CALUMNY arraigned AND CAST. OR A brief Answer to some extravagant and rank passages, lately fallen from the pen of WILLIAM PRYNNE, Esquire, in a late Discourse, entitled, Truth Triumphing over falsehood, &c. against Mr John Goodwin, Minister of the Gospel. Wherein the loyal, unfeigned and unstained affection of the said John Goodwin to the Parliament, and civil magistracy, is irrefragably and fully vindicated and asserted against those broad and unchristian imputations, most untruly suggested in the said Discourse against him. By the said JOHN Goodwin. Psal. 56. 5. Every day they wrest my words: all their thoughts are against me for evil. Psal. 120. 2. Deliver my soul, O Lord, from lying lips, and from a deceitful tongue. Gal. 3. 4. Have ye suffered so many things in vain? if yet it be in vain. Praeceptum trahit praeceptum, & transgressio trahit transgressionem. Dictum Hebraeorum. ex Mercero in Prov. 22. 4. Apologiae nullas aures inveniunt: calumniae omnes praeoccupant. Oecolam. Epist. Licenced Entered and Printed according to Order. LONDON; Printed by M. Simmons for Henry Overton, and are to be sold at his Shop in Popes-head-Alley. 1645. TO THE READER. READER; MY business with thee (at present) is not much. Only upon occasion of those passages of my Antagonist, replied unto in the following Discourse, I could not without breach of duty, but administer this Preservative unto thee against the danger of very many writings on that side; that if thou believest them, especially in what they present concerning either the persons or opinions of their Adversaries, without strict examination, thou art like to embrace nubem pro Junone, and to match thy understanding with untruth. Which kind of marriage ofttimes and in many cases, proves of as sad and unhappy consequence unto men, as Ahab's joining himself in this relation with Jezabel did unto him; concerning whom the sacred Record avoucheth this; That there was none like Ahab, who did sell himself to work wickedness in the sight of the Lord, whom Jezabel his wise provoked a 1 King. 21. 25. . Errors and misprisions concerning the persons, practices, and opinions of men, having taken the fancies and imaginations of some men, many times work them into very uncouth, violent, unseemly, and unchristian distempers, which makes them out of measure forgetful of themselves, and of all rules of reason, equity, and good conscience, in their representations of, and contestations against both the one and the other. Especially when the special and particular points of difference between them and others, are of a difficult eviction and clearing on their parts, the resentment hereof is a sore temptation upon them to make many a voyage beyond the line of Truth, to fetch Apes and Peacocks, and I know not what monsters both of practices and opinions to bestow upon them; that so the uncontroverted disparagement which they hope to derive upon their opposites by such imputations as these, may help to mediate the like disparagement of their judgements in those other matters of difference, in the thoughts and minds of men. Nor doth an Accuser (ordinarily) open his mouth to that wideness, or lift up his voice to that strength and strain of clamour, when he can come by any thing that is real and matter of truth, to make his accusation, as when he is constrained to serve his disposition in that kind, with that which is fictitious, and pretended only. The Jews that sought the suppression and ruin of our Saviour, not being able to prove any thing of real demerit against him (for Pilate himself knew well that they had delivered him out of envy a Mat. 27. 18. ) thought to fill up the emptiness of their cause or accusation, with the abundant loudness and importunity of their clamour and cry: But they cried, AWAY WITH HIM, AWAY WITH HIM: crucify him. And in another place, because they could not with truth reprove him of any sin b Joh. 8. 46. ; being put upon it to feign, they did it to purpose, and charged him with being a Samaritan and having a devil c Vers. 48. . Who would have thought that the Gentleman (my Antagonist in the ensuing pages) or A. S. the Duplicator against M. S. and some others of the same engagement, that I could name, would ever have sought protection for the cause they desire to maintain, at those polluted Sanctuaries of untruth! If our opinions know not how to maintain themselves and live, without the undue disparagement, or collateral impeachment of those who are of opposite judgement to us therein, it is a sore testimony against them, that they are but counterfeits, and not of the royal line and race of Truth; who is able to maintain all her legitimate offspring, with her own demeans, and native inheritance, without the unjust taxations of the reputation, practices, or opinions of her Adversaries. Till the Sons of Difference in matters controversial, give over all wresting (at least, all wilful wresting) and perverting of the sayings, doings, and opinions of their opposites, and catching at impertinencies and lighter oversights, and lie close in their reasonings to the points in difference; they will never do any great matter, either for the truth, or for their own Repute, amongst sober and advised men. This brief advertisement I thought needful to impart unto thee; and if thou hast the taste and relish of it in thy spirit, I have nothing by way of transaction further with thee (for the present) but only to express my desires unto God on thy behalf, that the perusal of the little piece ensuing, may either make or keep thy thoughts straight concerning the man, (a friend of thine, who ever thou be'st) whom thou shalt find fiercely accused, and yet (I hope) sufficiently (though calmly) acquitted therein. It is a special grace of GOD vouchsafed unto thee, to be preserved, from making that crooked, which he hath made straight. From my Study in Colemanstreet. London. Jan. 30. 1644. Thine in Him who is our all in all, JOHN Goodwin. Faults escaped in some Copies. PAg. 5. l. 24. for, confidence, r. confidence. Pag. 18. l. 24. for, rerum, r. reum. Ibidem. l. 30. for, contemned, r. continued. Pag. 28. l. 6. for, rf, r. of. Pag. 32. l. 30. for, right, r. Law. Pag. 35. l. 18. for, declare, r. decline. Pag. 39 l. 15. for, not only, r. not only not. Pag. 42. l. 13. for, shacking, r, sharking. Pag. 44. l. 31. for, commodious, r. commodiously. Pag. 46. l. 20. for, yet (and, r. (and yet. CALUMNY arraigned AND CAST. SInce the finishing of my lately published a Innocency and Truth triumphing together. Discourse, my Antagonist having (as it seems by his own expression b My nocturnal lucubrations, borrowed from the hours allotted to my necessary natural rest, &c. Epist. Dedic. ) sacrificed the necessary natural rest of his body, upon the service of the unnecessary and violent restlessness of his spirit, hath thereby gotten the opportunity of doing very good service to the way of independency (so called) by sending forth a Discourse into the world, entitled Truth triumphing over falsehood; i. (by the figure Hypallage) falsehood triumphing over Truth: For whereas the weight of his credit and reputation before lay somewhat heavy upon the shoulder of independency, and oppressed it; by the unchristian extravagancy and impertinency of this Discourse, he hath so far eased and reduced the burdensomeness of it, that it may now be endured and borne without much detriment or disadvantage. And doubtless, Divine providence was above him in drawing this acknowledgement and confession from him, that these Collections or Lucubrations of his are distracted c Epist. Ded. Propè finem. and impotent d Epist. to the Reader. Propè finem. : Distracted they are in point of argument or reason; Impotent, in point of heat, height, and passion. Or did we wave his own confession of the distractedness of them, his expectation of such preferment for them as the satisfaction of the learned e Epist. to the Reader. Versus finem. , yea, and conviction of all the world f Pag. 110. Versus finem. , were a demonstration, and that à priori, of such a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, or affection cleaving to them. For can any man, with any consistency of Reason, expect or think, that learned men, who have risen early, and gone to bed late, bestowed much time and pains to inquire out the truth and certainty of what they hold and profess, should yet be so desultorie and light in their judgements, as by a few indigested, nocturnal a Epist. Delic. non longè à fine. , subitane b Ibid. & p. 1. , impotent c Epist. to the Reader. collections and lucubrations to be turned out of their way; especially when the Collector makes no more conscience of speaking truth in matters of fact and of the most obvious and easy cognizance, then Mr. Prynne in many passages doth in these his lucubrations? Doth he think that the elaborate and long-studied notions and apprehensions of learned men, are of no better use or worth, then only to adorn the trophies and triumphs of his extemporany pen? If he expected such obsequiousness of Faith from the judgements of learned men to his subitane and indigested collections, in matters of more difficulty and weight, his method had been to have laid the foundation of such credence, by speaking Truth in those things, which are every man's inquiry and cognizance, and wherein the miscarriage of his pen is obvious unto all. For he that hath not so much policy as in parvis sibi fidem praestruere, will never get an opportunity magnâ mercede fallendi. And he that will not deal honestly in the light, who will trust in the dark? I shall not (for the present) insist upon the refutation of those twelve imputations in his Epistle to the Reader, Sect. 2. wherewith he labours to render the Independents odious; all and every of which, (except the fift) are every whit as appliable (as I am able to demonstrate in the sight of the sun) to his party, as to the Independents, and some of them with far more truth to the former, then to the latter. And for that inference which he deduceth from the fift particular there charged upon the Independents (which is the sting of the charge) as viz. that denying there is any national Church under the New Testament, they must of necessity deny one Article of their creed, That there is a Catholic Church; This Collection (I say) is so impotent and undigested, that he that runs may read Non sequitur written in the face of it. Nor secondly, do I intend to unbind or meddle with that farrago, that bundle of blind learning; I mean, those transcriptions and quotations, fetched many (if not most) of them, out of the darkest times of Popery, (as himself somewhere doth little less than confess) d Pag. 106. which are the bulky and unwieldy part of his discourse: For, What communion hath light with darkness? old obsolete, exolete Records, fetched out of the darkest times of Popery, are no urim and Thummim, no Oracles to be consulted about the mind of Jesus Christ; no competent Judges or Interpreters of the laws and Statutes of Heaven. The saying of Cyprian is seasonable upon this occasion: This is not to be esteemed true Antiquity to understand, quid hic aut ille ante nos fecerit, aut docuerit, sed quid is qui ante omnes est Christus, &c. i. what this or that man did or taught before us, but what he did and taught who was before all, even Christ himself, who only is the way, the Truth, and the life, from whose precepts we ought not to digress a Cyprian ad Caecil. lib. 2. Ep. 3. . And besides, if Mr Prynne's hand was no steadier, in transcribing these old matters, than it hath been in some things of later date concerning me, his Antiquity itself may have cause enough to complain of being perverted into novelty. Nor thirdly, shall I thrust my sickle into my brother Burton's harvest; but leave the latter part of the Discourse unto him, either to neglect, or answer, as God shall direct him. But fourthly, (and lastly) I shall briefly acquaint the Reader, how unworthily my Antagonist hath dealt by me, (that I say not by himself, and his own Reputation) first, by assertion of untruths; secondly, by cruel and unreasonable wrestings and torturing of my words, to make them speak what they never meant; thirdly, (and lastly) by slight and empty replies to things asserted and laid down by me. For the first, Sect. 3. he citys my two Sermons (entitled Theomachia) and my innocency's Triumph, as denying (he means dissuading) all opposition in word, deed, or thought against the Way of Independency, as a direct fighting against God b Epist. Ded. p 3. paulò ab initio. ; which is a most notorious untruth; all that I drive at in these Discourses, is to dissuade men from opposing this Way with an high hand, lest in so doing, men should fight against God: there is no such assertion as this which Mr Pryn chargeth upon me, nor any near it, or like unto it, in either of those Tracts. I nowhere affirm, all opposition to this Way, whether in word, deed, or thought, to be a direct fighting against God. Nay, p. 12. of my Theomachia, I affirm the quite contrary, viz. that it is not every degree or kind of opposing a Way or Doctrine which is from God, which either the Text or the Doctrine calleth a fighting against God; but only such an opposing which is peremptory, and carried on with an high hand, &c. 2. He citys my Sermon, Sect. 4. preached Febr. 25. 1643. My Theomachia and innocency's Triumph, as holding forth this Position, That every particular Congregation of visible Saints, and Independent Church, is under the Government of Christ alone, as the ONLY Head, King, governor, lawgiver of it; and subject to NO OTHER JURISDICTION, then that of Christ, his Word and Spirit, &c. a Ibidem. Which conclusion, though generally held and maintained by Protestants against Papists; and in that respect I need neither be afraid, nor ashamed to own it; yet if he can find, or make out with any tolerable construction of words and saying, of any, or all of those pieces of mine which he chargeth with it, let Mr Pryn be true, and me the liar. But if otherwise, currat lex, &c. 3. He chargeth me with affirming (in the forementioned Sermon) that it would be more easy for me, Sect. 5. and I should rather yield to be torn in pieces by wild horses, then submit to such a Government which proceeded from a Parliament chosen by the riffraff of the world, b Ibidem. &c. Never was there an innocent and harmless expression more cruelly and despitefully handled, since the world was first haunted with a spirit of unrighteousness and untruth. The passage of mine, represented by Mr Prynne, as you have heard, was only this (I shall go as near the very words as my best memory will lead me; but the effect and substance of the saying I perfectly remember) It were as easy for me to be torn in pieces by wild horses, as to submit to any Church-government whatsoever, which is not agreeable to the Scriptures, and mind of Christ. But to deny subjection unto a Government which should proceed from a Parliament, because chosen by the riffraff of the world (which terms I mean the riffraff of the world, are suppositious too, and none of mine) was so far from my thoughts in that Sermon, that I expressly declared, and said (as several of those that were examined about the Sermon before the Committee, there testified, and I nothing doubt, but to this day, do perfectly remember the saying) that as a Church-government was not therefore to be received or submitted unto, because it is enjoined by men; so neither is it therefore to be rejected, because it is commanded by men. 4. He citys the forementioned Sermons (called Theomachia) as holding forth this assertion, Sect. 6. p. 48, 49, 50. that perchance all, or the greatest part of the Parliament and Assembly are not endued with the sanctifying Spirit of God, c Pag. 156. &c. If there be so much as the least hint or insinuation of any such matter in any, in all of those pages, I shall mistrust either my eyes, or my sensus communis for ever. But if it be otherwise, Mr. Prynne's tongue and pen (as well they deserve) are like to bear the burden of this my diffidence. 5. he citys the prementioned, Theomachia, with my two books since, for crying up the Independent Way, as the very Government, Discipline, kingdom and Ordinance and Christ himself, a Pag. 134. &c. whereas, First, since the coming out of my Theomachia, I had put forth only one book (and that a very small one too, and which the violent and merciless proceedings of himself against me, extorted from me,) when this was affirmed and printed by him. And secondly, there is no such cry, as that which his fancy is troubled with, to be heard throughout either the one of those books, or the other. So that here is a double notorious untruth in this quotation: 1. that I had set forth two books, since my Theomachia: 2. that in these two, as also in my Theomachia, I cried up the Independent Way, as the very Government, Discipline, kingdom and Ordinance of Christ. 6. Whereas he avers, Sect. 7. that pending the complaint against me before the Committee for plundered Ministers, for some Antiparliamentary passages (so called by him) with other particulars, I justified the said passages again very unseasonably in the Pulpit on a solemn first day, and likewise in two printed books, to the one whereof I prefixed my name b Pag. 106. ; the truth is, first, that (if my memory serves me not as ill as Mr. Prynne's confidence serveth him) I never justified, nor meddled with those passages he speaks of in the Pulpit, either on any solemn fast day, or any other, within that compass he speaks of: nor secondly, had I justified them in two books, when Mr. Pryn's pen avouched it, though by this time it may be interpreted that I have; nor thirdly, have I put forth any book since, to which I have not prefixed my name; or at least suffixed it to an Epistle, if not at large, yet by the initial letters of it. Therefore if Mr. Pryn implies, that I have published any book within the time he speaks of, which I do not publicly own, he is implicated with a further untruth in such his implication. 