Innocency's Triumph. OR AN ANSWER TO THE BACKPART OF A Discourse lately published by William Prynne, Esquire, entitled, A full Reply, etc. The said Backpart beginning at the foot of pag. 17. with this Superscription; Certain brief Animadversions on Mr. JOHN GOODWINS Theomachia, etc.  PROV. 29. 26. 
Many seek the Ruler's favour: but every man's judgement cometh from the Lord.  
Ye are the salt of the earth: if the salt hath lost his savour, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and trodden under foot by men.  Matth. 5. 13. 
Veritati nemo potest praescribere, non spacia temporum, non patrocinia personarum.  Tertull. 
Bene instituti, accipere plagam malunt, quàm turpitur vitare.  Cic. 
Sunt qui volunt verum esse quod credunt, sed nolunt credere quod verum est.  
Vngentem pungit—  
By JOHN GOODWIN, Pastor of the Church in Colemanstreet.  
Published by Authority.  
LONDON; Printed for, Henry Overton, in Popes-head Alley. 1644.   

A BRIEF ANSWER TO CERTAIN BRIEF OBSERVATIONS Upon my late book, entitled THEOMACHIA, By WILLIAM PRINNE, Esquire, in Justification of some passages in his Independency, etc.  
COme now, and let us reason together (saith the Lord himself to his people, Esa. 1. 18.) If the learned Gentleman, the Author of the mentioned Observations, would vouchsafe that courtesy to himself and me, that we might reason together the points in difference between us, without either undue aspersing one the other, or wresting the sayings one of another, or exasperating those that stand by to behold the encounter, against one another; he were a man with whom I could willingly live and die; yea and could make treasure of the least interest that should be vouchsafed unto me in his acquaintance. For my part, I trust, that through his Grace who hath commanded me, not to be overcome of evil, but to overcome evil with good, I shall be able to carry along my Answer without any of those miscarriages: but whether my Antagonist hath steered the course of this Christian equity and fairness in his Observations, the first part of this Answer shall inform: In the latter, the strength of his reasonings shall have a fair and Christian Trial.  
To begin with that, wherewith he ends, (which yet was the beginning of the whole system of this discourse against me; for that which is ultimum in executione, is still primum in intention. Whereas he incenseth the Parliament against me, as one that hath presumptuously undermined the undoubted privileges thereof by the very roots; and with all chargeth me with several Anti-Parliamentary passages, diametrally contrary to my Nationall Vow and Covenant; yea and (that which is the firstborn of all his bitter and bloody insinuatious against me) preacheth this Doctrine to the Parliament, that they cannot without highest perjury permit any wilfully thus to violate their Privileges in the most public manner; I answer,  
1. That I have no ways undermined (lest of all, done any such thing presumptuously) any undoubted privilege of Parliament, but have from the first to the last, with all uprightness and singleness of heart, as in the presence of God, with all my might, and all my strength, by Preaching, Writing, Conference, and otherwise, endeavoured to assert and vindicate the Authority, power, and privileges of Parliament, to the utmost height, I was able by the most diligent and unpartial contemplation to discern their elevation. If I have not been, or yet am not so quicksighted, or so able of discerning to take their true altitude and height, as some others, I trust this weakness and incapacity in my judgement and understanding, may be atoned with a more gentle sacrifice, then to be arraigned as a presumptuous underminer of the undoubted privileges of Parliament, or to suffer after the insupportable rate of such a charge. 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 constions to 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 upon that point, I may truly say that it was, Error amoris, not amor erroris, which caused that miscarriage. 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, which will consume and devour.  
But. 2. positively to determine and judge, That I should transgress the transgression charged upon me, presumptuously, is little less than to claim part and fellowship with God himself in the incommunicable property and privilege of his Omniscience, or heart-searching. It is to the height of the line of the greatest and wisest of men, positively to determine and conclude that to be a sin, which men of excellent and singular endowments as well of grace and Holiness, as of Learning, Judgement, and Understanding, (and these not a few) have not only demurred upon, whether it be a sin, or no; but (many of them) upon grounds and reasons of very noble and considerable importance, determined the case in oppositum, concluding the fact in Question to be no sin: but to determine and conclude further, that he that hath done such a thing, hath not only sinned, but sinned with such or such a frame of heart, or upon such and such terms as are secret, and discernible only by God (as wilfulness and presumption in sinning, for the most part are) is to magnify a man's self above all that is called man, and to set himself down in God's Throne.  
3. In case it could be proved that I have either said or written any thing derogatory to the undoubted privileges of Parliament, yet that I should do either, wilfully or spresumptuously, (as the tenor of my endictment runs from the forenamed pen) is such a charge which men, whose ungrounded zeal hath not eaten out the heart of their charity, cannot lightly but re-charge with unreasonableness, and utter unlikelihood of truth; and that upon these two grounds, (besides many others:)  
I. Because the uninterrupted and constant tenor of my deportment and carriage from the beginning of this Parliament, until this hour, hath been fully Parliamentary. If I should boast, that to my power, I have not been behind the very greatest of those, that have built up the Parliamentary cause with the highest hand, and with the loyallest heart; I know that I should not be ashamed in this behalf. Some of my Adversaries themselves in place, have given a large testimony of my faithfulness and diligence in this kind. Now, as the Poet saith, Nemo repentè fuit turpissimus: It is the most unreasonable and incredible thing under Heaven, that a man on the sudden, within the space of a day, and less, without any cause or provocation given, should of a friend deeply engaged, and firmly resolved for the Parliament, be transformed into a presumptuous and wilful underminer of their undoubted Privileges.  
