of publick peace, unity and community one with another. Unleſſe ye dare avouch that Chriſt did purchaſe a liberty of conſcience for men to ſinne, in any ſort, which were moſt blaſphemous ſo to ſay or think. How dare ye then I ſay (if ye will ſhew your ſelves the Sons and Daughters of Chriſtian love, peace, and humility) do theſe things, even thus ſeparate your ſelves from holy communion with us, and thus cenſoriouſly judge and think of us, who do ſeven at this time) enjoy (ever bleſſed be the Lords free mercy for it, and the Lord grant that this unholy-ingratitude and wanton-contention of yours, cut us not ſhort of the farther and freer enjoyment of) the Word, moſt orthodoxly, plentifully, and profoundly preached, the Sacraments, in ſweet meaſure (for the time) purely adminiſtred; and both Sacraments and Church-diſcipline in a moſt hopefull way (had we but thankfull hearts, godly wiſdome, and pious patience to wait the Lords leaſure (as it is our Chriſtian duty) for the perfecting & cō pleting thereof; and not, being poor-beggars, to be our own proud-carvers) even ever ſince we moſt happily ſhook off the Antichriſtian yoke of our tyrannicall Prelates, to be bleſſedly reduced and ſetled in a holy and unblended way, free from beggarly-ceremonies and humane inventions, as much as by Chriſtian prudence and piety, (backed and ſtrengthned by Gods righteſt-rule, the Scriptures,) is poſſible to be attain'd unto, both for the preſent and future too.
But,Object. probably it will be here objected; But Sir, would you have us to ſubmit to ſuch a Church-government or Diſcipline as we fear & are informed by our learned & pious Paſtors, is as Antitichriſtian & as tyrannicall (if not more) than the Prelaticall was: and, which Mr. John Goodwin ſaies, in his Theomachia, is a bloody, unpeaceable, & perſecuting way, a way much damping and deading the flouriſhing improvements of the gifts and graces of the Saints.
Whereunto I anſwer;Anſw. Firſt, that this is a moſt unjuſt & injurious ſlander maliciouſly caſt upon the Presbyterian-way; witneſſe, as I ſaid before, the many thouſands of moſt eminent Saints and rare Chriſtians, famous in their ſeverall generations, in Geneva, Germany, Sweden, Hungary, Bohemia, Holland, France, Scotland and now in England, both for moſt excellent and enlarged parts of learning and piety. Secondly, witneſſe the moſt tranſcendent teſtimony of one of your own (now) prime Independent Brethren Mr. Lockyer by name, who (being at my houſe, upon juſt occaſion thereunto afforded him by my ſelfe) profeſſed moſt ſeriouſly unto me, that he having been in Scotland, and ſeen with his eyes, and taken ſpeciall notice of the moſt exact practicall managing of their Church-government (and we all know that one eye-witneſſe is better then ten eare-witneſſes, or then a hundred ſpeculative-conceits or imaginary New-lights) in all the particulars thereof; he, I ſay, profeſſed moſt ſeriouſly unto me, that he was in conſcience convinced and clearly perſwaded that their Presbyterian-way was moſt Apoſtolicall and Evangelicall, even in theſe very tearms; and what higher Encomium could he poſſibly have given, in this behalf? Thirdly, and laſtly, in further anſwer hereunto; I deſire to ask any ingenuous Diſſenting Brother or Siſter, and if their conſcience will but ſpeak-out the plain truth herein, let them freely ſay, O, what would they and I have given, or done, leſſe then ten years agoe, and ſo, upward, to have had the Presbyterian Government, as it then was, and now is, in Scotland, to have been eſtabliſhed and ſet up among us, which, now, like fools and moſt ungratefull wantons, ye ſo contemne, condemne, and vilifie, to your great ſhame be it ſpoken?
Again,Object. 3. it may, peradventure, be here objected. But, are not the Miniſters and many others of the Independent-way, very eminent Saints and Chriſtians, both for their learning and moſt holy lives and unſpotted converſation, and therefore to be, as juſtly, eredited, and believed in what they have delivered to us, by word or writing, as any of yours to the contrary?