7. Whereas he affirms (with no want of confidence) that he hath elsewhere answered, and fully refuted c Pag. 106. the passagers aforesaid; what truth there is in this affirmation, let my last Discourse d Innocency and Truth triumphing together. testify. He hath answered those passages of mine he speaks of, much in such a sense, and after such a manner, as Mr. Walker and Mr. Roburrough, have answered my Socinian errors: which Answers he adviseth his Reader to see (p. 109. in the margin) but tells him not where they are to be seen. 8. Whereas he chargeth me in my innocency's Triumph (quarrelling with the very title, Sect. 8. as if it were unfit, and he unwilling that Innocency should triumph) with denying those very matters of fact which I voluntarily confessed in his hearing before the Committee a Pag. 107. paulo ante medium. , for which I was sequestered; the truth is, that there is no truth at all in this his allegation or charge. For, first, I am certain, that Jesus Christ was present at the Committee, as well as Mr. Prynne; and certain I am that in his hearing (which is every whit as good as Mr. Pryn's) I confessed nothing there, which is denied by me in my innocency's Triumph. I neither confessed that I neglected my parishioners, nor that I seldom preached unto them, nor that I prescribe a Covenant to my Independent Congregation, with in stead of my parishioners I have gathered to myself, before they be admitted; nor that I receive tithes of my parishioners in any other way, or after any other manner, then as I declare and express in my said book. If I had confessed any of these things, either before the Committee, or any others, I had been of Mr. Prynne's confederacy against mine own innocency, and the truth. But what I did confess before the Committee, I confess as plainly in my innocency's Triumph; as viz. first, that I had refused to baptize some children of my parishioners b innocency's Triumph. p. 18. 19 . Secondly, that I had not administered the Sacrament to my Parish for some months c Ibidem. . Again, secondly, whereas he saith that I was sequestered d Ibidem. by the Committee, for the matters before mentioned, and denied by me in my innocency's Triumph, in this he asperseth the honourable Committee every whit as much (if not more) than me. For (Doubtless) it no way stands with their honour to sequester a man for that which was never done by him. Nor thirdly, do I know whether I may take Mr. Prynne's word (it is now grown so unstable) that I am suspended, censured, or sequestered by the Committee, either for the one thing, or the other; and besides, a friend of mine, inquiring of some that are Members of the said Committee concerning that suspension or sequestration which Mr. Prynne speaks of, received this answer from them, that they knew no such thing. I suppose it is not ordinary, that a sentence or censure should pass in a Court of Justice against any man, and he not to have any knowledge of it for several months together: but if it be so, God's will, and Mr. Prynne's wish, (Fiat Justitia) in Mr. Prynne's sense, are fulfilled together. 9 He is not ashamed to avouch, Sect. 9 that I publish my brainsick jealousies and suspicions of the Parliament behind their backs in open Pulpit, and then to the whole world in print (a strange misdemeanour indeed, and more monstrous and incredible, then ever committed by the VERY Pope or Turk himself, or the great Antichrist, or the Arch-Prelate, or Oxford Aulicus, or the most venomous Malignant, that a man should do that behind men's back, which he doth in print to the whole world) of purpose to make my Auditors, Readers, jealous of them, as men who invaded the very incommunicable royalties and privileges of Heaven a Pag. 108. Circà medium. : Whereas the God of Heaven, who knows my purpose and intent in those passages (as in all my actions besides) much better than Mr. Prynne knows the contrary; and that my purpose therein was singly and simply, and with all faithfulness, as becomes a Minister of Jesus Christ, to caution those worthy persons of honour and trust, against that snare of sinning against God, into which great places of power and interest in the world are apt to lead men before they are aware. 10. He chargeth my late Sermons and Pamphlets to have kindled such unhappy flames of contention in our Church and State, Sect. 10. as all the tears of Repentance which I may shed, will not be sufficient to quench. For my part I know of no such, I hear of no such, I know no cause why I should imagine that any such unhappy flames as he speaks of, should be kindled by any of my Sermons or writings. I have much more reason to conceive and think, that Mr. Prynne's writings charge mine with kindling flames of contention, much after the same manner, and upon the same terms, that one charged Eliah with being the troubler of Israel b 1 King. 18. 17. : and that mine may recharge his, as the Prophet did that King c 1 King. 18. 18. . 11. Whereas he further chargeth me, Sect. 11. that in my innocency's Triumph, I slander the Parliament more than before, and show myself a man despising Government (at least any Church-Government the Parliament shall establish not suitable to my fancy) self-willed, and even speaking evil of Dignities, &c. d Pag. 110. Circà medium. ; The truth is, that there is far more slander in the charge, then in the crime: the best is, that that book is open before the world, to see and judge whether therebe, I do not say any aspersion of slander, but so much as the least touch or tincture of any thing dishonourable to the Parliament, or to any Government or dignity whatsoever, because not suitable to my fancy. 12. Whereas he insinuates a guilt upon me of Socinian errors a Pag. 109. Paulò post ini●●●●. , Sect. 12. and in his margin invites his Reader to see Mr. Walker's and Mr. Roburroughs answers to them; the truth is, that in the Answers he speaks of, his Reader may see and find mistakes of my opinion, and confutations of those mistakes, as substantially managed as want of apprehension of my thoughts, and somewhat else, was able to manage such an enterprise: but for any Socinian errors of mine, they are only to be seen in such books as were never written: and then where the Answers to them are to be seen, remains yet as matter of further inquiry for Mr. Prynne. For the second head propounded, Sect. 13. the unreasonable wresting, torturing, and tormenting of my words, I shall chiefly insist upon his paraphrase upon that passage, recited (in part) by him, p. 107. (but miscited in the margin, as touching the page, where it stands in my book). The tenor of the Passage in this; If I have denied the least dram or scruple of that power which is truly Parliamentary, and consistent with the word of the great and glorious God (of which misdemeanour I am not in the least measure conscious unto myself as yet) I most seriously and solemnly profess in the presence of this God (my conscience bearing me witness in the Holy Ghost that I lie not) that I did it out of a loving, tender and affectionate jealousy over the Parliament, lest possibly they might dash their foot against that stone, by which all Rule and all authority and power will one day be broken in pieces. So that if either my tongue or pen have in the least miscarried, it was, Error amoris, not amor erroris, &c. You have heard the text: and if you have any mind to see darkness brought out of light, harken to the Interpretation. But good Sir (saith this Intepreter, one, I may say of twenty thousand) can any rational man think (though you should protest it ten thousand times over) that such Anti-Parliamentary passages as yours are, should proceed from your love to the Parliament? Suppose the passages he speaks of were Anti-Parliaentary (an aspersion I conceive fully atoned in the foregoing discourse) yet is it so highly irrational to conceive they should proceed from love to the Parliament, (especially upon ten thousand Affidavits made for it) that it must be made matter of a doubtful disputation, whether it be possible for a rational man so to think or conceive? Did Mr. Prynne never hear of a vein of people, who did bona animo malè precaris, wish that which was hurtful to their friends, out of good affection towards them? Seneca (I am certain) speaks of such. And God himself is said to have testified things against his people (as the former English translation, and Junius out of the original reads the place, Gen. 32. 46.) Cannot a rational man conceive that these things might proceed from love and good affection in God towards this people, because they were against them? I cannot but think that Mr. Prynne himself hath been Anti-Parliamentary, I mean, hath done some things, (if not many) in their natures at least, if not in their fruits and effects, prejudicial to the honour and safety of the Parliament, as (by name) in representing their cordial Friends (as sometimes his conscience, or something else prevails with him to call them a Though for the most part really cordial in their affections, actions to the Parliament and Church of England (speaking of Independents) Epist. Dedic. Circa initium. ) unto them as disaffected unto them, and as acting, and that successively against their jurisdiction more desperately than the worst Malignant, Royalist, Cavalier, on the Arch-Prelate himself b Pag. 107. Circa finem. ). Doubtless, such a practice as this, is in the nature and tendency of it very disserviceable to the Parliament; as making sad (and so indisposing) the hearts of those, whose inclinations otherwise stand ready bent with all cheerfulness, to serve the Parliament with all their strength and all their power, as (blessed be God) they are resolved to do; after the example of Christ, who continued still to cast out Devils, though represented by the Pharisees unto the people, as dealing by Beelzebub the Prince of the Devils, in casting them out. Compare Mat. 9 34. with Mat. 12. 22. &c. So again by representing unto them as peaceable, innocent and harmless a generation of men, as the land bears any, yea, persons as deeply and dearly devoted unto, of as high and honourable endeavours to promote the public peace both of Church and State, as those that are extremely derogatory and destructive unto both, yea, and great disturbers of our Peace and unity c Epist. Dedic. Paulo post initium . Yet again when he infuseth such notions and principles into Kings, Magistrates, highest civil powers, as this, that Christ hath delegated his Kingly power unto them, &c. d Full Reply. p. 7. Circà initium. . he spreads snares of death in their way, and tempts them to think higher thoughts of themselves than He that is higher than the highest of them will bear. Now however in these and several other things of like consideration (which are ready too for instance) I absolutely conceive him to be very whit (yea, and much more) anti-parliamentary, then ever I have been in any passages whatsoever, whether from my tongue or pen; yet do I not think but that I may very lawfully, and without trespassing upon the reputation of my reason, conceive and think, that he did both the one and the other of the things mentioned, out of love to the Parliament. Secondly, Sect. 14. The honey of the foresaid passage, by reason of an ill digestion in his stomach, breeds this choleric argumentation: If this proceeded from such affectionate jealousy over the Parliament, I pray what made you so strangely, if not malignantly, jealous over them, as to fear and presume they might dash their foot against that stone, which, &c. Good Sir, let me seriously entreat you to be more jealous over your pen for the time to come, and see to it, that in repeating and arguing men's words and sayings, it deal more honestly, then to adulterate and embase them, as you do both here and elsewhere in this discourse. Do I anywhere say that either I fear, or presume the Parliament might dash their foot against the stone spoken of? Why then do you represent me so strangely, if not malignantly, jealous over them, as to do both, both fear and presume? I confess, I should be very strangely jealous, or (however) very strangely affected in one kind or other, both to fear and presume in respect of one and the same thing, as you fear not, but presume to say here that I do. You find out I know not how many significations (I believe more than ever any man did before you) of the word Presume, p. 109. to salve the reputation of your pen in charging me to have done that presumtuously, which I never did at all, or at most very ignorantly; but is there any one amongst them all, that is able to reconcile presumption and fear, and make them draw together in the same yoke? But this by the way. Only this I desire you would candidly account unto me, why you translate my expression, Lest possibly they might dash, by fearing and presuming they might dash. I beseech you deal ingenously with yourself and me: is there not far more malignancy in the interpretation, then in the text? or did you not strain the root overhard, to make such an extraction as this out of it? Nay, out of the vehemency of your intention to make an unchristian advantage of your brother's words, did you not almost forget the propriety of your own? I conceive I should speak much beneath the line of Mr. Prynne's reputation for a Scholar, if I should express myself thus; I fear and presume that Mr. Prynne might do that which is very possible for any man to do. An English care any thing well palated, would find no pleasant taste in such words. But let us give Mr. Prynne the liberty of an Interpreter or Translator, who is not bound Verbum verbo reddere a Nec verbum verbo curabis reddere fidus Interpres. Hor. de Art. , Sect. 15. and accept of his substitues, presumption and fear; is either a fear, or a presumption (or both) that a Parliament might, or may, dash their foot against that stone I speak of, any demonstration or argument at all of so strange a jealousy as he speaks of, and which he is at a stand with himself, whether he should not call malignant? If any of the other Apostles had feared or presumed, that Peter possibly might fall (as he did) by denying his Master, (as they had reason enough to have done, in respect of that human frailty whereof the best men are partakers, and Peter himself was with the rest) and had dealt lovingly and faithfully with him to have kept him upright, by caution, counsel, or advice; had this been any argument at all, or so much as a colour of any such jealousy in them, which should have carried in it any touch of malignancy towards him? When Paul feared in the behalf of the Corinthians, Lest by any means, as the Serpent beguiled Eve through his subtlety, so their minds should be corrupted from the simplicity that is in Christ b 2 Cor. 11. 3. ; was this so strange a jealousy over them? Indeed himself calls it a godly jealousy c Ver. 2. : and in such a sense, as godliness is strange d Isa. 8. in the world, let Mr. Prynne vote my jealousy over the Parliament, STRANGE; and then he shall be eased of his scruple, whether he should call it malignant, or no. But jacta alea est; and he intends not to make a stand here, but advanceth thus. Did the Parliament ever give you the least colour or occasion of such uncharitable, Sect. 16. unchristian, that I say not detestable, jealousy? Could you have harder or more jealous thoughts than these of the very Pope or Turk himself, or of that Great Antichrist, who exalts himself above all that is called God? Can such jealousies as these issue from any, but from a rancorous or disaffected heart towards the Parliament? or did ever such execrable jealousies as these proceed from the heart, tongue, much less the pen of any Oxford Aulicus, or most venomous Malignant to our Parliament? The strain of eloquence in these passages, may be thought above the line of Mr. Prynne's rhetoric; nor can I believe but that he had some supernatural assistance in the raising and composure of them. And therefore whereas others (it's like) will be apt to censure him more for a few such lines as these, then for many others of a softer temper, and more plausible allay; I on the contrary, can better bear with him in these, and be content to pass by and spare him, as our Saviour spared Peter, when he rebuked Satan in his stead a Mat. 16. 23. . But did I know that Mr. Prynne would not accept of this purgation, but when recovered out of that Tartarean ecstasy, wherein he spoke this dialect of Dragons, would still stand by and own those ebullitions of blood, as the natural and genuine productions and fruit of his pen; I should hardly refrain from taking a solemn vow and protestation upon me in the sight of God, Angels, and men, never more to have to do with him in word or deed, at least until he repented, and turned Christian. Well might the Apostle Paul pray to be delivered from unreasonable men b 2 Thes. 3. 