II. The Grounds and Reasons which I have given in by way of account for that opinion, which is the great strife-maker between the Gentleman's pen and mine (together with many others engaged in the same warfare, and which are in every man's hand; particularly the ten Reason propounded and argued in a Treatise not long since published, called M. S. to A. S. p. 56, 57, etc. which have not been answered hitherto, no, not so much as with Answer so called; and which the Gentleman could not lightly think, but that I should have seen) being of that weight, and worthy that consideration which many sober and knowing men acknowledge, cannot but in the thoughts and apprehensions of all reasonable men, justify me, at least from any presumptuous or wilful undermining the undoubted Privileges of Parliament thereby.  
4. How can the Gentleman call that a good pen (as he doth mine, p. 23. l. 4.) which is a presumptuous and wilful underminer of the undoubted Privileges of Parliament? is not his pen of the conspiracy, and made an accessary, by giving such a testimony to the principal?  
5. Whereas he chargeth me, with I know not how many Anti-Parliamentary passages, diametrally opposite to the national Vow and Covenant, but instanceth in none, save only that, wherein himself was touched, and that (God knoweth) very gently, and with far more honour than censure, I answer; that certainly no part or passage of the Covenant, did intent 
a Omnis lex obligat secundum rectam voluntatem legislator is obligantis.  that any man should oblige himself by oath or otherwise, either unto God orman, to maintain either such a Power or such Privileges, as the Power and Privileges of Parliament, which he sees no sufficient ground or reason to call or judge such, at least, that he should maintain them for such, during this state and posture of his judgement & conscience; because this had been to require of men, 
Surely the Divines and Commissioners of the Kingdom of Scotland, who were accessaries, if not principals in the first penning of the Covenant, must needs be presumed to know the intent & meaning of it, aswell as any other: and yet they publicly, and in print, profess and maintain the same doctrine (for substance, as will presently appear) for which I am cast at the bar of Mr. Prinne's tribunal, as one of the greatest delinquents throughout the whole kingdom.  that they would engage themselves by Oath and Covenant to sin; which intention, if any such had been in those that imposed the Covenant, had been diametrally opposite to the end of the Covenant itself, which was the safety, benefit and blessing of God upon the three kingdoms; yea, that supreme Authority itself, from which the Covenant issued with an injunction to have it generally taken, gave liberty of interpretation thereof, both unto the Ministers, who were to explain it unto, as well as to press it upon the people; and likewise unto those who were respectively required to take it. Without which liberty of interpretation, evident it is to those that converse with men, that many thousands would have refused it, who have now submitted themselves and their consciences unto it. So that the Gentleman doth but beat the air in this charge of Anti-Parliamentary passages diametrally contrary to the Nationall Vow and Covenant: He hath not as yet proved any one passage of mine to be so much as Anti-Parliamentary; much less any diametrally contrary to that Vow and Covenant.  
6. (And last, for those lines mentioned) whereas he seeks to baptise the Parliament into a spirit of much severity against me, by suggesting to them, that they cannot without highest perjury permit any thus wilfully to violate their Privileges, etc. I answer, and subscribe to him with both my hands; they cannot indeed without sin permit any wilful violation of their undoubted privileges: nor do I desire, nor have I any need or occasion to desire of them, that they should dispense with so sacred an obligation upon them for my sake. Let either Mr Prynne, or any other, evict me of any wilful violation of these Privileges, and no man shall be more ready than I, to crave their pardon, or else to undergo their justice; nay, if I shall be convinced of any violation at all of those Privileges, wilful or unwilfull, (and I shall be as willing as willingness itself can make me, to further such a conviction all that may be) I shall repent myself, and abhor mine error in dust and ashes. I should be the maddest worm under heaven, to give offence to that foot which is so able to crush me, if I had not full consideration for the hazard I run thereby in mine own soul.  
But as concerning that Opinion or Doctrine, which Mr. Prynne burdens with Anti-Parliamentarisme, and whereby I am charged presumptuously to undermine the undoubted privileges of Parliament by the very roots; I desire both him and all the world, to consider, whether it hath not a great concurrence, of the judgements and consciences of men of greatest worth and learning; yea, of whole Nationall Churches in their authorised writings; yea, whether the substance and import of it to the full, yea, and more in this kind than I have ever said, or printed, or think safe or fitting to say, hath not been publicly, and in print delivered amongst us, by persons no ways suspected of Anti-Parliamentarinesse in any kind; yea, and in such books, for which the Author (if he mistakes not in casting up the account of his own thanks and praises) hath had large considerations in both from many Parliament men.  
I begin at home; and appeal to any man of unpartial thoughts, whether these ensuing passages faithfully transcribed out of that much admired piece, entitled, Antapologia, set forth by Mr. Th. Edward's, do not contain, and that secundum sub & suprà (as the Schoolmen speak) the height and depth of that Doctrine, for which I must not be innocent, except the Parliament means to be guilty of perjury, and that of the highest.  
Pag. 163. He affirms, that Junius, Zanchius, Amesius, etc. make the subject matter of Political administration to be, res humanae, humane things and matters; but of Ecclesiastical, Divine, and Sacred, etc.  