I anſwer,Anſw. 2. neither the parts, nor piety of men (though ever ſo outwardly pure and holy) are a right rule for truly wiſe Chriſtians to walk by; but, contrary wiſe, very dangerous and deceivable: For (though from my heart, I here profeſſe, as in the preſence of God, the Searcher of all hearts, that I love and honour very many of the Independent or Diſſenting Brethren, both for their learning and holy lives; yet give me leave, as ingenuouſly to confeſſe, with all, that I much fear them for their judgement and opinions ſake, which I hold dangerous and deſtructive:) For, I ſay, as the Apoſtle Paul ſayes, Gal. 1. 8. Though any of you, yea or an Angell from Heaven preach any other Goſpel or Word, then that which Chriſt and his Apoſtles, in the written Word hath delivered to us, let him be accurſed. And my Brethren, 'tis not an unknown thing to Scholars, and any others, verſt in Eccleſiaſticall hiſtories, that the moſt dangerous Hereticks and firſt broachers of Hereticall and Schiſmaticall errours and opinions, as Pelagius, Arminius, &c. Were men of marvelous strict life, and outward holineſſe. This rule, therefore I ſay, is no ſolid, ſafe or right rule for pious and prudent Chriſtians to walk by, but the written Word of God only, and clear and demonſtrative deductions and neceſſary conſequences drawne thence, by comparing Scripture with Scripture, and thus trying the ſpirits whether they are of God or not, 1 John 4. 1. As the noble Bereans did. Now, all theſe premiſes ſeriouſly conſidered, wherein remains I pray, the mighty diſtance and difference between our moſt unkinde Diſſenting Brethren and us, if not in the Self-flation of their ſpirits, and in their Self-ſeeking, and private ingagements, as hence we have great cauſe, more then to fear? For, they ſay, they deſire but what we deſire in the main, viz. Pure Ordinances, Holy Aſſemblies, and Chriſt upon his Throne, only they diſſent and differ from us in ſome poor punctilios, ſome meer ſurmiſes, & bare pretence of what is not, or not yet proved to us from Gods Word, without which, they muſt pardon us, if we cannot believe them or be led by them; and herein, indeed, I confeſſe, they out-run us, and run before us, yea (and I fear and believe too) before God calls them. What then, means this Daggers-drawing at one another for poor circumſtantials, things not abſolutely neceſſary to ſalvation, and not juſtifiable by you from the Word? What, I wonder ſhould be the reaſon of this unreaſonable and irreligious contending to divide Chriſts ſeamleſſe-Coat (wherein, indeed, our Diſſenting Brethren ſhew themſelves far worſe then the Chriſt-crucifying Souldiers) for the pretended fringe ſake thereof? What's the cauſe hereof, I ſay, if it be not too much of that knowledge which puffeth up, and too little of that love which edifieth? Do ye think, my Brethren, that Men and Women given to ſtrife, contentions, envyings, malitiouſneſſe, hypocriſie, lying, pride, covetouſneſſe, and ſuch like, being fruits of the fleſh, and ſinnes exceeding ſinfull in Gods ſight, (Col. 3. 5, 6, 7, 8 9. Tit. 3. 2, 3.) ſhall not be ſhut out of Heaven, as certainly, as thoſe given to ſwearing, drunkenneſſe, murther, whoredome, and ſuch like more open enormities? For ſhame then, my Brethren, forbear any longer to bear-up your meer opininions with ſuch an unfriendly feud and irreconcileable rancour, strife, and contention. What, had ye rather that three famous and (lately) flouriſhing Kingdomes nay (Chriſts Kingdome it ſelfe, as much as in you is) ſhould be ruinated & deſtroyed (for, a Kingdom or Church, divided within it ſelf, ſayes our bleſſed Saviour, cannot ſtand) than that your hitherto unproved opinions ſhould by you be left and laid down? What, muſt ye be Caeſars or nothing? Had ye rather loſe Peace and Truth too, then Victory? May not the mocking and revyling Royaliſts at Oxford, and the Malignant ſcoffers at London, yea, the Atheiſts and Papists too every where elſe, juſtly jeer us both, and in deriſion tell us, the King and his party know not what to grant us; ſince we, thus agree not among our ſ…lves, and know not what ſhould be granted unto us? Nay, may not the King of Heaven, the Lord our God himſelf, deny us the mercies, which we hitherto have had great hopes he intends to beſtow upon us; when we his children, like unthankfull (as I toucht before) and wrangling wantons, fall out among our ſelves about a too-bold choice, fitted only to our own fancies, and will have this or that, or none at all? Muſt Beggars, I ſay, be their own carvers, both for the time and thing, or elſe they will frampally flye in their Brothers faces? O where is that pious pull-back of holy Abraham to Lot, Let not us fall out together, for, We are Brethren?