2. : They that neither make use of their reason nor goodness, (or charity) dwell in such a darkness which is inaccessible to all principles both of Nature and Grace. For the present, though I think it not meet for me so far to disinteress myself of my liberty to comply with such opportunities from Heaven, which may possibly and unexpectedly come in my way, as absolutely to abjure all commerce with him by pen; yet this I profess, that I am as near the brow of such a resolution, as ever I can go without falling into it. From henceforth I shall give Mr. Prynne leave to write storms and tempests, whirlwinds and earthquakes, thundering and lightning, millstones and mountains, (or if his pen knows how to utter itself in any thing more formidable than these) better cheap, then hitherto I have done: I see there is no mercy with him; and therefore I shall not fear him; no, nor in the mind I am in for the present, ever look after him in his writings more, this answer finished. But to his lines (or, whoseever they be). First, Sect. 17. Doth Mr. Prynne think that he is heir to that laurel which was long since wreathed for the head of Socrates, reputed in his days the Grand-Matter of wisdom in the world; Tanquam umbrae velitant alii; solus sapit iste? Other men generally as well learned and Scholars by profession, as others, yea, even those in whose affections neither my person nor cause were any ways interessed, gave testimony to my innocency's Triumph (and consequently to that passage also so cruelly handled by Mr. Prynne) as moderately and inoffensively written: only Mr. Prynne, as if his eyes were given him to condemn all the world besides of blindness, espies Bears and tigers, lions and Dragons, where other men saw nothing but doves and sheep; discovers fanatic jealousies, rancorousness and disaffection of heart, execrableness of jealousies, Oxfordian aulicism, venomousness of malignancy, and I know not how many other strains of most portentous and hideous outrage against the Parliament, where no man besides himself either saw or could see, any jot, tittle, letter, syllable, word, or sentence, but what both was and is of the fairest consistency with the honour, dignity, peace and safety of the Parliament. But secondly, how irrational and weak is that demand of his; Did the Parliament ever give you the least colour or occasion of any such uncharitable, unchristian, that I say not detestable jealousy? as if to fear, or think it possible that men might be men, that is, do weakly or unworthily, were an uncharitable, unchristian, detestable, execrable jealousy over them; Or, as if there were not ground and reason enough, yea, and more then enough, in the very natures of the best and holiest of men, to judge that they may very possibly miscarry, and that dangerously, unless they should add ex superabundanti, such personal irregularities, as might further presage their future falls, I wonder what Epithet or Name Mr. Prynne will find for that jealousy of an ancient Father over Kings, out of which he uttered this saying: Miror si aliquis Rex salvahitur; I wonder that any King should ever be saved. If so be such a jealousy over them, which only conceiveth a possibility of their perishing, be uncharitable, unchristian, detestable exeorable; of what censure is that jealousy worthy of, which makes it matter of admiration that any of them should be saved? Considering that there hath scarce (if at all) been any council or Synod since the Apostles days, but which hath miscarried and heterodogmatized, more or less; would it be my uncharitable, unchristian, detestable, execrable jealousy over any Synod or council now fitting, to think that they also might possibly miscarry, unless they gave some particular and special occasion so to think and conceive of them? But my adversary hath not yet finished his severe Commentaries Sect. 19 Mr. Pryn, p. 108 upon his gentle and harmless Text; his pen moves forward thus: Had you had any just cause of such a jealousy, yet it had been your duty privately to have informed your friends in Parliament with it in a Brotherly Christian way: but to publish these your brainsick jealousies of them behind their backs in open Pulpit, and then to the whole world in print, of purpose to make your Auditors, Readers, jealous of them, as those who invaded the incommunicable Royalties and privileges of Heaven, &c.— or to defame or draw an odium or contempt upon them, and prepare the people beforehand to oppose or reject whatsoever Church-government they shall establish, &c.— is such a transcendent crime and high affront against the Parliament, as you are never able to expiate: and is so far from extenieating, that it aggravates your former offences beyond expression. I answer, first, that howsoever by reason of my years, profession, and tenor of studies, it is (I confess) a shame to me, that I should not be as able to teach Mr. Prynne his duty, as (it seems) he is to teach me mine; yet glad and willing shall I be to receive instruction, were it from a far meaner hand than Mr. Prynne's, in any thing that becomes me in a way of duty to do. But, Secondly, Sect. 20. whereas the tenor of his Instruction to me is this, that it had been my duty privately to have informed my friends in Parliament with it in a Christian Brotherly way; I perceive he hath heard of dealing with his friends in a Way which well becomes him, as well as it doth me; I mean, that which is Christian and Brotherly. But it seems, he that teacheth another, doth not always teach himself. For since the mountains were brought forth a Psal. 90 2. and settled b Prov. 8. 25. , it may very probably be thought, that there was never any son of Adam, whose pen made a broader digression from that Christian Brotherly way he speaks of, than his own. For look as low as the Earth is beneath the heavens; so far is Mr. Prynne's Way of dealing with his friends, beneath that which is Christian and Brotherly. Thirdly, Sect. 21. whereas he conceives it had been my duty to have informed my friends privately of what I preached and printed publicly in the premises; I conceive it had been his duty to have understood himself better in the point, before he had taken the chair. For first, the greatest part of the things which I either preached or printed in the premises, concerned only or chiefly those to whom I preached, and the generality of men to whom I printed, not the Parliament. That it is a terrible and most dreadful thing for men to be found fighters against God, that it is better and more righteous to obey God than men; that men in great places, men of great parts, learning, and Grace, may possibly err, and de facto have erred from time to time, with some few particulars more of like consideration (which are the substance of what was either preached or printed by me in the premises) are Doctrines of equal (if not of superior) concernment to the generality of the people, with the Parliament. As for that passage in my innocency's Triumph, wherein I mention my tender and affectionate jealousy over the Parliament, &c. (the passage so tentered, tortured and tormented by the evil spirit which so much haunts Mr. Prynne's pen) it was occasioned (indeed necessitated) by his own most unreasonable, bloody, and importune suggestions, clamours and instigations of authority against me: in regard of which I had no other course but to give a fair and real account out of what principle and motive (in reference to the Parliament) I spoke such and such things, which were most unchristianly handled and misused by his pen. Now then to whisper those things in the ears only of a few, the knowledge whereof concerns so many thousands, is not the duty, but an high prevarication of the duty of a Minister of Jesus Christ. Secondly, neither doth he know whether the Doctrines so much questioned and quarrelled by him, did, or do so particularly concern my friends in Parliament (by my friends, I suppose he means my acquaintance: for otherwise I trust the whole number of that honourable Assembly are my friends; at least I know no cause but why they should) as many other members of this Assembly. If so, his ignorance in such a circumstance as this, plainly proves that he hath here prophesied above the analogy or proportion of his Faith a Rom. 12. ; and consequently, (even in his own notion of the word b Pag. 109. paulò ante medium. ) hath done it presumptuously. Yea, thirdly, how doth he know but that I did prevent the admonition or reproof of his pen, by doing the very duty, for the neglect whereof I am so deeply censured by him. I presume that my acquaintance in the Parliament have not communicated unto him all things that have passed between me and them; therefore his ignorance in this particular also, proves him (according to the responsal of his own Oracle, even now intimated) to have been somewhat presumptuous in his charge of neglect of Duty in me. Fourthly, and lastly, there being nothing in the particulars excepted against, either preached or printed by me, which in the judgement of any indifferent or Christian-spirited man, is of any hard or disparaging reflection either upon any particular person in the honourable Assembly of Parliament, or upon this Assembly itself, there could be nothing in the publishing of them, whether by preaching or printing, any ways repugnant to any duty lying upon me. That which follows in the late transcribed passage, Sect. 22. as that I publish my brainsick jealousies and suspicions against them behind their backs, of purpose to make my Auditors, Readers jealous of them, as men who invaded, &c. or to defame or draw an odium or contempt upon them, to prepare the people beforehand to oppose or reject, whatsoever, &c. these things (I say) with many others of like calculation, both in this and many other of his writings, are but the reasonless presumptions of his exasperated, transported, unchristianized spirit, overheat (it may be) with his nocturnal lucubrations, and in part occasioned by the fuliginous vapours breathing still upon him from his lamp; and in this regard, I judge them unworthy to have daylight bestowed upon them for their refutation. He talks of my brainsick jealousies and suspicions; but these are more than brainsick, even brain-dead calumniations and slanders; ten degrees (to speak in his own language) more unchristian, uncharitable, detestable, execrable, than any (even the worst of) jealousies or suspicions whatsoever. If he would but authorise me to reason after the rate of his logic in raising conclusions from his premises, I could prove (according to the tenor of such authority) that Mr. Prynne hath written against the congregational Way, hath represented those that walk in it as extremely derogatory and destructive both unto the Parliament and Church of Englend a Epist. Dedic. non longè ab mitio. , as great disturbers of our public peace and unity b Ibidem. ; hath slandered them in their spirits, principles, practices, over and over c Epist. to the Reader, all most throughout, and elsewhere in several other of his writings, as his full Reply, &c. ; hath presumptuously attempted to infuse such dangerous principles as these into Kings, Magistrates, and highest civil powers, that they are Christ's Substitutes, Vicars, in point of Government (Church-government he speaks of a Full Reply pag. 7. ) that Christ hath delegated his Kingly power unto them b Ibidem. , that it may pass as tolerable, that Christ is King alone over his Churches in matters of Faith, c Full Reply p. 6. propè finem. &c. with many others of like undue insinuation; I could prove (I say) by the Commission aforesaid, that Mr. Prynne hath done all these things on purpose to despite the Spirit of God, to defame the Gospel, to make the ways of godliness and Religion hateful unto the world, to increase divisions, to multiply distractions, to bring a snare and evil day upon the Parliament, to expose the whole kingdom to utter ruin and destruction. Yea, the truth is, that there is a far more rational connexion between the premises last mentioned from Mr. Prynn's pen, and such collections and conclusions as these; then there is between those premises of mine transcribed by him, and the inferences which he extracts and deduceth from them. A man might think that the Gentleman had by this time laid out himself to a sufficient proportion, in depraving both the expressions and intentions of him, that never (to his best knowledge) did him the least wrong, nor ever administered the least occasion of provocation;— Sed audi facinus majoris abollae. Your last clause (saith he, yet further, p. 108.) And if continued, &c. intimates and speaks, aloud without any straining that the Parliament for the present are guilty of dashing their foot against Christ the Rock: of claiming the most sacred incommunicable royalties and privileges of heaven, and making themselves equal with God: and that if they persevere in the course they have begun (to reform our Church, &c.) it is such an high provocation against the most High, as will kindle a fire in the breast of him whose name is Jehovah; he should have said jealous, (but that his pen hath contracted an ill habit of stumbling) which will consume and devour, &c. Could all the malignant and prelatical party in England lay a greater, wickeder, or more unjust scandal in our Parliament then this, or more defame them then by such a false report? enough to fire the whole kingdom against them, as well as God's wrath, &c. as it followeth in his most unjust and ignoble strain of Calumny. But for answer, 1. Doth a wicked or unjust scandal use to fire God's wrath against those upon whom it is cast, and who are the sufferers. Though the sin committed be enough to kindle a fire in the breast of him whose name is jealous, against those, whosoever they be, that lie under the guilt of such a Commission; yet is there not the least colour to imagine, that the false or scandalous imputation of it unto any, should have the like operation, in respect of those that are so scandalised. He tells me of my being a mere Divine, p. 109. and a man altogether ignorant in the ancient Rights and Privileges of our Parliament, (with how little pertinency or advantage to his cause, shall be taken into consideration in due place.) And by such passages as this, it seems he is every whit as mere a Lawyer as I a Divine (and consequently of no such super-transcendent abilities neither, to discern and judge of the Rights and Privileges of Parliament, as will be manifested in due time.) For he that knows not, that God is no ways offended with men for having wicked & unjust scandals cast upon them, surely had need to be taught what are the first principles of the Oracles of God a Heb. 5. 12. . And 2. Whereas in the beginning of the last transcribed passage, he speaks thus, Your last clause, And if continued, &c. intimates and speaks loud without any straining, that, &c. doth he not seem to rejoice, as if now he had met with a full feast, and had only scrambled for all he had gotten and satisfied his hunger with till now? And doth he not without any straining, seem to imply, that all my former clauses without straining, would have spoke none of those things, which now by his racks, screws, and engines, he hath made them to speak? So that here we have confitentem rerum: oh that we had but the Participle as well matched as the Adjective, that is (by interpretation) emendantem confitentem, and then let both our books to the fire together, to purge out the dross of them b What ever censure you deserve, I fear your book demerits the fire to purge out this dross. p. 109. . But 3. The grand unhappiness of the man is, that what I speak only in thesi, or in the general throughout the whole period or passage, wherein this clause, And if contemned, &c. stands, he here represents upon the Stage of his passion, as if it had been spoken in hypothesi, with particular and precise application to the Parliament. The whole period, though it be somewhat long, yet that the Reader may not be denied any part of his due in point of satisfaction, I shall transcribe, ab ovo usque ad mala, as it begins at the bottom of page 2. of my innocency's Triumph. I confess I am in the habitual and standing frame of my heart and spirit, tender and jealous over all the world, and much more over those who are dear unto me, but most of all over those who being dear unto me, are likewise more exposed than others unto the tentation and danger of the sin; extremely jealous and tender (I say) I am over such, lest they should touch with any title, or claim the most sacred and incommunicable royalties and privileges of heaven, and so count it no robbery to make themselves equal to God; knowing most assuredly, that this is a high provocation in the eyes of the most High, and if continued in, will kindle a fire in the breast of him whose name is Jealous, and will consume and devour. I confess I spoke in some passages before this, of the Parliament by name; nor do I deny all relation between this and the former: but all the relation that can reasonably be imagined between the one and the other, will not amount so much as to a colourable justification of this high-handed and full-mouthed charge, that the latter speaks aloud without any straining, that the Parliament is guilty of dashing, &c. of claiming, &c. And that if, &c. These are every whit as pure and clean strains of that disposition which acted in the former part of this exposition, as any of those other which have played before us already. And 4. Suppose the period had been perfectly hypothetical, and the contents of it applied to the Parliament by name, yet it is far from speaking the dialect that Mr. Prynne would fain force into the mouth of it. He that shall represent the great evil or danger of a sin, as suppose of oppression, drunkenness, adultery, or the like, unto a man, in these or the like terms, Know most assuredly, that such a sin is a most high provocation in the eyes of the most High: and then should add, And if continued in, will kindle a fire in the breast of him whose name is Jealous, &c. doth no ways suppose, that the person to whom such an address or representation is made, is under the present actual guilt of the perpetration of such a sin; but only demonstrates the dangerous and deadly consequence of it unto him, in case he shall be entangled with the guilt, and continue in the perpetration of it without repentance. Therefore Mr. Prynne's lucubration and collection, that this clause, And if continued, &c. speaks aloud without any straining, any such Parliamentary guilt as he deciphers with his pen, is nocturnal, neither is there so much as a beam of the light of truth in it. 5. Whereas he chargeth that innocently-offending clause of mine, And if continued, &c. both to intimate and speak aloud, and that without any straining, that high misdemeanour lately mentioned, (little less than capital to him that shall avouch it) I cannot conceive any regular consistence in the charge. For though one and the same man, who hath a liberty and power both to alter his tone and voice, and tenor of expression, may one while only intimate, i. whisper, or express a thing sparingly: and otherwhile, speak it out aloud, with a full and strong voice, (though hardly thus without any straining at all) yet how one and the same clause in writing, which hath neither principle nor shadow of any variation or change of expression in it, but is still uniform and standing both in the matter which, and in the manner wherein, it speaketh, should both intimate (or whisper) and yet speak aloud too, one and the same thing, is a saying divided in itself, and which my understanding knoweth not how to make to stand. But thus, God many times makes both tongues and pens which imagine evil against others, to f●ll upon themselves a Psal. 64. 