Again, p. 166. of this same Discourse, he hath this passage: Or, 3. Is it that you do give a power to the Magistrate in Ecclesiastical things, of the ultimate determination of matters purely Ecclesiastical, which the Presbyterians principles do not, as in matters of Doctrine, Scandal, etc.  
Yet again, p. 168. When the Question is of Church matter, and matters of conscience, and of the inner-man, and of the Kingdom of Christ, the remedies and means appointed for these are Spiritual and Ecclesiastical, viz. spiritual punishments; Christ saith, My Kingdom is not of this world, etc. and the Apostle, 2 Cor. 10. 3, 4, 5. The weapons of our warfare are not carnal, etc. Spiritual remedies and means must be used in the Kingdom of Christ, and by them Christ doth his work. And hence in Ecclesiastical Discipline, and those scandals in the Church, which are the point in hand; punishments in the body, or in the purse, which can be by the power of the Magistrate, have no place.  
Again, p. 170. First, there be many sins and errors, which the Christian Magistrate meddles not with, are not matters of his cognizance, if you would have recourse unto him: Or, if the sentence of non-communion be pronounced against a Church, because of impenitency in them, he hath nothing to do to assist or back it, etc. According to the tenor of this Doctrine, the civil Magistrate hath nothing to do, to fortify or back any sentence, determination, or decree of the Church:  
Yet again, p. 174. of the same Treatise: Hath not the wisdom of Christ provided remedies in the Church, for all the internal necessities of the Church, and constituted it a perfect body within itself?  
Again, p. 256. He speaketh plainly, and speaketh no Parable; that the Parliament interposeth no Authority to determine what Government shall be; therefore his opinion appears to be either that the Parliament hath no Authority, or at least intends not to make use of it in determining a Government.  
Page 74. of the same Discourse, he presents Cameron allowing the Church a power to ordain and appoint Rites, etc. but with this caution and proviso: dum tamen nihil officiant aut sinceritati doctrinae, aut libertati conscientiae; cui propriè leges praescribit non nisi Deus, i. upon condition that they neither prejudice the soundness of Doctrine, nor the liberty of men's consciences; unto which God himself alone properly is the Lawgiver.  
Page 170. He citys this testimony in the margin out of Zanchy, and that with full approbation of the contents of it 
a Adhaec, multa etiam sunt scelera, in quae ne Magistratus quidem Christianus animadvertere solet, aut tenetur ex legibus suis, veluti sunt privatae in imicitiae, simultates, participatio cunldololatris in aliquo impio cultu, dissimulatio verae Religionis: denique multi mali mores, tum domestici tum publici, qui non turbant aut pacem publicam, aut honestatem, & commodum publicum Ecclesia ne ista quidem ferre debet, sed corrigere juxta Christi institutum. Zanch. de Discip Ecclesiast.  Moreover, there are many evils which the Christian Magistrate is not wont to meddle with by way of punishment, nor yet is bound by his Laws to do it, as private quarrels, and heart-burnings between man and man, partaking with Idolaters in an impious or unlawful worship, dissembling the true Religion; and to conclude, there are many evil carriages, both private and public, which do not trouble or disturb either the public peace, or honesty, and the public profit. The Church indeed ought not to suffer these, but to reform them according to Christ's institution, etc.  
But lastly for this Domestic Author, whose judgement and abilities for the cause he undertakes, I find so much magnified, he hath a saying, pag. 169. of the  Treatise, dishonourable indeed (in my apprehension) to the Civil Magistrate, and wherein I can at no hand subscribe unto him. The power of the Magistrate (saith he) by which he punisheth sin, doth not subserve to the Kingdom of Christ the Mediator. I conceive fare otherwise of this power, and that the main end and most excellent use of it, consists in a subserviency to the Kingdom of Christ the Mediator. The most noble exercise and employment of civil power, is (doubtless) to provide for the immunity and peace of the Saints within their jurisdictions, to protect them against all injuries and violence of men, by Edicts, Statutes, and Laws, with the due administration and execution of them, 
1 Tim. 2. 2.  to provide that such may lead a quiet and peaceable life in all godliness and honesty (as the Apostle speaketh) that the Gospel may run freely, and without interruption, (and be glorified, if God shall vouchsafe to prosper the ministry of it accordingly) throughout their dominions. In a word, whatsoever maketh for the benefit, safety, and honour of the whole Community and Society of persons fearing God within the limits of their jurisdiction, without the pressure or just grievance of others, the Civil Magistrate (I conceive) hath not only a power, but a necessity by way of duty lying upon him, to interpose for the procuring and establishing of such things. Of this nature were all those engagements, Statutes, and Decrees, of Cyrus, Artaxerxes, Darius, and other heathen Princes and Magistrates, for the building of God's Temple, and advancement of his worship, which Mr. Prinne insists upon, p. 23. but quite besides the point in difference between him and me. For these Princes and Magistrates did not by any of their Statutes or Decrees, impose any thing upon the people of God in point of worship under mulcts and penalties, much less did they so impose any thing upon the generality of them, which was controversial, and matter of conscience between them, by means of which imposition the one half of them should have been gratified, and the other half ruined and oppressed. But those Statutes and Decrees equally respected the common and public good of them all, and contained nothing oppressive to the judgements or consciences of any, nor any new determination of any thing appertaining to the worship and service of God, under mulcts and penalties.  