But here,Object. I know, ye will object and tell us. But Chriſt, in the times of the Goſpel, came not to ſend peace on the earth, but a ſword, and to ſet men at variance, one againſt another▪ the father againſt his child, and the daughter againſt her mother, &c. Mat. 10. 34. I but let me anſwer,Anſw. & therein ask you this queſtion. What ſword was this, wch this bleſſed Prince of Peace brought into the world, in the times of the Goſpel? was it a ſword of ſtrife and contention, of variance, and vitious diſcord of one godly and Chriſtian Brother againſt another? of the godly father againſt his pious childe, of the truly religious daughter againſt her godly mother. No certainly, no ſuch matter: but, of the godly father againſt the ungodly ſon, of truly vertuous children againſt obſtinately irreligious & carnall parents: only in this ſenſe (as I take it) that thoſe of a mans own houſe ſhould be his utter enemies. But, in the other ſenſe, and to the other ſort of godly Brethren, and truly pious Chriſtians among themſelves, even his Diſciples and Saints, 'tis, I believe, and ought to …far otherwiſe: O, here, ſayes our Saviour, Peace, I leave you, … peace I give unto you, John 14. 27. This, indeed, was the great … everlaſting Legacy, which Chriſt before his death be queathed to his children, & ſet the mark of Love upon them to be known to … his Diſciples. And therefore in this reſpect, let me adviſe you, my Brethren, to take great heed, leſt by your unjuſt jarres, ye come to near the number and nature of thoſe to whom our Saviour pro…ces a Woe, for offending any of his innocent and peaceable …tle-ones of the Presbyterian-party, his undoubted beloved ones; …though (as Chriſt ſayes) offences may, and muſt, or will come, Mathth. 10. 7. yet take heed ye be not thoſe (as, I fear, ye are) by …om theſe offences do come. For, believe it, my Brethren, ye give … too great cauſe to ſet a mark upon you (Rom. 6. 17.) for raiſing …d cauſing ſuch unjuſt diviſions and offences among us & to wiſh …e had all kept in New-England & Holland ſtill, then thus to come …mong us, to moleſt our (at firſt) ſo hopefull and happy peace and …mation, as ye have done, ever ſince ye came over to us. Only, …in, we may and muſt ſee the hand of God ſorely upon us, in … raiſing you up, who we hoped would and ſhould have been a …ghty help unto us) to help to whip us for our former unworthy …lking, and to be no ſmall means to keep off the enjoyment of …erfull and pure ordinances, longer then we expected. But …gh thus ye will ſo inconſiderately, and indeed, ſo unchristian… retain your ungrounded opinions in your ſelves; yet will ye … (at leaſt) endeavour with us, to maintain the grounds of pub… peace and Chriſtian-unity and unanimity of spirit againſt the Common Adverſary; but thus diſcover your impatient nakedneſſe for the ſcoffing Chams of the Kingdome to deride and deteſt us both, and all, I ſay, by your unkinde and cauſeleſſe quarrels with us? truly, my Brethren, if thus, ye wil unbendingly perſiſt to prefer your own wils before Gods will and way; which is, godly love & communion, not unwarrantable wrangling & confuſion; then take heed I beſeech you, leſt ye too juſtly fall into the compaſſe and capacity of the generation of thoſe men; who (as Solomon ſayes, Prov. 30. 12.) are pure in their own eyes, and yet are not waſhed from their filthineſſe. And who (as the Lord himſelf ſayes by the Prophet, Eſay 2. 5.) walk in a way that is not good, even after their own thoughts, who ſay (unto their Brethren) ſtand by your ſelves, come not near unto us, for we are holier than ye. Truly, my Brethren, if theſe Scriptures be not exceeding nearly, yea, moſt punctually and properly applyable to you; to what end is your ſo wilfull and obſtinate ſeparation from us, to your own ſo pretended pure Congregationall waies and Church Aſſemblies, not admitting any other of your Chriſtian Brethren to joyn with you, (nor you, by any means, willing to joyn or continue with them) but, as I ſaid before, counting them [mark this] and their children, as unholy Heathens, hereby, ſaying thus much, in effect, Stand by your ſelves, for we are holier than ye? Be not, I pray, diſpleaſed at the words, for they are Gods own words, not mine; nor with the compariſon or reſemblance, for ye eaſily ſee how peculiarly appliable it is to you, not unto us; for, we deſire moſt cordially your incorporation and communion with us, and it behoves you (as I toucht before, who have firſt made the breach, and moſt unkindly, and, as we conceive, moſt unjuſtly, ſeparated and departed from us) with all Chriſtian humility, and godly ſelf-denyall, to return unto us, and ſo to repair and make-up the ſad and bad breach ye have made between us. Which that it may be ſo, (that ſo we may with holy David in a heavenly harmony of hearts and voyces, ſing out a loud and lovingly, Behold how good and joyfull a thing it is, Brethren to dwell together in Vnity! It is and ſhall be the ſincere and inceſſant prayer of
Your Chriſtian Brother, J. V.
Imprimatur,
Ja. Cranford.
FINIS.
End of the text · John Vicars, The Picture of Independency (1645)