8. . 6. And lastly, whereas he pretends the forementioned clause, And if continued, &c. guilty of speaking aloud and without any straining, the prenamed enormity, the truth is, that this charge speaks aloud and without any straining, that Mr. Prynne loves all devouring words b Psal. 52. 4. , whether they be words of soberness and truth c Act. , or of another inspiration. Is it not very strange, and a miracles fellow (at least) if not a miracle, that Mr. Prynne's hearing should be so predominant in the world, that he alone should hear a loud s●eaking, where all the world besides could not hear the least muttering or whisper? But when men have Brick to make, and want straw, they must be content to gather stubble in stead of it d Exod. 5. 12. . The builders of Babel were fain to make use of slime in stead of mortar e Gen. 11. 4. . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, were a generation of men in Plato's days, & the line (it seems) is not yet extinct. Many other passages there are in this Triumphing discourse, wherein the author doth miserable carnifice other words and passages of mine; but Caesar's image and superscription may be seen in a penny f Mat. 22. 19, 20. , as well as in a pound. But because the great Guerdon and Crown for which Mr. Prynne runs in this and other his lucubrations against me, is to transform me into a man of a ranc●●ous and disaffected heart against Parliaments g Pag. 108. , and to couple me with the worst Malignants, Royalists, Cavaliers, yea with the Arch-Prelate himself a Pag. 107. ; before I leave the point in hand, I shall briefly specify, both what, in what degree I have done, and continue yet doing from opportunity to opportunity, to the utmost of my power, for the Parliament: and withal solemnly profess in the sight of God and men, that if either Mr. Prynne, or any other man, can direct or say unto me, how, or what, when, or wherein I may yet do more for them, or show and express more love or affectionateness unto them, than I have already done, and still do (upon occasion) daily; provided only that I may see and understand, that what shall be required of me in this kind, doth really and indeed, not in show and pretence only, tend to the benefit, honour and safety of the Parliament; I am ready and willing, and do by these presents oblige and bind myself, Testibus Coelo & Terrâ, to perform. I have once b See my anticavalierism. and again c See my Bonc for a Bishop. in Print, with the utmost engagement of my weak abilities in that kind, asserted the Parliamentary cause against the Oxfordian; yea (as far as I yet understand) I was the first amongst all my Brethren who serve at the Altar, that rose up in this kind, for the Parliament: with what exposal of myself to danger, on the one hand, and with what success and advantage to the cause undertaken by me on the other, many there are that know, and (I make no question) are ready upon occasion to declare and testify. How frequently, yea for many months together, when the parliamentary occasions were most urging and pressing, (almost) uninterruptedly, and with what fervency and contestation of spirit, I laboured by preaching to advance the service; yea with what alacrity and importunity, I continually solicited and promoted all parliamentary occasions, suits, and motions recommended by Ordinance or otherwise; was openly testified by a Member of that Honourable Committee before which I was called, pending the complaint against me there. How many young men and others, as faithful as useful in the army as any others of their rank and employment whatsoever, what by preaching, what by conference and persuasion, were through the blessing of God, armed with courage and resolution by me for the wars, there are both in the city, and in the army, more than a few that can inform. Nor is it unknown to thousands, with what contention and striving of spirit, with what earnestness of prayer and supplication I have without ceasing in my public prayers, commended the Parliament with all their proceedings and affairs unto God; nor have my later intercessions for them, either in strength of affection, or in any other desirable respect whatsoever, given place unto my former. Without any disparagement to Mr. Prynne's Orisons a Epist. Dedic. in sine. be it spoken, I may conjecture I have been both as frequent, and desired to be as fervent in commending that Honourable Assembly with all their pious endeavours to the Divine Benediction, as himself. As touching pecuniary expressions of myself to and for the Parliament, my affections may (perhaps) suffer loss and disadvantage in the thoughts of some, who measure by the arithmetical, in stead of the geometrical proportion (by which our Saviour measured the poor widow's gift, cast into the treasury b Mar. 12. 43. , and every man's expressions of himself in this kind should be measured) yet I make no question but I can produce speaking papers, (yea and men too, if need be) that will abundantly testify, that I have not been behind many of those who are before me for matter of estate, and who are looked upon too as men sound-hearted to the Parliament. There hath no proposition for advance of moneys, been at any time recommended by the Parliament unto the city, that I know of, but hath been entertained by me with a full proportion of my estate. And look what I have been, and have appeared to be in public, and in view of many; the same have I been also in all my more private intercourses and colloques with men; strengthening the hands of some which began to be feeble and to hang down, losing the bands, resolving the doubts of others, so setting them at liberty to serve the Parliament, who before were bound up, and could do nothing. Nor have I quitted myself at this rate in the Parliamentary service, in or about the city only: but have been as diligent and faithful an Agent for them in the country also where I have become, and that not without some considerable success. I am a fool (I confess) to speak all this of myself: but Mr. Prynne hath compelled c 2 Cor. 12. 11. me. If I be yet defective and wanting in any thing that is my duty to do for the Parliament, if there be any other service or labour of love wherein I may yet further express myself to, and for them; all the powers of my soul stand ready bent and pressed within me to embrace the opportunity, and to fall on upon the work. If for all this I must be numbered amongst men of rancorous and disaffected hearts against the Parliament, I shall congratulate the felicity of those that are better thought of; and yet shall think mine own the more Princely portion a Reglum est malè audire, cum bene feceris. . Mala opinio benè parta delectat. A good conscience is never at the full of her sweetness, light, and glory, but when uprightness suffers and is eclipsed: the antiperistasis of outward sufferings, intends the inward vigour and strength of that principle, out of which a good conscience acteth, when she comforteth. If the affections of men to the Parliament, must be compelled to hold up their hand and be tried at Mr. Prynne's bar, and the Law ruling there be this, that whosoever will not adore Mr. Prynne's notion of an ecclesiastical Jurisdiction in the civil Magistrate, and submit the clear and lightsome decisions (at least in the eye of their judgement & conscience) of the Oracles of God to the Spirit that spoke in old Stories, Statutes and Records in the darkest times of Popery, though they have given never so satisfactory and abundant an account of the goodness of their affection in this kind otherwise, must be condemned and cast as venomous Malignants and underminers of the undoubted privileges of Parliaments, &c. I confess, that my affection will not abide the trial of this fire. Nevertheless, this I solemnly promise and profess, that if Mr. Prynne or any other, shall reasonably demonstrate unto me truth in either of these Positions; either 1. in this, that any thing is to be esteemed a privilege, which is not for the benefit, good, or safety of those that shall enjoy it; or 2. in this, that such an ecclesiastical Jurisdiction or power, as Mr. Prynne in all or most of his discourses upon this subject portraitures and sets out, tends in the nature and constitution of it, to the benefit, safety or good of the Parliament; I shall soon be his convert, and cause my present apprehensions in the point to bow down at the feet of his. This for the second head propounded. For the third and last, the insufficiency, or (to speak the dialect of his own pen) the impotency, of those few exceptions which he makes against some few particulars in my innocency's Triumph, such as he conceives (it seems) to be more soft and tractable under his exceptious pen. First, to salve a sore that will never be perfectly healed, to justify (I mean) his Indictment against me, that I did not only or simply undermine the undoubted privileges of Parliament by the very roots, (this being not a charge, as it seems, worthy the indignation or discontent of Mr. Prynne's pen) but that I perpetrated this high misdemeanour presumptuously; he informs us as matter of high concernment to his cause and honour, that Grammarians, Lawyers, and Divines inform us, that the word, Presumptuous, comes from the verb, Praesumo: which verb he presumes will accommodate him with one or other of those various significations, which with great care and circumspection that none be wanting, he there musters and enumerates. And because the honour and validity of this his purgation rests altogether upon such significations or acceptions of his verb, as are most men's mysteries; therefore in his margin he calls in Thomas Aquinas, Calepine, with some others, for his compurgators. But Good Sir; did you either expect or intend, that either the Parliament or your other readers, should be so above measure tender either of your reputation or of mine, as that meeting with the word presumptuously in your indictment against me, they would go and search Calepine, Thomas Aquinas, holy-oak, mediavilla, and I know not how many more, to inform themselves in how many senses or significations the word might be taken, lest otherwise they should take you tardy with an unjust crimination, or me with a foul crime? What you may conceive them likely to do in this kind out of tenderness of respect to your reputation, I will not prejudge: but to deal plainly with you, I expect no such quarter from any of your Readers, for the preservation of mine. They that have a mind to believe you in that point of your charge, (yea and indeed any other, considering other expressions of yours of the like importance) are like to take the word Presumptuously, according to the vulgar and most familiar signification of it in common parlance, and that which is next at hand: in which signification, it doth nothing less than import all that variety you speak of, but a plain wilful (as your word elsewhere is) perpetration of an evil; and as for the three last significations which you fasten upon it, as that it signifies, against authority, or laws, or upon hopes of impunity; though I have not the Authors by me upon whom you father the propriety of these significations, to examine the truth of what in this you affirm; yet am I very strong of Faith, that men of learning and judgement (as most of the Authors you cite were) never assigned any of these three senses or importances, as the proper and legitimate acceptions or significations of the word. When John the Baptist told Herod (a man in great authority) to his face, that it was not lawful for him to have Herodias his Brother Philip's wife a Mat. 14. 4. , was this done presumptuously, especially in the proper signification of the word? Again, when Shadrach, Meshach and Abednego refused to submit to that Decree or Law which Nabuchadnezzar and his Nobles had made, which commanded all to fall down and worship the golden image which the King had set up b Dan. 3. 18. ; and so when Daniel trangress'd that Law or Statute which Darius and his Nobles had decreed and established according to the Law of the Medes and Persians, which altereth not c Dan. 6. 8. 10. , by kneeling upon his knees three times a day, praying unto, and praising God, with his chamber-window open towards Jerusalem; did either of these sin, or do any thing (under the Interpretation aforesaid) presumptuously? Mr. Prynne himself (I presume) dedicated these his Lucubrations to the Parliament, upon hopes, yea upon more than hopes of impunity, upon hopes of Grace and Acceptation: hath he therefore done presumptuously? I am content in this sense to own the word presumptuously, in my prementioned charge; and confess that I did that, which he (calling it quite out of its name) calls an undermining of the undoubted privileges of Parliament, &c. presumptuously. i. I did upon hopes, yea and somewhat more than upon hopes of impunity, upon hopes of acceptation both with God and men. And if Mr. Prynne would have pleased but to have declared in his margin or otherwise, that in the aforesaid indictment he meant the word, presumptuously, in this sense, and no other; he had saved me a double, and himself a single labour, (if not a double also) for I should not have lift up so much as a word of exception against it. But let us see a little, how like a man he quits himself in vindicating the truth and equity of his so-dearly-beloved term, presumptuously, as it stands, or lies, (which you will) in the controverted indictment. His first signification of the verb praesumo, is to forestall; and to prove that in this sense of the word, I committed the capital crime objected presumptuously, he reasons, or rather talks, thus. First you preached and printed those passages of purpose to forestall the Parliaments and Assemblies pious resolutions, &c. But Mr. Prynne, there is a rule in the civil Law (and because there is so much reason in it, I conceive your Common Law complyes with it) which sounds thus; Non esse, & non appaerere, aequiparantur in Jure. How will you do for witness, or evidences competent in Law, to make it appear that I printed and preached the passages you speak of, for such a purpose as you pretend? can you find the present thoughts or purposes of all particular men in this age, in the ancient Records which bear date, from the darkest times of Popery? Or hath the Omniscient anointed your eyes with any such eyesalve, which makes you able to see into the hearts and reins and spirits of men? or have I acknowledged either in writing or otherwise, any such intent or purpose as you speak of, in those passages? or is it beyond the upper region of possibilities, that I should have any other purpose in them, than what you affirm? When you print, that I printed the passages you mention of purpose to forestall the pious resolutions of the Parliament; do you print this OF purpose to forestall the pious inclinations or resolutions of the Parliament, not to make more offenders by punishment, then were made such before by delinquency? Or when you printed, that Christ hath delegated his Kingly Office unto Kings, Magistrates, and highest civil powers a Full Reply pag. 7. Circa initium. , did you print it of purpose to make them think that they had as much power and authority to make laws for his Churches, as Christ himself hath? Such affirmations and right-down conclusions as these, are worse than the most uncharitable, unchristian, detestable, execrable, groundless, fanatic jealousies b Pag. 108. . The second signification of the auxiliary verb, Praesumo, is (as Mr. Prynne from his Authors, or otherwise, informs us) to conceive beforehand: and to prove that in this sense I trespassed the trespass of his complaint, presumptuously, he advanceth with this demonstration. 