But concerning the point which is made matter of such high accusation against me, besides the judgement of Mr. Edward's, so significantly and expressly, and that over and over, concurring therein, there are other Authors of our own, who have every whit in as public a manner as I held forth the same unto the world, and that without the least check or controlment by any, that ever I (or I think any man else) heard of. All the chief Writers of our age (saith Mr. Hayward 
a Haywarad in his answer to R. Dolman, dedicated to King James, cap. 9 ) are now reduced to the former opinion, affirming with Arnobius that Religion is of power sufficient for itself: with Tertullian, Lactantius, Cassiodorus, Josephus, Bernard, and others, that Religion must be persuaded, not enforced. And that is most remarkable in this testimony, that the Author therein affirms, that this opinion against the enforcing of Religion, was both the ancient opinion in the Church of God, and is now again become the general opinion of the best Writers in our age. The same Author in the same Chapter (somewhat before the words last cited) lays down these as Maxims or common rules; That it is foolish to add external stay, to that which is sufficient to supsort itself; That it is senseless to attempt that by force, which no force is able to effect; That that which hath a proper rule, must not be directed by any other.  
Bishop Jewel, in his Answer to Hardings Confutation, pag. 432. hath this saying to him; As for our part, we were never yet guilty to one drop of your blood: we seek no aid at fire or sword. Let this Text be truly interpreted, and it will afford the same doctrine with mine.  
The Divines of the Church of Scotland, Discipl. lib. 2. p. 89. writ thus: The Nationall assemblies ought always to be received in their own liberty and have their own place— And all men, as well Magistrate as inferiors, to be subject to the judgement of the same in Ecclesiastical causes without any reclamation or appellation to any Judge, Civil or Ecclesiastical, within the Realm.  
And again, p. 71. of the same Book; The Magistrate neither aught to preach, minister the Sacraments, nor execute the censures of the Kirk, nor yet prescribe any rule how it should be done, but command the Ministers to observe the rule commanded in the Word, and punish transgressors by civil means.— The Magistrate OUGHT to assist, maintain, and fortify the Jurisdiction of the Kirk: the Ministers SHOULD assist their Princes.  
The same Divines in another book of theirs, called A Dispute against the English Popish Ceremonies obtruded upon the Church of Scotland; p. 146. writ thus: Now therefore, we firmly hold, that the Prince may not innovate any Custom or Rite of the Church, nor publish any Ecclesiastical Law, without the free assent of the Clergy, etc. yea, further, that so far as is possible, the consent of the whole Church ought to be had, whensoever any change is to be made of some Order or Custom in the Church. A few lines after, p. 147. they cite this saying (with approbation) out of Baldus De Cas. Consc. l. 4. c. 11. Cas. 2. They who were Orthodox did ever withstand such a Magistrate as would have by his commandments tied the Church to that which was burdensome to their consciences. And yet again in the same page: 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 cocerne the worship of God, but itself to define and determine what Orders and Customs are fittest to be observed, etc.  
Again, p. 149. The Prince may command a Synod of the Church to judge of Ecclesiastical things and actions, and to define what Order and Policy is most convenient to be observed in divine worship; yet he may not by himself define and direct such matters, nor make any Laws there anent.  
Again, p. 148. having cited much out of Junius, concerning the difference between the Civil and Ecclesiastical Administration, in respect of the subject matter of either, the close of this long citation they make thus. But humane things, we call such duties as touch the life, the body, goods, and good name, as they are expounded in the second table of the Decalogue: for these are the things in which the whole Civil administration standeth. Yet again, p. 150. It followeth that Christ hath committed the power of judging, defining, and making Laws about those matters, (viz. which concern the worship of God, not to Magistrates, but to the Ministers of the Church.  
Again, p. 150. Surely, if it belong to Princes to define and ordain what Order and Policy should be observed in the Church, for the orderly and right managing of the exercises of God's worship— then must Princes take also upon them a great part of that charge of Pastors, to watch for the souls of men. Learned Mr. Rutherford, one of the Commissioners for the Church of Scotland, in his late Book, entitled, The due Rights of Presbyteries, part. 2. p. 403. writeth thus: The King as King, hath not a nomothetick or Legislative power to make Laws in matters Ecclesiastic in a constitute Church, nor hath he a definitive sentence as a Judge. Another passage he hath to the same effect, p. 389. yea, he professedly handles, and maintains this conclusion, that the ordinary power of the Magistrate is not to make Church-Lawes, from page 404. of the second part of that work, to page 423. inclusively.  
Master Fox, Act. & Mon. p. 1338. (of the ancient impression) records this passage out of a book, written (as is affirmed) by that worthy Martyr, Master Tyndall, and censured by the Popish Bishops of those times, as heretical: The new Testament of Christ will not suffer any Law of compulsion, but only of counsel and exhortation. And again, p. 1337. All things necessary are declared in the new Testament: but no man is compelled, but according to their own will.  
Calvin Institut. 
Nam cum Ecclesia cogendi non habeat potestatem, neque expetere debeat (de civili coercitione loquor) piorum Regum ac Principum partes sunt legibus, edictis, judiclis Religioné sustentate.  l. 4. c. 11. § 16. denies the Church to have any compulsive power in it; yea, and denies it to be lawful for the Church to seek for any such power, at the hand of the civil Magistrate: only affirming, that it is the duty of Religious Kings and Princes to support Religion, by Laws, Edicts and Judicatories, (viz.) of that kind and nature, of which the Laws, and Statutes of Cyrus, Artaxerxes, and Darius, before mentioned were.  
Beza likewise in his Tractate De Haereticis, à magistr. puniendis, p. 93. hath these words: Condendarum enim conscientiae legum potestatem Deus nulli hominum fecit: neque ferre potest quenquam hominum animis praeter se unum dominari; that is, God hath not given power unto any man whatsoever, to make Laws for the consciences of men: nor can he endure that any but himself should bear rule over the minds of men.  
Jacobus Acontius, a man of much piety and worth, who fled for his Conscience, took Sanctuary at this Kingdom, in his book entitled, Stratagem ita Sathanae, dedicated to Queen Elizabeth, reprinted at Oxford 1631. pag. 166. writeth to this effect; 
a Ut verorun Dei servorum saluti consulet●t, negavit [Christus] pii● ac prudentibꝰ magistratibus in vero, hareticos animadvertendi potestatem, ne eorum exemplo impii atque imprudentes in pios abuterentur Dei servos.  That be (meaning Christ, in the parable of the tares) might provide for the safety of the true servants of God, denied all power, even to pious and prudent Magistrates themselves, of punishing Heretics, lest those that are impious and unwise, should make an evil use of their example against the good servants of God.  
Again, pag. 164. thus; 
b Dominus profectò definitè declaravit, Magistratus non esse idoneos dogmatum Judices, interdixítque illis talis jurisdictionis usu omni, etc.  The Lord verily definitively declared that Magistrates are not competent Judges of opinions [in matter of Religion,] but prohibited all such jurisdiction unto them.  
Yet again the same Author in the same Discourse, pag. 165. 
c Haec quidem judiciorum genera ad Magistratum non pertinent, sed ad solum Dei filium, qui in novissimo die per Angelos separaturus sit à tritico zizania.  These kinds of judgements appertain not to the Magistrate, but only to the Son of God, who in the last day will separate the tares from the wheat by his Angels. Besides much more to the same purpose.  
Junius, Controvers. 3. lib. 3. cap. 26. sect. 12. hath these words; 
d Cum res aliae sunt conscientiae, ad forum coeli (ut cum Canonistis loquamur) pertinentes, aliae sunt humanae atque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad forum soli; in rebus sacris, divinis, ecclesiasticis nunquam judicium Magistratui Civili, ac ne Imperatori quidem delatum est legitimè: quia res sacrae sunt regni & cognitionis alterius.  Whereas some things are matters of conscience, and (to speak with the Canonists) belong to the judicatory of Heaven; others, humane and temporal, appertaining to an earthly judicatory; the judicature of things that are sacred, divine, and ecclesiastic, was never lawfully consigned or given to the Civil Magistrate, no not to the Empèrour himself; because holy things are of another kingdom and cognizance.  
P. Martyr. Loc. Com. Clas. 4. loc. 4. sect. 1. 
e As he is cited by Apollonius, Jus Majestatis circa sacra. part. 2. p. 261. Hinc Martyr scribit tantùm spiritualibus rerum divinarum judicia deferri oportere.  affirms, that the judicature or judgement of spiritual things, ought only to be granted unto spiritual men.  
Gulielmus Apollonius, a learned Minister in Zealand, and yet living, in his writings entitled, Jus Majestatis circa sacra, is full of the Doctrine contained in the former testimonies. In the former part of the said book, he gins his fift Chapter thus; 
a Conscientiae hominum in rebus, purè spiritualibus, non subjacent Imperio hominum: potestate coactiuâ armatâ, non imperantur res conscientiae, quae secundum naturam regni Christi, quod voluntarium maximè populum deposcit, procurandae sunt.  The consciences of men, in things purely spiritual, are not subject to the commands of men: matters of conscience are not commanded by a coactive armed power, but to be promoted according to the nature of Christ's kingdom, which mainly requires a willing people. And a few lines after adds, that 
b Solo Christo sibi Imperium & legislationem in Ecclesiam reservante.  Christ alone reserves unto himself, the command and legislative power over his Church.  
Again, pag. 260. 
c Potestas igitur Magistratus coactiva est, & invo luntario etiam imperat, juxta Apostolum, Rom. 13. Muneris igitur Authoritate judicia Religionis, quae suasoria sunt, & tantum voluntario imperant, non administrat, quà Princeps.  Therefore the power of the Magistrate is coactive, and commands even him that is unwilling, according to the Apostle, Rom. 13. Therefore by the Authority of his place, and as a Prince, he doth not interpose or rule in judgements concerning Religion, which are suasive, and bear rule only over him that is willing. It were easy, if necessary, out of the writings of men of the most approved judgements, and greatest abilities and worth in every kind, since the Reformation, to make the pile of testimonies, for the confirmation of the premises, far greater. To which also, if I intended any large discourse, divers Authorities out of the ancient Fathers might be added; But I shall conclude with that of Hierome in Esa. who expresseth himself thus; 
d Utinamsilios hereticorum & omnium qui decepti sunt, spiritualibꝰ interficiamꝰ sagittis, i. testimoniis Scripturarum.  I wish we would kill or slay the sons of heretics, and of all those that are deceived, with spiritual arrows, I mean texts and testimonies of the Scriptures.  