2. To establish and support that Independent way which you had beforehand without any lawful warrant conceived, ere the Parliament had made choice of, or settled any Church-Government for them, &c. But good Sir, hath no man a lawful warrant to consider, inquire after, (and consequently, to conceive) what Christ hath established in point of Church-Government, until the Parliament hath made choice of, or settled such a Government? Every man hath warrant enough, yea and that which is more than a warrant, an engagement by way of duty lying upon him; especially Divines (as you call them) whose particular calling and profession it is to search the Scriptures, and to discover the mind of Christ there, to conceive beforehand, if they be able, what tenor or form of Church-Government is most agreeable to the mind of Christ; and not to suspend their studies, inquiries, conceptions in that kind, until men have framed their conceptions or apprehensions for them. The Parliament had not made choice of, nor settled any Church-Government for Mr. Edwards, when he composed and printed his antapology? Did he therefore presumptuously, to conceive it beforehand, and so peremptorily conclude for it as he hath done? Whether yet they have made choice of any, or no, I cannot say; I have no demonstrative grounds to think they have: but certain I am that they as yet have settled none, and so are still at liberty to choose another, in case they have chosen any. Hath not Mr. Prynne then done presumptuously, to conceive a Government beforehand, and to print for it, the Parliament as yet having chosen none, or however, settled none? If Mr. Prynne being a Lawyer, had a lawful warrant to, conceive a Church-Government beforehand, as he hath done, Church-matters being eccentrical to his profession; much more hath he that is a Divine, and nevertheless because he is a mere one. Neither can the five Apolog. be said to have done this first, because they rather show their own practice and desire liberty therein, then peremptorily, (as some others) prescribe to others under the notion of schismatics and troublers of the public peace, if they be not of their minds in all things, about what they practise and profess, as (in their judgements) most agreeable to the truth. A third signification of the verb we wot of, is according to Mr. Prynne's lexicography, to usurp or take that upon a man which belongs not to him. And to prove that in this sense also I am a Son of presumption in the transgression voted by Mr. Prynne's pen, upon me, he riseth up higher than yet in this insulting strain. It was no less than high presumption in you, being a mere Divine, and a man altogether ignorant of, or unskilful in the ancient Rights and privileges of our Parliament (as your writings demonstrate, and yourself intimate, p. 5.) to undertake and judge of them so peremptorily— When as if you had known any thing concerning them, you might have learned this among other things, that Divines are no competent Judges of Parliaments privileges: that the privileges, Rights and Cujiomes of our Parliaments, are only to be judged and determined by the Parliament itself, not in or by any other inferior Court, &c. In this passage there are some things true, and some things false; and both the the one and the other make aloud and without straining, against the Author, and neither of them against me at all. For, 1. If I be a man altogether ignorant if the ancient rights and privileges of Parliament, how come I to be charged, as a wilful underminer or violator of them a Full Reply in the very last clause. ? Ignorance though it be good for little, but to cause men to stumble and do amiss; yet it is (for the most part) a preserver of men from offending wilfully, how ever itself may be a wilful offence. Those things (saith Aristotle) appear to be involuntary, b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Arist. Ethic. ad Nichom. l. 3. c. 1. or unwillingly done, which are done either by external compulsion, or out of ignorance. If I judge Mr. Prynne ignorant of that government which the Scriptures hold forth, I cannot reasonably judge him a wilful opposer of it. 2. If the Privileges, Rights and customs of our Parliaments, be only to be judged and determined by the Parliament itself, and not in or by any other inferior Court, how comes Mr. Prynne by his authority or commission to judge and determine, that I have wilfully violated, presumptuously undermined the undoubted privileges of Parliament, by the very roots? Surely he hath not the power which an inferior Court of Judicature hath, much less is he the Parliament itself: and yet he undertakes to judge and determine, & that positively and negatively, (which I do not) not only the privileges themselves of Parliament, but the very roots also of these privileges. If according to his own assertion, he hath no power or authority to judge or determine of the privileges we speak of, why doth he judge and censure me as a PRESUMPTUOUS underminer and violator of these privileges? Can any man reasonably pass a sentence against another as a delinquent in such and such cases, when as the cases themselves are not of his cognizance, nor lawful for him to judge of? 3. If the Privileges and Rights of our Parliament be only to be judged by the Parliament itself, upon what Christian or indeed reasonable foundation, shall we a vouch the taking of the late national Vow and Covenant, wherein with our hands lifted up to the most high God (among other things) we swear, that we would sincerely, really, and constantly, in our several vocations, endeavour with our estates, and lives, mutually to preserve the Rights and Privileges of Parliament, &c. Did we swear in this most tremend and solemn manner, to preserve those things, not only that we know not what they are, but which it is not lawful for us to inquire after, at least, not to judge and say what they are after our most diligent and faithful enquiry after them? If before the taking of this covenant, I had conceived, that whatsoever Mr. Prynne should please to avouch for Privilege of Parliament, I should have stood bound by the covenant taken, to maintain with my estate and life, for such; I should rather have exposed both to the mercy and equity of the Parliament by refusing it, then both these and myself besides, to the displeasure of God, by such an unchristian, yea unreasonable and unmanlike action. Besides, Parliament privileges are either fundamental, general, and common Rights of all national Bodies, or else peculiar to this State; and so also they are either such as are by their constant practice commonly declared, or else more reserved for occasional emergencies. The two former are obvious to judge of; and the latter also apprehensible upon their discovery of them, especially with their grounds, else how could they have been assisted in the defence of them all this time? 4. Whereas he vilifies, or insults over me as being a mere Divine, I confess I have not much to except against the disparagement; yet I desire leave to speak these three things. 1. That if Mr. Prynne himself had been a mere Divine, he had chosen the better part: and if he yet knew how to tranforme the skill which he hath in the Law, into a like proportion of sound Divinity, he and the Church should gain by it; so great plenty is there of good Lawyers, and so few faithful labourers in God's harvest. 2. Though I pretend to no great knowledge in any other Science, but to that which is the glory of all the rest (Divinity I mean) no nor yet to one half of that knowledge in this, which my years and opportunities, had not I been a son of folly and infirmities above many, might well have furnished me with; yet can I not with truth yield myself so merely a Divine, as not to understand many Principles and maxims of reason, besides those which I have learned from the Scriptures; As that every whole is more than any part of it: That no effect can possibly exceed the virtue or efficacy of the total cause thereof: That one part of any contradiction is verifiable of every thing: That the good of many other circumstances being alike, is to be preferred before the like good of one, or of a few: with many others of affinity with these. By the authority and aid of which alone, without the concurrence or assistance of any Principle at all, proper to the Science of Divinity, I know (God assisting) I am able to make good the ground which I have chosen to stand upon in the controversies depending between Mr. Prynne and me. Yea, I should injure mine own ignorance and weakness, and censure them too deep, if I should deny but that I know somewhat in other Arts and Sciences also. 3. And lastly, if I be a mere Divine, I remember I have read some such observation as this for my comfort, that when the stream of endeavours is divided, the waters of knowledge run but shallow in a plurality of channels, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. But 5. Whereas he lifts up this Iron mace on high, and thinks to break all in pieces like a potter's vessel, that I have either said, or ever shall be able to say, to escape the push of his pike, PRESUMPTUOUSLY, wherewith he makes at me in the pre-recited charge, that Divines are no competent Judges of Parliaments privileges; and that therefore it was no less than PRESUMPTION, nay then PRESUMPTION upon PRESUMPTION, then high PRESUMPTION for me being a mere Divine, and a man altogether ignorant in the ancient Rights and Privileges of our Parliaments, to undertake to determine and judge of them so peremptorily, &c. I answer. 1. If I had been altogether ignorant of the Rights and Privileges of Parliament, I was not so capable of engaging myself by that solemn vow, which is now upon me, for the maintaining of them sincerely, really, constantly, &c. For though a man may indefinitely swear to maintain the just rights of such or such a Body, though he know them not all distinctly, yet that he may swear in judgement, it is requisite he be not altogether ignorant of them. So that if Mr. Prynne's doctrine in this point be true, it is more than time for me to fly from my Covenant, as from a Serpent, and to abhor myself in dust and ashes before the presence of God, that ever I took it. But blessed be God, my ignorance of the Rights and Privileges of Parliaments, is not such, but that I know many of them: These by name (questionless) are some of them; To be the sovereign tribunal, and supreme Judicatory in the kingdom: To have a Legislative power in civil affairs in respect of the whole kingdom: To have a power of discharging or repealing all former laws and Statutes that are found inconvenient for the State and kingdom: To dispose of the Militia of the Kingdom, for the safety and best advantage thereof: To impose Rates and Taxes of money for the necessary occasions of the kingdom; to call even the greatest Delinquents in the kingdom to account, and to inflict punishments upon them according to the nature of their crimes: To defend, protect, and encourage, and that with an higher hand than others can do, those that do well, and live peaceably, and are serviceable in their callings and employments to the State. Besides many others like unto the stars in the Firmament of heaven, which cannot be numbered. 2. Whereas Mr. Prynne to make light of darkness, and to cover the shame of his darling (PRESUMPTUOUSLY) with honour, thrusts Divines out of doors, as no competent judges of Parliaments privileges, he must know from a mere Divine (if there be any place left in him for an addition in that kind, and intus apparens doth not prohibere alienum, with too strong an hand) that Divines in one respect, & that of sovereign consideration, are Judges of a better & more regular competency of such things, than Lawyers are, (without prejudice to that profession be it spoken) yea & the merer Divine (in M. Pryn's sense) the more competent Judge in this kind, as the mere physician a more competent Judge of medicines than others. There is a double judgement or dijudication of Parliament Privileges: the one positive or affirmative, the other privative or negative. The positive or affirmative judgement we speak of, consists in a faculty or ability of discerning what really and indeed are the Privileges of Parliament: the judgement which I call negative, consists in the like faculty or ability of discerning, what are not. For this is a most certain and undoubted maxim, That nothing that is sinful, or contrary to the will and word of God, can possibly be a privilege of Parliament. The reason whereof is plain: Nothing that in the nature and direct tendency of it, is dishonourable or destructive to a creature, can possibly be any privilege thereof. Now whatsoever is sinful, and displeasing unto God, is in the nature and direct tendency of it, dishonourable and destructive to the creature, as the whole tenor of the Scriptures (almost) yea and the impressions of natural light and conscience in all men, do abundantly confirm. Ergo. So than the Scriptures or word of God being the Standard or supreme Rule whereby to judge what is sinful, and consequently destructive to the creature, and what not; evident it is, that they who reasonably may be presumed to have the best knowledge and soundest understanding in these, are the most competent Judges (from amongst men) in all cases and questions, about what is sinful, and what not. And whether mere Lawyers, or mere Divines, may with more reason be presumed to be men of this interest, let either Lawyers themselves, or Divines, or who ever will, judge. I had not known sin (saith the Apostle a Rom. 7. 7. ) but by the Law: He speaks of the Law of God, not of any law of men. And another Apostle to like purpose: Whosoever committeth sin, transgresseth also the Law: for sin is the transgression of the Law b 1 Ioh. 3. 4. ; speaking as the other did, only of the Law of God. Now howsoever Mr. Prynne's mere Divines cannot reasonably be supposed to have spent so much of their time in traversing and reading over the ancient Records of Parliamentary transactions, as Lawyers have, nor consequently to be so able or ready as they, to tell Stories in this kind, of what Parliaments formerly have done; yet when any case of conscience, or question ariseth, about such and such customs or passages in Parliaments, (call them Rights, Privileges, or what you will) whether they were lawful in point of conscience, and justifiable in the sight of God, or no, the mere Lawyer with his books and records, must stand by, as having neither part nor fellowship in this Judicature; the mere Divine is the only competent Judge in the case; yea, and this is confirmed by Parliaments themselves, who have decreed that in some Courts and Cases, clergymen, as some call them, should fit, and was the custom till very lately in London itself, the Bishop usually and by right sitting at the Sessions of life and death; yea, and in case of life, if the Clergyman saith, Legit ut Clericus, the Law saves the man. And if Mr. Prynne conceives, that all customs or precedents of Parliaments will make Privileges of Parliament, I conceive the present Parliament will abhor his conception; many of them being only matter of sorrow, shame and caution, not of Privilege or example. So then to deal clearly and unpartially between Lawyers and Divines, touching their respective abilities and interests for discerning and judging of the customs, Rights and Privileges (so called) of Parliaments; The lawyer's interest and faculty (if he be a Master in his profession) as such (I mean as a mere Lawyer) is to collect, draw together, and present to view, all, and all manner of Parliamentary transactions, passages, statutes, customs, precedents, &c. good and bad, one with another, without distinction, out of their respective Records: but the interest and faculty of the Divine (if he be a man worthy his profession) is to survey this collection presented unto him, to consider whether there be nothing in them contrary to the will and mind of God declared in his Word: (which contrariety dissolves the authority and interest of any Statute, custom, precedent, whatsoever) and so to separate the vile from the precious a Ierem. 15. 19 , that which hath a consistence with the word of God, from that which opposeth and contradicteth it. The entry series or story of Parliamentary passages, is like the Polypus head, wherein there are observed to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, many good things, and many bad; the Statutes of Moses, and the Statutes of Omri, the manner of the house of David, and the manner of the house of Ahab, are intermixed and wrapped up together there. Now alas, with the mere Lawyer (I speak of him, as such, and not as Christian or godly) all is fish that comes to net, all this Congregation is holy, even every one of them b Numb. 16. 3. ; every Statute without exception, if unrepeal'd on earth, though nullified in heaven before it was made, is still valid, and good in Law; every custom, without difference, an undoubted privilege of Parliament: every passage a sufficient precedent for after-imitation, the Statutes of Omri as good for his turn, and in his eye, as the Statutes of Moses: the manner of the house of Ahab, as laudable as the manner of the house of David, or of the house of God himself: as is the good, so is the bad, (to him) the Statute that curseth, as that which blesseth a Land. All this is evident from that voluminous coacervation of old matters, passages, precedents, &c. by Mr. Prynne himself in the former part of this discourse, many of them (as himself intimates c Pag. 106. l. 9 10. ) fetched out of the darkest times of Popery, and highest ruff of Pope, of Prelates: and yet thinks that these are enough to evict and convince me and all the world besides, that I have not only violated, but denied, oppugned the privileges of Parliament in ecclesiastical affairs d Pag. 110. in fine. . In the case last presented, except the Divine shall come with his fire from heaven, to separate and purge the tin from the Silver, and the dross from the Gold, and be as the mouth of the Lord to take away the vile from the precious a Jer. 15. 9 , that enmity unto God, and that unrighteousness which cleaveth, and is like to cleave (notwithstanding all that the mere Lawyer is able to do by way of relief) unto many the laws and Statutes of a State or kingdom, is like to be first an heavy scourge, and rods of Scorpions, for the punishment of the State; and in fine, the utter ruin and destruction of it. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (saith the Apostle b Rom. 8. 6. ) i. the wisdom of the flesh is death: The reason whereof he gives in the next verse, which is this, because the wisdom of the flesh is enmity against God. So that wheresoever there is any enmity against God, especially if it utters itself in any the consultations, acts, or results of the wisdom of the flesh, it disposeth the subject wherein it is sound, whether it be Person, Family, State, or kingdom, unto death. And whether this enmity against God which we speak of, sound in some of our laws & statutes yet unrepeal'd (if not in more than is generally observed and known) hath not made God an enemy unto us, and strengthened the arm of his displeasure and indignation against us, I leave to Divines of sound judgement and conscience, to consider: yea and to such Lawyers who have sanctified their profession with the sound knowledge of the word of God and prayer. By what hath been argued in this last passage, evident it is, that the skill, faculty, and interest of the Divine, (yea of the mere Divine) to discern and judge of the customs, rights, privileges of Parliament, is far more useful and necessary, then that of the mere Lawyer. The reason is plain; because there is no manner of doubt or question to be made, but that whatsoever is not sinful & prohibited by the word of God for them to do, is an undoubted privilege of Parliament, without the authority or contribution of former passages or records: and on the contrary, whatsoever is sinful and displeasing unto God, can never make Privilege, as hath been already argued and proved. Now than the faculty or skill of the Lawyer, as such, excending itself only to the conquisition and mustering together former transactions, passages and records of Parliament, or at most to assist in the literal explanation or interpretation of them; but matter of sin, and what is lawful by the law of God, belonging properly to the cogniance of the Divine, it is as evident as evidence itself in her highest exaltation can make is, that Divines are more useful, necessary, yea and competent Judges (in the saense declared) of Parliamentary privileges, than Lawyers are: Notwithstanding To the last recited passage I answer 3. and lastly; that whereas my Adversary chargeth me, to have determined and judged of the ancient Rights and Privileges of our Parliaments so peremptorily, &c. that this charge is like all or most of the rest, undue untrue; I do not meddle with any ancient Right or privilege of Parliament; I only argue and work upon the Principles of mine own Profession, the Scriptures and Word of God: if these in their natural and proper inclination, ducture, and tendency, lead me to any such position or conclusion, which enterfeers with something which Mr. Prynne will needs call an ancient Right or privilege of Parliament, it is merely accidental, and which I cannot with my allegiance to Heaven, nor otherwise then at the utmost peril of my soul, no nor without a sinful prevarication with that duty which I owe to the State I live in, decline. And therefore whereas The 4th signification which the Gentleman finds of the verb Praesumo (to salve the miscarriage of his pen, in the word, presumptuously) is to do a thing before a man be lawfully called to it, and hereupon tells me that I had no lawful calling or warrant from God's Word or our laws to handle the Jurisdictions and rights of Parliament in my Pulpit, &c. and concludes against me without bail or mainprize, that in this I was presumptuous by the Scriptures own definition, 2 Pet. 2. 10. I answer, 1. That the Apostle Peter in the place cited, gives no definition at all, of the word, Presumptuous, but only speaks of a wicked generation of men, who walk after the flesh in the lust of uncleanness, and despise Government, presumptuous, self-willed, and they are not afraid to speak evil of dignities. Can a man gather any definition of Presumption, or of a Presumptuous man, from hence? When the Apostle Paul confesseth himself to have been a Blasphemer, Persecutor a 1 Tim. 1. 13. , &c. doth he give any definition of either? I had rather Mr. Prynne should call me a Presumptuous man a thousand times over, then that he should be able once to prove it out of any definition of St Peter. The Scriptures which Mr. Prynne still citeth, are acknowledged to be very good; but he employeth them against their wills; and so their goodness and his purpose, do not greet or kiss each other. But 2. Whereas he tells me I had no warrant from God's Word, or our laws to handle the Jurisdictions or rights of Parliament in my Pulpit, &c. I first demand what warrant from God's Word or our laws hath he, thus to calumniate a Minister of the Gospel, only for his faithfulness to God and men; to wring, wrest, and wire-draw his words and sayings, as he hath done these ten times (at least) in this and his other writings? I shall have my warrant, and that authentic enough, to show for what I have done, when his will be to seek for what he hath done, and (that which is worse) will nowhere be found. As for his charge, that I handle the Jurisdictions and rights of Parliament in my Pulpit, &c. it is but a dead corpse of an accusation, without any life or soul of Truth in it at all; and may well be reputed free of the company of his other not more foul than false criminations. I never handled any such theme or subject in my Pulpit as he talks of, except it were in pleading the justness of their cause in the present wars, against the determinations of the Oxford schools. I trust Mr. Prynne will forgive me this offence. But 3. If by handling the rights and Jurisdictions of Parliaments, he means those passages wherein I argued against the lawfulness of submitting unto any Government from men, except it be agreeable also to the Word of God, and mind of Christ; or against any lawfulness of power in any civil Magistrate or magistracy whatsoever, to make any such laws or Statutes in matters of Religion, and which concern the worship of God, whereunto the servants of God shall stand bound under mulcts and penalties to submit, whether they can with a good conscience submit unto them, or no; if this be the tenor of my charge, I answer, that I have warrant both from the Law of God, and from the Laws of the Land also, as far as I understand them, (and I hope I understand them sufficiently in this) to do whatsoever I have herein done. The warrant of a Law, (whether we speak of the Law of God, or of the Law of men) for an action, doth not stand only in a positive or express injunction, or declaration in the Law, that such or such an action, either must, or may be done: but also in the total silence of the Law, (directly and by evident consequence) as touching any restraint or prohibition of the action. It is true, the total silence of human laws concerning many actions, doth not simply and absolutely warrant them for lawful or good, (though this be true concerning the Divine Law) but it warrants them sufficiently against any crime imputable, against any censure or punishment infligible by the authority of such laws. Where no Law is (saith the Apostle a Rom. 4. 15 ) there is no transgression. So then, if amongst all the Laws and Statutes of the Land, there be no one Law or Statute to be found, which prohibiteth or restraineth a Minister of the Gospel from declaring and making known the whole counsel of God b Act. 20. 27. unto men, (of which wretched import I know none, yea I am securely confident that there is none) then have I warrant sufficient, in respect of our Laws, both to preach and print whatsoever I have done either in the one or in the other, in the passages aforesaid: because in them I have neither preached nor printed any thing, but what is part of the counsel of God, as I have abundantly manifested & made good, in several tracts, especially in that which was last published c innocency and Truth triumphing together. , against all opposition and counter-reasonings whatsoever. As for the word of God, I have not only a warrant from thence, to do all that I did in the premises, but (that which is more than a warrant, in the sense specified) precept upon precept, injunction upon injunction, command upon command: yea I stand here most deeply and dreadfully charged, as I will answer it at the great and terrible day, when the Lord Jesus Christ shall be revealed from Heaven, with his mighty Angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ d 2 Thes. 1. 7, 8. , to do that which I did in the passages excepted against. I charge thee therefore (saith the Apostle to Timothy, a Minister of the Gospel) before God and the Lord Jesus Christ, who shall judge the quick and dead at his appearing and his kingdom: Preach the Word: be instant, in season, out of season; reprove, rebuke, exhort with all long-suffering and Doctrine. For e 2 Tim. 4. 1, 2. , &c. Peruse the other Scriptures presented unto you in the margin f Ezek. 3. 10, 11. 18, 19, 20. Jer. 1. 17. Esa. 58. 1. Mat. 10. 27, 28 Act. 4. 19, 20. & 20. 24, 25, 26, 27. Rom. 12. 6. 1 Pet. 4. 10, 11. 1 Cor. 9 16. Tit. 1. 9 & 3. 15, &c. ; behold, they lift up their voices together, calling, crying out amain for all diligence, faithfulness, zeal, undauntedness of courage and resolution in those who are entrusted with that great dispensation of the mind and counsel of God in the behalf of the world, in the discharge of this most high and honourable trust committed unto them. And therefore for Mr. Prynne to charge me with boldness, daringness, audaciousness, &c. for sticking to, standing by, and maintaining what I have said and done out of faithfulness both unto God and men, and according to the true tenor and intent of my Commission from Heaven; is as childish and weak, as if I should charge him with boldness, daringness, audaciousness, for eating his bread, or pleading the righteous cause of his honest client. He mistakes his mark day and way, if he thinks either to (Rail I might truly say, or) threaten me out of the way and course of my duty, by his great words. Through Christ strengthening me, it is as easy for me to bear all his unjust and hard sayings, as it is for him to speak them: to stand under, and carry the greatest burden of infamy and reproach, as it is for him to lay it on; yea to suffer the worst and hardest of sufferings, as it is for him to procure them. He that cannot {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, and that at any rate whatsoever, will never make good soldier indeed for Jesus Christ. His pen (I hope) you see, hath not prospered hitherto, in pleading the cause of his client, PRESUMPTUOUSLY: he cannot find any one signification of the word, that will stick or fasten. The fift and last signification, which he insists upon, is this. The verb ye wot of, Praesumo, yet further signifies, to do a thing boldly, confidently, or rashly, without good grounds, &c. To help himself at the dead lift he is now at, by this signification of his verb, he sets on thus; After you were questioned before a Committee of Parliament for those very passages in your first Sermon, as exceeding scandalous and derogatory to the Members and Privileges of Parliament, yet you in a daring manner, whilst you were under examination, audaciously preached over the same again for substance in your Pulpit on a solemn Fast day, and published them with additions in no less than two printed books: yea since your very censure by the Committee for them, you have in a higher strain than ever gone on to justify them in print once more, in your innocency's Triumph (like an incorrigible Delinquent) wherein you slander the Parliament more than before, &c. Where before I answer, observe 1. That the signification here insisted upon is, lower than the charge; it signifies to do boldly, &c. but his charge is, that I did it presumptuously. 2. In this great Muster-roll of the several significations of his verb Praesumo, he passes over, and forgets to list the common or general acceptation of the word, as it is usually taken amongst us, and as any Author that writes English uses to be understood; viz. for a wilful and high-handed commission of some wicked thing. But for answer; 1. What logic is there in all this rhetoric to prove, that what I did in the passages under contest, I did rashly or without good grounds? Here is nothing so much as in pretence (in reality nowhere else) to disable those grounds upon which those passages stand. 2. How unkindly he deals with the truth, in affirming, 1. That I preached over the same again for substance or a solemn Fast day. 2. That I published them with additions in no less than two printed books, whilst I was under examination; hath been already presented to view towards the beginning of this Discourse. And here we have yet more (besides these) ejusdem farinae, (seu potius, furfaris) as 1. That the passages in my first Sermon were exceeding scandalous, and derogatory to the members and privileges of Parliament: There hath been nothing yet proved, nor (I believe) ever will or can be proved, that there was any thing in this Sermon, not only not exceeding scandalous and derogatory, &c. but not scandalous or derogatory in the least or lightest manner or degree either to any member, or any privilege of Parliament whatsoever. 2. That since my very censure by the Committee for them, I have gone on to justify them in an HIGHER STRAIN than ever, in my innocency's Triumph. Mr. Prynne I see is no Astronomer, to take the altitude or elevation of a strain in rhetoric; if he were, he would be ashamed of this calculation, that in my innocency's Triumph I justify my passages in a HIGHER strain than ever. Whosoever reads this little piece, cannot lightly but see and confess, that all along I creep as near the ground as any man (lightly) can go. 3. That in my said innocency's Triumph I slander the Parliament more than before. Here we have untruth upon untruth, position upon supposition, and both vanity. For this assertion 1. supposeth, that I had slandered the Parliament before, (wherein I am certain Mr. Prynne slanders me:) And 2. i. affirmeth, that I slander it a second time more than I did before. If he had contented himself only to have said, that in my innocency's Triumph I slander the Parliament as much as I did before, he had spoke a kind of truth, though of very slender importance. 4. That I was censured by the Committee for the passages in my Sermon. If by censured he means sequestered (as by the tenor of all he writes concerning me in this discourse, it should seem he doth) granting the truth of the act or censure itself (which yet to me is very questionable, upon the reasons formerly mentioned) yet I cannot believe but that Mr. Prynne's pen falters in assigning the grounds or reasons of the censure. It will not enter into me, to conceive a thought so dishonourable to that honourable Committee, as that they should suspend or sequester a Minister of Jesus Christ, who hath in all things from the first to the last, approved himself faithful unto them, and to that honourable cause wherein they are engaged, for preaching his judgement and conscience in a point of doctrine, having such substantial and weighty grounds both from the Scriptures themselves, and otherwise, (which I then in part accounted unto them, and am still ready to perfect the account, if called to it) to conceive and judge is none other but the very truth of God. 3. And lastly, whereas he brands me for an incorrigible Delinquent, and elsewhere for one impenitent after censure a Pag. 107. circa medium. . I answer and confess, 1. That I am incorrigible indeed, by a crooked rule, as the Apostles themselves were, when being charged and commanded by a whole council, not to speak at all, or teach in the Name of Jesus, they notwithstanding professed, that they could not but speak the things which they had seen and heard b Act. 4. 18. 