I shall not for the present make any further breach upon my Readers patience, by any further accumulation of Authors or Testimonies. I trust it fully appears by those already presented, that I have neither said nor written any thing, but what for the substance, scope, and import of it, runs parallel with the judgements and writings of the most orthodox and approved Writers of all ages, both ancient and modern, as well domestic as foreign. In which respect I have a pregnant ground of much confidence, that I have not any ways (especially not wilfully, not presumptuously) violated the least of the many and great undoubted privileges of Parliament, having kept myself so close to the so generally received and professed principles of mine own profession. The least glimmering of that light, which should discover such an impious and unchristian miscarriage in me as this, would be as the shadow of death unto me.  
But besides that grand and bloody suggestion against me, that I should presumptuously and wilfully undermine the undoubted Privileges of Parliament by the very roots, (a crime which my soul from the very root abhorreth) there are others of like nature, though not degree, wherewith the Gentleman hath stained his paper here and there, which will prove dead flies in his own box, not in mine. He chargeth me, p. 21. that in stead of my Parishioners, I have gathered an Independent Congregation to myself, out of divers Parishes, and mine own; that I prescribe a Covenant to them before they be admitted members of it: that I neglect my Parishioners, preaching but seldom unto them, though I receive their tithes. If these things (or almost any one of them) be true, let Mr. Prynne keep his honour and place at the bar, and let me be hoisted; but if otherwise, contrariorum contraria sint consequentia. But let me answer.  
1. I am, and ever have been so far from neglecting my Parishioners in preaching seldom to them, that it will be acknowledged (I verily believe) by some hundreds of them, that scarce any Minister in or about the City, or throughout the whole kingdom, have been more diligent, laborious, frequent or constant, in the work of the Ministry, than I have been amongst them from my first coming unto them, unto this day: For several years together (without some special hindrance) I preached constantly thrice, often four times; sometimes five or six times in a week unto them. And whereas their Covenant and agreement with me was (under the hands of some of them in writing) upon my condescending to their request, of preaching two expository lectures weekly unto them, to find me an assistant to preach once on the Lords Day, this assistant, after some short continuance, departing to a place of better accommodation, whilst I was able, I both continued my two weekly Lectures, and besides preached twice unto them on the Lord's Day by myself, when I was able; by the ablest I could procure, when I was not able myself, notwithstanding, I never received so much as a penny (to my knowledge) from any of them, for a whole years labour in preaching those two weekly Lectures; nor did I receive above 12. 1. 10. s. a year for them at any time. Since I was necessitated to discontinue these two weekly Lectures (for which, as I have said, I received nothing for a whole year together, nor was likely to receive any thing any more; though this was the least ground or reason of their discontinuance) I have upon the request of some of them, and that without either promise or hope of any pecuniary consideration at all from any man, engaged myself (and performed hitherto, and that with advantage) to expound some part of the Scripture before Sermon on the Lord's day, as oft as I should have liberty and opportunity to preach myself. Nor did I ever diminish my Parishioners portion in my ministerial labours or attendance in the least, for that Congregations sake, which the Gentleman is pleased to baptise by the name of Independent; nor did I ever preach to this Congregation apart from my Parishioners. Sometimes (I confess) I prayed with them, and now and then debated a question in mine own house, but ever with my door open, and liberty given to any of the Parishioners to come and partake in those exercises; which several of them have from time to time accepted of, and been present with us. The reason why I preach not to some of them as oft as I was wont to do, is only because they do not come so oft to hear me, as they were wont, yea my innocency in respect of this part of my charge, was fully attested under the hands of 45. of my Parishioners (the greatest part, if not the whole number of them, being of the best affected both to Parliament and Religion in the whole Parish) in a Petition tendered unto the Honourable Committee, before which I was called, for my continuance with them.  
2. Whereas I am charged with receiving their tithes; my answer is, 
The Parsonage is impropriate in the Parishioners hands: the vicarage only endowed with 11. l. per Annum.  that I demand no tithes of any of them; nor have I, or ever had I any right to do it; Nor have I ever received any thing from them in the nature of tithes, but as their voluntary Contribution; For this last half year I have received very little above 20. l. (excepting only the one half of the yearly rent of a small house, let sometimes but for 12, never for above 14. l. a year.) Out of which sum, 12. l. 10. s. being deducted for the rent of my house, the remainder is of as low a proportion, as envy herself lightly can desire for the maintenance of a Minister, his wife, and 7 children, (most of them very small) in such an expensive place as this City is. But if Mr. Prynne knew how small a proportion of subsistence it is that I now receive, and what my labour & pains are amongst my Parishioners notwithstanding, I verily believe, that in stead of upbraiding me with receiving Tithes, he would pity me that I receive no more. It is well known that there are many Ministers in and about the City, that receive more for preaching once a week; yea divers for preaching but once a fortnight, than I do for preaching twice weekly, besides my labour in expounding, not much short of that in preaching; and yet I think there is no man that judgeth their consideration greater than their work. But as for those who found themselves aggrieved, and appeared petitioners against me, I understand by the Churchwarden, who gathereth that slender allowance which my Parishioners amongst them think me worthy of, that they have made a very provident use of their exceptions against me, and have saved their purses harmless for a long time.  
3. Whereas he chargeth me to have gathered an Independent Congregation to myself out of divers Parishes and mine own, I answer:  
1. That I know not what he means by gathering. If his meaning be, that I have gone about from place to place (as gathering, especially of several things into one band or bundle, imports) to desire or persuade any man, man or woman, rich or poor, young or old, to be of my Congregation, or to the way wherein my Congregation walketh, I utterly deny the truth of this charge. I I never opened my mouth to any person whatsoever to any such purpose, save only what I have publicly preached in the course of my Ministry in the face of my Parochial Congregation. And what I have here said in this kind, there are many hundreds, if not some thousands to testify. If by gathering such a Congregation as he speaks of, he means the receiving of persons upon their Christian requests and desires in a Church relation, and so as to become a Pastor unto them, in this sense (which is yet very unproperly called a gathering) I confess this part of the charge (or commendation rather) to be in part true; I have with the consent of my Parishioners in a public Vestry, received some out of other Parishes in such a way; who yet have liberty upon request at any time (yea and without request, if they think not good to make it) to withdraw themselves to any other Pastor or Congregation, for their better accommodation in their spiritual affairs. Of what I have done in this, I am ready to give an account with meekness, unto any man that shall require it of me. But  
2. Whereas I am further charged to prescribe a covenant to them before they are admitted, I answer, let them all be called before a Magistrate, and (if it be thought meet) examined upon oath, (though I believe there be very few of them but will speak the truth without any such engagement) I do not think there is any one of them that can say that there ever was any other covenant prescribed to them in reference to their admission, but only their consent of walking with us, and that testified by themselves (without any prescription or injunction by me or others) in their own free desire and request of coming in to us. As for those agreements that were drawn in writing in a Parish Vestry, & which were brought in by me to the Committee before which I was called, besides that I had no more an hand then divers others in the draught or forming of them, they were never urged nor pressed upon any for their admission; but whosoever expressed any desire of coming in unto us, and joining with us, if there were any Christian ground to judge them meet for such a relation, they were without any further covenanting entertained by us.  
3. (And last to the charge in hand) whereas he calls this Congregation of mine, Independent, by way of opposition to the Parishional Congregation; my answer is, that I cannot understand, why or wherefore the one should be termed Independent, more than the other. I verily believe, that that which is called Independent, depends every whit as much upon God, upon the Scriptures, upon Principles of reason and equity, as the other, and claims as little exemption from the authority or jurisdiction of any of these, as the other. And the truth is, that dependency upon these, is as much (for matter of dependency) as can with reason or good conscience be required or expected from any man. dependency upon man, is pronounced accursed by God. Cursed be the man that trusteth in man, and maketh flesh his arm, Jer. 17. 5. Or if by Independent, he means, that which will not submit in the government of it, to that which shall be recommended or imposed upon i● by an Ecclesiastic authority superior to itself; I answer, 1. That that which bears the heat and burden of the name, cannot as yet (however) be called so, more than the other; because there is nothing at all yet either recommended unto, or imposed upon either, by any such authority 2. Though haply it likes not Imposition so cordially altogether as the other, yet let that which shall be imposed, be according to the will of God, and mind of Christ, if God will please to give eyes unto it, whereby to see it, confident I am, (and do hereby engage myself for it as fare as my interest reacheth) that it will and shall submit as willingly, as cheerfully thereunto, as the other. If he therefore asperseth it with the name of Independent, because it will not say, God speed to him that bringeth the Doctrine of blind obedience unto it; I trust it will (I am sure it may) sit down by the reproach, as by its glory. I am all thoughts made with the fullest assurance, that (for the generality of them) as well the Persons as Congregations in the land sir-named (but far out of the propriety of the word) Independent, will as soon submit to be led by a young child (as the Prophet speaks) in a way of reason and truth discovered unto them (much more by men of wisdom and place) as any other either Persons or Congregations whatsoever in the land.  
Whereas my learned Accuser further taxeth me, as having refused to baptise some children, and to administer the Sacrament to my Parish for some months; I answer,  
1. That for the latter, I have done nothing in it, but what hath been done by very many godly Ministers in and about the City, (as is known to thousands) yea most of them (if not all) of a different judgement from mine in the point of Church government, yea some of them (if my memory deals faithfully with me) of the Assembly itself.  
2. I proffered unto that honourable Committee before whom was called, that if either themselves, or any other would please to assign me a rule by which I might safely walk in that administration, I should be willing to take up again what I had laid down for a season, and to accommodate with my Parishioners in that ordinance. For as for the rule prescribed by the Rubric in the book of Common prayer, themselves seemed not so well satisfied with it.  
3. For some of those, who out of the smart of this sore petitioned against me, I believe they are so fare disadvantaged by an incapacity of this ordinance, that the largest charity of a conscientious Minister (of what judgement soever for Church-government) would not redeem them.  
4. Whereas several Ministers in and about the City, yea some of good report and esteem; nor should I mistake for matter of truth (whatever I may do in point of good manners) if I should say, some very near related unto the Assembly itself, have demanded and had pretty considerable sums, some twenty pound, thirty pound, yea some forty pound a year of their Parishioners only for their consent and leave that the Gospel might be preached unto them out of their Pulpits, by such a Minister or Lecturer as they should choose; I have been so far from tying my Parishioners to this appletree, that I not only gave my consent freely unto them to choose what Minister they pleased, either to preach or to deliver the Sacrament unto them, but further offered them twenty, thirty, yea, if it were forty pound a year out of mine own allowance (in case they would still continue it to their former proportion; for otherwise I could not be able) toward the making up a valuable consideration unto him for his pains whom they should choose in such a way.  