20. . Rectitude is always unrectifiable, i. incorrigible: And 2. I answer and confess yet further, that I am impenitent also in respect of that wherein I know no unrighteousness, or sin. The truth is, I am conscious to myself of too many sins and failings in myself, to cast away my Repentance upon such things as need it not If I can find repentance for all my fins, I shall leave all my other actions to be lamented and mourned over by the world. If Mr. Prynne will indict me for such incorrigibleness and impenitency as these, so be it: I know the great Judge of heaven and earth will acquit me. And thus you see that Mr. Pryn still stands as a man convicted of an unrighteous charge in the word PRESUMPTUOUSLY; haeret lateri lathalis arundo: the arrow sticks still in his sides, and all his wringling and wresting, and pulling, cannot get it out. His last charge and contest against me in this piece, is, that the Authors which I cite to justify myself, are miserably wrested and mistaken for the most part. The common saying is, That it's ill halting before a cripple; The Proverb seems to import some dexterousness of faculty in him that halts continually, to take those tardy who only counterfeit, and do that by way of design, which himself doth out of necessity. The truth is, though Mr. Prynne may reasonably be conceived to have a more sagacious faculty than other men, of taking those with the very manner, who wrest Authors and mistake their meaning, as being a man so familiarly exercised in the practice himself (I speak of his writings against myself) yet either his skill fails him, or his will stands too fast by him, in the sentence pronounced against me in this kind; as will appear presently. In the mean while, I cannot but take notice of that expression, mistaken for the most part, as an expression of the greatest caution and care, that (to my best remembrance) I have met with in all that he hath written against me. It is very rare to find any of his uncharitable assertions concerning me, at all bridled or corrected with any allay of any diminutive, lenitive, limitation or restraint: but the saying (I remember) is, that he goes far, that never returns. But let us harken unto his complaint of the behalf of those Authors, whom he so bewaileth, as being miserably wrested by me. The first is his Friend Mr. Edwards, from whose unaunswerable a piece of presbytery, I cite this passage, The Parliament interposeth no Authority to determine, what Government shall be; and gather upon it thus; therefore his opinion APPEARS to be (not, as Mr. Prynne, whose pen I see loves to play at small game in misreports, rather than sit out, recites it soon after; Therefore his opinion is) either that the Parliament hath no authority, or at least intends not to make use of it, it determining a Government. How miserably this good well-meaning Author is by me wrested, he declares thus: It was written only with reference to the present time, the Parliament having at that time when he writ (during the Assemblies debate and consultation) interposed no Authority is determine what Government shall be. But good Sir, though you (it may be) hit the meaning of the Author better than I, having and the opportunity to consult with him about it, which I have not; yet I am sure I hit the meaning of his words better than you. If men and their words will be of two different minds and meanings, I confess their meanings may very easily be mistaken, not by me only, but by those that are wiser, and far more able than I to understand stand the force and proper import of words. And yet now I come upon this occasion to review my expression, I find it more cautions and wary, than I can remember myself to have been in the calculation or inditing of it; and altogether free even from that cavilling and shifting exception, which is here made against it. For I do not absolutely say or conclude, that his opinion was or is either so or so, (as Mr. Prynne, pro more suo, chargeth me to do) but only that it appears to be either the one or the other: and I think there is scarce any that understands English, from the child that hath new learned his Primer, to the greatest Master in the language, but will acknowledge an appearance at least of one or other of those opinions in the words. And how anomalous and sharking that interpretation of the words, which Mr. Prynne would force upon them, is, will best appear by comparing the words and interpretation with other expressions of the same grammatical character and construction both in the same Author, and in others. When (p. 170. of his antapology) he citys this saying out of Zanchie; that which doth not disturb the public peace— the Magistrate PROCEEDETH not against; doth he imagine that the meaning of this Author was to confine that non-proceeding of the Magistrate he speaks of, to the particular and precise time of his writing; as if then indeed he did not so proceed, but at all other times he did. So again when himself (p. 169. of the same Tract) saith thus, the power of the Magistrate by which he punisheth sin, doth not subserve to the Kingdom of Christ the Mediator; can any reasonable man think that his meaning only should be, that this power of the Magistrate which he speaks of, doth not thus subserve whilst he is in speaking or writing it; but that afterwards it may, or doth subserve in such a kind? Apagè nugas! when the Evangelist John, speaking of Christ, saith thus: This was the true light that LIGHTETH every man that cometh into the world b Ioh. 1. 9 ; is his meaning that Christ performed that act of grace he speaks of, enlightened men coming into the world, only whilst he was writing his Gospel, and that afterwards he suspended it? In such constructions of speech as this, the common Rule of Divines (touching matter of Interpretation) is, that verbum praesentis notat actum continuum seu consuetum: i. a verb of the present tense noteth a continued or still accustomed act. So that whilst Mr. Prynne goes about to prove, that I miserably wrest his Author, how favourably soever he may deal with his Author in comparison of my dealing with him, certain I am that he miserably wrists his words, with which I deal as favourably, as their genuine and native signification, according to all rules both of grammatical and rhetorical construction will bear. As for that reason which Mr. Prynne allegeth, to countenance the sense which he puts upon the words now contested about, to the disparagement of mine, viz. that be maintains point-blank against me throughout his Treatise a legislative and coercive power in Parliaments; and that the inference which I draw from the said words is quite contrary to the next ensuing words and pages; I answer, 1. (To the former part of the Reason) that it is most untrue: he doth not maintain point-blank against me throughout his Treatise a legislative and coercive power in Parliaments and civil Magistrates. I everywhere acknowledge and assert a civil legislative power in both; therefore Mr. Edward's maintaining such a power in them, maintains nothing point-blank against me. And whether he maintains a spiritual or ecclesiastical legislative power in them, especially throughout his Treatise, let this passage be witness between me and my adversary: There is nothing more common in the writings of the learned and orthodox, then to show that the civil power and Government of the Magistrate, and the ecclesiastical Government of the Church, are to genere disjoined: and thereupon the power of the Magistrate by which he deals with the corrupt manners and disorders of his people, it in the nature and specifical reason distinct from ecclesiastical discipline a Mr. Edward's Antap. p. 169. . I know not what artificial construction and meaning Mr. Prynne may possibly find out for these words; but surely he that hath not affirmed the contrary, as Mr. Prynne very inconsiderately (that I say not PRESUMPTUOUSLY) hath done, will not affirm, that Mr. Edw. in this passage maintains an ecclesiastical legislative power in Parliaments or civil Magistrates, but the contrary; yea and affirms this to be the common judgement of men learned and orthodox. So again when he affirms, p. 282. that it is their duty (speaking of the Parliament) by their power and Authority to bind men to the Decrees of the Assembly, he doth not (Doubtless) maintain an ecclesiastical legislative power in the Parliament: for they that have such a power, cannot be bound in duty to own the Laws or Decrees of others, much less to bind others to subjection to them. I omit many other passages in this book of like importance. The truth is, that Mr. Prynne's opinion concerning an ecclesiastical spiritual Jurisdiction in the civil Magistrate, which yet is his grand notion in all that he hath written upon the subject of presbytery, overthrows the main grounds and principal foundations upon which the Doctrine of presbytery is built by all her ablest and most skilful workmen. Insomuch that I wonder not a little, that the Masters of that way and Judgement, have not appeared at another manner of rate then yet they have done, for the vindication of their principles against him that hath made so sore a breach upon them, and laid their honour in the dust. Somewhat I know some of them have done in this kind: but the Prophet Elisha reproved the King of Israel, for smiting thrice only upon the ground, and then ceasing, telling him that he should have smitten five or six times. 2. To the latter part of the Reason, I answer and confess, that the inference I draw from the words mentioned, may very possibly be quite contrary to the next ensuing words and pages, and yet the sense of them no ways wrested, nor mistaken by me; because it is familiar in the Discourse, for the Author to contradict himself, as well as other men; according to one of the ingredients in that most true and happy character of the Discourse, given by a woman, who describes it to be wrangling-insinuating-contradictory-revengeful story b Katherine Chidley newyears gift. Epist. to the Reader. . And the truth is, that in the eye of an unpartial and disengaged Reader, there is scarce any passage or period throughout the whole Discourse but may be commodiously enough reduced under one of these 4. heads. And therefore whereas Mr. Prynne gives this elogium of it, that it is in truth unanswerable c Epist. Dedic. non longe à finè ; I confess that unanswerable it is in several respects and sundry ways. First, it is unanswerable to that esteem which myself with many others had of the Author formerly. Secondly, unanswerable it is to that opinion, which he would have the world conceive of his parts and learning, and in special manner of his abilities to deal in the particular controversy. Thirdly, it is unanswerable to his profession as he is a Christian. Fourthly, much more unanswerable is it to his calling, as he is a Minister of Jesus Christ and of the Gospel: And fifthly (and lastly) most unanswerable it is to those frequent, solemn and large professions which he makes both in his Epistle and elsewhere, of his love to the Apologists, and candour and fairness in writing. But for any such unanswerableness as Mr. Prynne intends, the one part of it will not endure that such a thing should be spoken of the other; there being enough in the Discourse itself to answer whatsoever is to be found in it, of any material consideration against the congregational way; as will in time convenient be made manifest in the sight of the Sun, God not preventing, by more than an ordinary (or at least expected) hand. And whereas Mr. Prynne glorieth (and that twice over at least, for failing) that it hath not been hitherto answered by the Independents d Epist. Dedic. non longe à fine. And again, p. 111. non longè à fine. ; I answer three things: First, that neither hath Mris Katherine Chidley's Answer to Mr. Edward's his Reasons against independency and Toleration, been yet replied unto or answered, either by Mr. Edwards himself, or any other of his party; notwithstanding the said Answer be but a small piece in comparison of the antapology: and besides hath been some years longer abroad, than this. Besides this, there are many other Tractates and Discourses extant (and so have been a long time) in defence of the congregational way, which as yet have not been so much as attempted by any classic Author whatsoever. A particular of some of these you may see, p. 65. of my innocency and Truth triumphing together, in the margin. As for that which A. S. or (in words at large) Adam Stevart hath lift up his pen to do against M. S. if men will needs vote it for an Answer, an Answer (so called) let it be: * Whereas M. S. hath these words: Better a thousand times is it that such distempers as these, though found in millions of men, should suffer, then that the least hair of the head of one of those men should fall to the ground: This passage A. Stevart (〈…〉) interprets this: Better that millions of us, who desire the suppression of all Sects, should suffer, then but any of them should lose but one, yea the least hair of their heads. The second part of the Duply, &c. by Adam Stevart, p. 180. What M. S. calls, DISTEMPERS, A. S. interprets, Presbyterians; and is not able to conceive how the one should suffer without the other. And this line of interpretation he stretcheth over this whole Discourse: 〈…〉. but (Doubtless) he that wants either will or skill to distinguish between the persons and the distempers of men, is in an ill capacity (or incapacity rather) of framing any sober answer to a sober Discourse. Secondly, Mr. Edwards himself, the smallness of the content of the apologetical Narration considered, took not a whit less time to give answer to it, than hath yet been taken by the Independents to answer the antapology. But thirdly (and lastly) if Mr. Prynne knew and considered, who it was that hath hindered the Independents, and that once and again from answering it as yet, viz. he that sometimes hindered Paul's coming to the Thessalonians e 1 Thes. 2. 18 , though (in Mr. Edward's apprehension) he both hastened and furthered the coming back of the Apologists into England f Actapol. p. 191. ; he had little or no cause to glory in that privilege. But Quod defertur, non anfectur: Quicquid sub terrâ est in apricum proferet aetas. Having (as you have heard) befriended Mr. Edward's (his fellow-labourer in the Presbyterian cause) with the best accommodation he could to make one piece of him hang to another (but alas, who is able to compromise between fire and water?) he proceeds and tells me behind my back, (and yet with an intent I presume that all the world should take notice of it) that my passages out of Mr. Hayward, Bishop Jewel, Mr. Fox, Mr. Calvin, Jacobus Acontius, &c. make nothing at all against the legislative Authority of Parliaments in matters of Religion and Church Government, and have no affinity with my passages, words, most of them propugning the very ecclesiastical power of Parliaments, which I oppugn: And yet in the very next words adds; that indeed some of their words seem to diminish the coercive power of Magistrates, and enforcing of men's consciences in matters of Religion; as if I ever oppugned or denied any other Authority or power in Magistrates, than this. If he will please but to peruse my innocency's triumph, pag. 8. and my Innocency and Truth triumphing together, pag. 72. 73. 78. with several other passages in these and other my writings, he will (or at least very easily, may) see that I oppugn, deny no other Authority, power in Parliaments, civil Magistrates, but only that which is enforcing of men's consciences in matters of Religion. Whereas he promiseth or undertakes that he shall in due place answer these words of theirs, which (as he saith) seem to diminish the coercive power of Magistrates in matters of Religion, and manifest how I abuse the Authors herein as well as Mr. Edwards; My answer only is, that he may indeed soon answer them after that rate of answering, at which he hath answered any thing of mine hitherto, and he may show how (i. say that) I abuse them; and without writing or speaking, as well as by either, manifest that I abuse their Authors herein, as well as I do Mr. Edwards. But for this last particular, I am willing to save him the labour and pains of writing for the manifestation of it. For I here freely confess, that I have abused these Authors in what he speaks of, just as I have abused Mr. Edwards: and both of them just as much as amounts to no abuse at all. I wonder by what art or way the Gentleman means to go to work, to prove that I have miserably wrested, or abused the Authors he here speaks of, or their words, when as I have put no construction at all or interpretation upon their words, nor drawn any inference or deduction from them, but only transcribed them with as much diligence and faithfulness as I could, and presented them clearly as they stand in their respective Authors. If his meaning be, that I have miserably wrested and abused them by my quotation of them, as subservient to my cause or purpose, (a deed of folly which himself commits with the holy Scriptures themselves many a time and often) my answer is, that were this assertion true, that they are not subservient to my cause or purpose, yet my recourse unto them, for aid to my purpose, were no miserable wresting or abusing of them. Our Saviour being an hungry, did not abuse the figtree by repairing to it, though there proved nothing upon it for his purpose. Nor should Mr. Prynne abuse a Tavern by going into it to drink a cup of wine that pleaseth him, though he should be disappointed in his expectation when he comes there. Nay in this case would he not rather think (and that much more reasonably of the two) that the tavern had abused him, than he it. In like manner, if those Authors and sayings which I have produced, and which Mr. Prynne speaks of, have no affinity with my passages and purpose, I may much more truly and reasonably say that they have abused me, then Mr. Prynne can either say or ever prove, that I have abused them. For the truth is, if they do fall me, or refuse to stand by me in the defence of those passages spoken of when Mr. Prynne hath done his worst to them, they are the greatest dissemblers that ever wore the livery of paper and ink. Never were there sentences or sayings that more fully and freely complied with any man's notions whatsoever in terms and words, then far the greatest part of these do with my passages and purpose. If Mr. Prynne can dissolve or abrogate the authority of Grammar rules, and destroy the natural and proper signification of words, than may I have some cause to fear, that he may possibly evict me to be a miserable wrester and abuser of Authors and their sayings. But if words be able to defend themselves, and make good the possession of their known significations and rules of construction, their both ancient and modern interest in the understandings of men, against the Authority or violence of Mr. Prynne's pen; I defy all his interminations and threatenings of manifesting me either a miserable wrester or abuser of my Authors. The last parcel of his high contest against me in this Discourse, is, that I pervert the meaning of the Divines of Scotland, in one, or more, or I know not, he knows not, how many or how few, of those passages which I cite from them; whereas I meddle not little or much with any sense or meaning of any of them; but only barely tender them