5. (And last) for the latter; I confess, that since my first coming to the place and people with whom I yet am (which wants but a little of eleven years complete) I have refused the baptising of two or three children of my Parish; but upon such grounds, the opening whereof (if it were meet to publish them) would (I verily believe) make all contestation and complaint against me in this behalf ashamed. I fear, I have made myself a fare greater transgressor, by not refusing, then by refusing in this kind. And besides, if my intelligence will bear the weight of that confidence which I lay upon it (as I think it will) in case such omissions or refusals as these, be just matter of offence, the Assembly itself will not in all the Presbyterian members thereof be found innocent.  
The third and last grievance of which I complain in my overoffended adversary, and petition the wits and charity of men in all their conjunctions throughout the world for relief; is his extraction of so many crooked conclusions of his own out of my straight premises. It is somewhat an hard case, when one man shall beget children, and another be made to keep them. Because I say in my Epistle, that there is cause to fear, lest the truth, which only is able to make us free, should by being rejected and opposed by us, increase our bondage and misery: And because I only cite that saying of Nazianzene, p. 44. that he never saw good end, or desirable success of any Council, or that they procured any decrease, but rather increase of evils, with some few other as innocent and well meant say as these, he chargeth me (p. 18. l. 1.) with tacitly reflecting upon the present religious Parliament and Assembly, raising needless fears and jealousies of them both in matters of Religion and Church government, as if they really intended to increase our misery and bondage, by rejecting and oppressing Truth. Surely the worst digestion that ever was, never made such gall of such honey in any man's stomach. I wonder what Logical sympathy, or Symbolical property there is between my foundations, and Mr. Prynnes superstructions? They have not so much as a quartile aspect the one upon the other. Because I say, There is cause to fear, lest the truth being rejected and opposed, should increase our bondage and misery, (which is nothing else but what the Scriptures themselves will abundantly justify and warrant) doth it therefore follow, that I reflect, or raise needless fears and jealousies, either of Parliament, or Assembly? When the Apostle Paul wrote thus to the whole Church of Corinth: Know ye not that the unrighteous shall not inherit the Kingdom of God? Be not deceived; neither fornicators, nor idolaters, nor adulterers, nor thiefs, etc. shall inherit the Kingdom of God; did he reflect upon the chief persons amongst them, or raise needless fears and jealousies of them in the minds of the rest, as if he suspected them more than others for the practice of such sins? Was it not a serious admonition, a cautionary doctrine that equally respected them all, without the least accusation of any? I do not say, that there is cause to fear lest the truth should be rejected or oppressed by any, or any sort or rank of persons amongst us; I only profess my fear, that in case it shall be no better entreated by us, it will increase our bondage and misery, from what rank or sort of men soever amongst us it shall suffer in that kind. Such deal as these with a man's harmless and in offensive say, are a temptation of like tendency and danger, with that which David encountered, when he reasoned thus with himself; Verily I have cleansed my heart in vain, and washed my hands in innocency. If a man had the least mind to pick a quarrel against all fair and faultless speaking, and to speak nothing but swords, and spears, and hot burning coals for the time to come, such constructions as these are, are proper nourishment for such an inclination to feed fat upon; yea enough to set the smoking flax into a lightsome flame. But that God, whose Grace hath been shield and buckler unto mine innocency in this kind hitherto, will (I trust) protect it by the same hand, in the midst of these and all other provocations whatsoever, until the day of its coronation. Jesus Christ did not give over his gracious occupation of casting out Devils, because some charged him that through Beelzebub he cast them out. Malè audire, cùm benè feceris, Regium est. Some other impeachments there are of like nature with this, managed against me in that paper, which hath interrupted my peace and studies hitherto; but it is the fate of ungrounded imputations, Spreta exolescunt, they soon wax old and vanish away, if they be neglected.  
Thus have I fairly, and (I trust) fully acquitted myself in all things charged upon me, by way of demerit, and crime, in Mr. Prynnes Observations. What further is charged herein upon me by way of weakness, and insufficiency, in point of argument and reason; I must crave a few day's respite, and I doubt not but I shall bring in a fair account of this charge also. As for that empty Pamphlet, called Faces about; the Author of it, what face or faces soever he had (for it may be he carries two in a hood) it seems he dares show none. He fears his Name would have suffered, if it had been seen in the company of such a piece. Yet the truth is, that the paper is a glass, and there is the face of a man (such as it is) to be seen in it. The man that looks out from behind the lattises of the lines of it, is ignorant that the Lord of glory was numbered amongst transgressors, and crucified between two thiefs: or else he would never have thought to disparage me, by putting me into the same account with Socinians and Arminians. It is the saying of a Roman Historian: Post Carthaginem, vinci neminem puduit; After Carthage was taken by the Romans, no City or Nation thought it any discredit to be overcome by them. Jesus Christ being crucified with malefactors, hath spoiled their market, that desire to sell men's reputations under disgrace, by coupling them with names or persons of any infamous resentment whatsoever.  
FINIS.