unto the Reader, leaving it free unto him to judge of the sense and meaning of them, and whether they consort with my apprehensions, or no. And though he be doubtful of that interpretation or meaning which himself (however) adventures to put upon them (as there is reason more then enough, why he should) delivering himself with this sub-modest caution, If I mistake not; yet am I rated and chidden at no lower rate, than this: you may THEREFORE blush at this (I wonder, which) your perverting of their meaning, as if they held, that the Parliaments of England or Scotland had no power to make ecclesiastical Laws for Religion and Church Government. THEREFORE may I blush: wherefore? what? because Mr. Prynne hath put such a sense and interpretation upon the passages in hand, of which he knows not (it seems) what to make, but suspects a mistake in it? Blush in this respect I confess I may: but what cause have I to blush, at my perverting of their meaning, when as 1. I do not interpose to put any meaning (I mean any particular or special meaning) upon any of them. 2. Why should I blush upon Mr. Prynne's injunction, at any meaning which I put upon them, when as that very meaning which himself puts upon them, by way of confutation and disparagement of that which he pretends to be mine, is by himself little less than suspected for a mistake? The tax of blushing which Mr. Prynne imposeth upon me, should in reason be rather levied upon the estate of his own modesty, who by his own confession runs the hazard of perverting the meaning of those passages under debate, whereas I never came so near the crime of such a perversion, as to engage myself in any Interpretation of them at all. But if you will please to hear his Interpretation, and compare it diligently with his Text (the passages cited by me from the Divines of Scotland) you may very fairly translate Mr. Prynne's, If I mistake not, into, certainly, Mr. Prynne mistakes. I Answer, (saith he) 1. That their only meaning (if I mistake not) in these passages, is, that the Prince or chief civil Magistrate of himself, without a Parliament, or without the assistance and consent of his Nobles, Commons, clergy, cannot legally make any ecclesiastical laws to oblige his people. Mark this saying well; and see how like it looks to the genuine Interpretation, sense or import of these (and the like) ensuing sentences. All men, as well Magistrates, as inferiors, aught to be subject to the judgement of the national Assembly in ecclesiastical causes without any reclamation or appellation to any Judge, civil or ecclesiastical, within the realm. again; It belongeth to the Synod (the clergy having the chief place therein to give Direction and advice) not to receive and approve the definition of the Prince in things which concern the worship of God, but itself to define and determine what Orders and customs are fittest to be observed, &c. We see here in the Text, that the chief place, yea the sole power (for what other sense can be put upon those words, It belongeth to the Synod itself to define and determine) of defining and determining Orders and customs in things which concern the worship of God, is ascribed unto the Synod, (wherein also the Direction of the clergy ought to be predominant) not only without the definition of the Prince, or chief civil Magistrate, but with rejection of his definition: NOT TO RECEIVE OR APPROVE THE DEFINITION OF THE PRINCE (saith this text.) Whereas in Mr. Prynne's Interpretation, the Prince or chief civil Magistrate (as we heard) hath the pre-eminence and precedency in all such definitions and determinations assigned unto him; and next to him, the Nobles, and next to them the Commons, (of neither of which ne {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quidem in the Text) are interessed in the same; and the clergy, or Synod, which are made the head, and have the chief place, if not the sole power, about such definitions and determinations in the text, are in the Interpretation made the tail, and compelled to come behind all the rest, as a party borne out of due time, or at least in the lowest influence of power, for any such Interest. If Mr. Prynne be not (at the softest) mistaken in this Interpretation, the sense and meaning of those words, Abraham begat Isaac a Mat. 1. 2. , may very possibly be this, that Judas went and hung himself b Mat. 27. 5. . Judge, Reader, between me and my Adversary, who hath more cause to blush, and who is the more miserable wrester of words, and perverter of meanings. And whether there be not an air or gentle breathing of a contradiction in this period which he subjoins, within itself, and in one part of it to the premised Interpretation, I desire the Reader attentively to consider. But that the King (saith he) or supreme temporal Magistrates, assisted by a Parliament and Orthodox Divines, may not make binding ecclesiastical laws, or, that their or our Parliaments have not a real Legislative power in any matter Ecclestiastique (the only point controversed) is directly contrary both to the constant Doctrine and practice of our Brethren and their Church, &c. I believe that neither our Brethren, nor their Church, will con Mr. Prynne thanks for this his vindication and plea for them: but however, I shall not speak in his cast, nor forestall his market. Only I desire to know of him, if their, and our Parliaments have a real Legislative Power in matters ecclesiastic (as he affirms in the latter part of the sentence) why he requires an assistance of Orthodox Divines in the former part of it, to make binding ecclesiastical laws. They that have a real Legislative power in, or within themselves; need no forinsecal assistance of others, to make their Laws binding, though they may need forinsecal advice for the better constitution of them, as in Laws about any particular trade; yea he had given this judgement in the case a little before (as we heard) that the Prince or chief civil Magistrate cannot legally make any ecclesiastical laws to oblige his people, not only not without a Parliament, but not without his clergy also. Doth he not here interesse the clergy every whit as far, and as deep in the very essence or substance of the Legislative power to make binding ecclesiastical laws for the people, as he doth the Parliament itself? And whereas in the passage last recited, he affirms the only point in controversy to be, whether our Parliaments have not a real legislative power in any matters ecclesiastic; I wonder why he storms me and my writings with so much indignation, pag. 106, 107. &c. for printing passages only charged by him as being against the ecclesiastical Jurisdiction of Parliaments a Pag. 106. ante medium. ; which likewise is his usual expression elsewhere. Doth he apprehend no difference at all, between an ecclesiastical Jurisdiction, power, authority; and a legislative power in or about Ecclestiasticall matters, or things? Mr. Edwards, if he will vouchsafe to learn of him, will teach him a wide difference; who in many places gives and grants unto the Magistrate a power and authority about ecclesiastical causes, and businesses b Antapol pag. 159, 160, 163, &c. of many kinds, (though not of any c pag 166. 169. 170, &c. , as Mr. Prynne bounty extendeth) but nowhere (to my remembrance) grants any ecclesiastical Jurisdiction or power to him: yea p. 163. of his antapology, he interrogates his Apologists, Whether there doth not reside in the Church all ecclesiastical power absolutely necessary to the building up of the kingdom of Christ, and salvation of men, even when the Magistrate is not of the Church? The import of which interrogation agrees well with that assertion of the same Author; and tract p. 169. that the civil power and Government of the Magistrate, and the ecclesiastical Government of the Church, are toto genere disjoined; and thereupon the power of the civil Magistrate, by which he deals with the corrupt manners and disorders of his people, is in the nature and specifical reason distinct from ecclesiastical Discipline. If there be an ecclesiastical Jurisdiction or Legislative power in civil Magistrates, Parliaments, to make ecclesiastical binding Laws; why may not the exercise of this power in the administration or execution of these laws, be called ecclesiastical Discipline or Government? yea, why not rather ecclesiastical, then civil? So that Mr. Prynne confounding an ecclesiastical power, with a power about ecclesiastical things, plainly shows that he is not perfectly initiated in the mystery of presbytery: and did not his writings more accommodate that cause and party by the weight of their authority, and height of language, and confidence, together with unparalleled bitterness against his opposites, then by their worth in strength of reason, I believe they would hardly think them worthy to be numbered amongst their Benefactors. But notwithstanding all that Mr. Prynne hath done or said to, or against me, or my innocency's Triumph, in particular; in the 106, 107, 108, 109, 110, 111, 112 pages of this his Discourse, yet his spes gregis, the strength of his hope that he hath done sufficient execution upon me, rests only upon his former sections; however the Question of many concerning them, is, Cui bono? He tells me, that my own conscience and judgement cannot but inform me, that he hath written enough in the former Sections to convince me and all the world besides, that I have not only violated, but denied, oppugned those privileges of Parliament in ecclesiastical affairs, which our own Parliaments in all ages, and Parliamentary Assemblies in all other kingdoms have unquestionably exercised, &c. I answer, 1. I confess that in the former sections he hath written enough, quantitativè, to convince any reasonable man (if not all the world) of any error or mistake whatsoever: but much too little qualitatiuè, to convince either me, or any reasonable man, that I have violated, or oppugned any privilege of Parliament; I have far more reason to conceive and hope, that in this and my last-published Discourse, I have written enough both ways to convince both him and all the world, that I have NOT violated or oppugned any privilege of Parliament, truly, or with the consent of Heaven, so called. If he intends to conclude, that therefore I have violated, oppugned the Privileges of Parliament, because I have argued against some positions or opinions, which Mr. Prynne, with some others, are pleased to call privileges of Parliament; the Logician, who is a man of reason, will answer for me, that à terminis diminuentibus non sequitur argumentatio. It doth not follow, that a piece of metal or coin is therefore gold, because it is counterfeit gold; nor that Mr. Prynne's Great Grandfather is a man, because he is a dead man. If he can, or shall fairly demonstrate unto me (though in a far less content of words, than his three former sections amount unto) that any act, practice, or exercise, either by continuance or succession of time, or by frequency of repetition, or customariness of reiteration, by connivency or want of opposition from men, must needs change the nature and kind of it, and of sinful become lawful, he shall by such a demonstration as this, put life into his former sections, and render them potent for that conviction which he expects from them; but till this be done, that great bulk and body of things done in the dark, and time out of mind, will partake of that infirmity which the Author himself acknowledgeth as cleaving to the Discourse, I mean, impotency a These my impotent endeavours. Epist. to the Reader, versus finem. ; and can with no tolerable pretence of reason or equity, demand that interest in the judgements, consciences, understandings of men, which he challengeth (it seems) on their behalf. It is as poor and low a design, only by alleging the examples, opinions, or judgements of men, to attempt the conviction of him that builds his opinion upon the Scriptures & word of God, yea though he builds besides his foundation; as it would be in a man to carry a sack of chaff to the market, hoping to bring home a like quantity of wheat for it, without giving any other price. Yea to allege and cite the Scriptures themselves, though in never such an abundance, without close arguing and binding them to our cause; is a means of very small hope, whereby to prevail or do good upon such a man who holds his opinion, not barely or simply upon a supposal of scripture-authority for it, but upon Scripture thoroughly debated, and by principles of sound reason and natural deductions, brought home unto his judgement and cause. Again, 2. in all that great body of premises contained in all the former Sections he speaks of, there is not one word, syllable, letter, or tittle to prove that main ingredient in his Conclusion, unquestionably exercised. Logicians justly reject and exauthorize all such Conclusions, which swell above the line of their premises. By all the tables and donaries presented unto Neptune by those that in shipwrecks escaped with their lives, it could not be known, who, or how many they were, that were drowned. 3. Nor is there any whit more in any, in all the said Sections or premises, that reacheth home, or indeed comes near, to that speciality in the Conclusion, in all ages. Evanders' mother lived many ages agone; yet the mother of Abel had the precedency of her by many generations. Therefore surely all the world will never accept of the Conclusion so insufficiently and lamely proved. 4. And lastly, Whereas Mr. Prynne tells me, that if I now make not good my promise, few or none will ever credit me hereafter; I should be very glad to meet with my condition, that so I might perform my obligation. But in the mean time, whether any or none will credit me hereafter; I know not well how I, or any other should credit him for the present, as touching the authentiqueness and truth of those citations and transcriptions, upon which the principal weight of that Conclusion depends, whereof he expects conviction both from me, and all the world to boot. Is it lightly possible for any man to refrain jealousy in this kind, that doth but consider how oft his pen hath dashed against the rock of truth, in representing me, my opinions and sayings, (yea, I can say further, affections, intentions) upon the open theatre of the world, where any man that will, may see his nakedness in this kind? Is boldness in the Sun, like to prove modestien in the shade? As for satisfaction by examination of all particulars, it is not every man's, indeed very few men's, opportunity. The respective Authors and records, wherein particularities must be inquired after, and found, for satisfaction in that kind, are in few men's hands; and not of all men's understandings. So that Mr. Prynne by dealing so unfaithfully and unchristianly by me and my sayings, as he hath done, hath not only obstructed the course and passages of his own reputation and credit; but hath further also injured the world round about him, by rendering those good parts and abilities wherewith God hath entrusted him for public accommodation, if not wholly unserviceable, yet of very mean usefulness and concernment, in comparison of what their line and tenor would well have borne. It is a saying in the civil Law, that he that hath injured one, hath threatened many. I end, with a word of Christian admonition and advice, both to the Gentleman my Antagonist, and myself. Sir, the Great and Glorious God that made us, in mercy remembers both our frames, and considers that we are dust a Psal. 103. 14. . This gracious remembrance of his we enjoy both by night and by day, in whatsoever we enjoy in the Comforts of this world, yea or in the opportunities we have of laying hold on that which is to come. Our dust which abaseth us, in this respect, yet relieveth us, and becomes a Mediator for us with the bountifulness of God: were we creatures of a more excellent line, those sins and infirmities would (in all likelihood) were they found upon us, be our ruin, which now do not so much as shake the least hair of our heads. If we would but remember and consider one the other, as God doth us both, that common principle of frailty, out of which we act to a reciprocal discontentment and offence, would be of sovereign use to mollify and supple, if not perfectly to heal, both our wounds. Not to think any thing that befalleth us strange, is almost (being interpreted) not to think it evil. We shall not quit ourselves like men, if we make any great matter of it, to be evil entreated by men. Mutual discontentments now and then are a known tribute which men must look to pay for the commodity of living & conversing together in the world. If we have offended one the other, happy shall we be in forgiving one the other, and circumvent him whose design was to have circumvented us, and made hatred (a kind of upper hell) of our contestation. If I have offended you otherwise then by speaking the truth, and so as the defence of it, all circumstances duly poised, required, you shall not need long to complain of want of Christian satisfaction, as far as I am able either to do or to speak any thing that may accommodate you, if you please, but to signify your aggrievance, and make your demands in a Christian and loving way. And if your heart will but answer mine in these inclinations, the storms and tempests of our contestations, shall yet end in a sweet calm; and men shall look upon us, as if we had never been they: If you reject the motion of a Christian compliance by the way, I can very patiently, and with comfort enough, await the Decisions of that Great tribunal, whose awards will shortly seal all the righteousnesses and unrighteousnesses of men, against all further disputes or inquiries to the days of eternity. FINIS.