you peremptorily conclude, that this is an undeniable Scriptureauthority for the lawfulness, use, of parliaments, councils, synods, under the Gospel, upon all like necessary occasions; and for their power to determine controversies of religion, to make canons in things necessary for the church's peace and concerniment, maugre all evasions, exceptions,' of Independents to elude it.'.. Why the apostles sate not as apostles, but as ordinary elders, etc.; we lay this ground for the contrary, scil., That they sate as apostles; because not [no] ordinary elders, as elders, can say, 'It seemed good to the Holy Ghost and to us;' but the apostles, as apostles, might say so; because, in any doctrinal point, they had the promise of the Spirit' to be led into all truth, as upon whom the church was to be built. If they sate as ordinary elders, then their decrees did no further bind than as they might appear to agree with Scripture; otherwise, elders as elders may bind the conscience, let the decree be never so wicked!.. Though the apostles might have done it alone, yet they would not, but called together the elders and brethren, yea, and 'the whole church' at Jerusalem; hereby to give a precedent to all presbyters, or elders of churches, that in cases of difference arising, they call the whole church' together for assistance and counsel therein. In so doing, the apostles diminished nothing of that judicial power and authority which Christ left with them for deciding of controversies, being infallibly guided by the Holy Ghost; while they thought it not fit to do such things, in a corner, which concerned the whole church.'.. But, good brother, for all your punctual quotations of that Scripture, you do not, all this while, tell us which is the main of all-that which we find in the 28th verse of Acts XV... ... We challenge you to show us any parliament, council, synod,' ever since the apostles, that could or can say thus, 'It seemed good to the Holy Ghost, and us,'-' to determine controversies of religion, to make and impose canons to bind all men, etc.'.. Never let any man press upon us that Scripture, that synod, which hath no parallel in the whole world; and so is no precedent, pattern, for any council, synod, parliaments!.. Bellarmine, upon the same Scripture you allege,das also our late prelates have usually done,-would deduce the same conclusion that you do for human authority in binding men's consciences to which, Chamierus thus answereth, That this consequence holds not; 'because there is not the same authority of the apostles and of other pastors of the church; for, with those the Holy Ghost was extraordinarily present, so as what they propounded did simply proceed of God: but other pastors have no such extraordinary assistance of the Spirit; and, therefore, their decrees are not to be paralleled with the apostles' decrees. Which is a special difference in binding of the conscience, which hath itself for witness and God for the only judge; therefore, when it hath anything commanded of God, it must needs stand bound.' Where-inter cætera- is to be noted, That

e

b Eph. ii. 20.

c Acts xv. 4, 22.

a John xvi. 13. d Acts xv. Panstratiæ Catholicæ; tom. iii. De libertate Christiana, lib. xv. cap. x. De pohibitis Idolothytis, sanguine, et suffocato. "Illis aderat extra ordinem Spiritus Sanctus, &c."

God is the only judge' and binder of the conscience! the great question in controversy at this day. But you will here object, That, although, as before you say of priests, a council, or synod, have not this authority to make and impose binding decrees, yet a parliament hath! And you deduce it from this synod, Acts xv. Now, truly, brother, by your favour, this doth no way hold proportion, That that which you call a 'synod,'-as a pattern for binding decrees,-should not qualify a synod of divines with the like power; and yet [you] transmit it over to a 'parliament' for binding authority over the consciences of a whole nation! Surely, that apostolic assembly, or church-meeting, was neither a parliament, nor diet, nor senate, nor any such thing; that you should build any such power of 'parliaments' upon it.. therefore, good brother, be not so peremptory, but take in your top-sail; too high to bear up against so stiff a gale both of Scripture and reason.

"But I come to your twelfth and last interrogatory: this is concerning the lawful coercive power of civil magistrates in suppressing heresies, etc.;' or, 'setters-up of new forms of ecclesiastical government, etc.'a For answer hereunto:.. For a man's practices, of which alone man can take cognizance, if they be against any of God's cominandments of the first or second table, that appertains to the civil magistrate to punish; who is, for this cause, called 'custos utriusque tabulæ, The keeper of both tables :' and, therefore, the apostle saith, For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same for he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil.' So as we see, here, what is the object of civil power; to wit, actions, good or bad: not bare opinions, not thoughts, not conscience, but actions: and yourself exempts the preaching of the Gospel and Truth of God, from being restrained by the civil magistrate. But now, brother, the time hath been, and somewhere is, and will be, that the Truth' of God hath been withholden 'in unrighteousness; and, by the civil magistrate, punished with death; being condemned for heresy! And you see, in these days, great diversities of men's opinions and judgments... You think my way erroneous; and I may do as much for you: .. but so long as we differ only in opinion, which of us shall be punished first; or which of us is in the error? you write books, I write against them; yet, sub judice lis est, who shall be judge, you or I? Surely, neither! Among other things, you would have the civil magistrate.. to suppress, restrain, imprison, confine, banish, the setters-up of new forms of ecclesiastical government, without lawful authority... But what, if I prove that which you call a 'new' form, to be the old form; and the lawful authority' of setting it up to be of Christ ?.. You may be a civil judge one day; remember then, brother, that, if I come before you, you meddle not with my conscience, nor with me for it... So ends your book; and so my d P. 12.

answer!

a P. 11.

b Rom. xiii. 3, 4.

c 2 Thess. ii. 12.

"Now, brother, you have since published a third book; partly in answer to your first answerer, and partly touching Mr. John Goodwin. I leave the parties interested to acquit themselves; only your stating the question, in the conclusion of the book, I could not omit: Whether a whole representative church and state hath not a great, or greater, ecclesiastical jurisdiction over the whole realm and churches, with all the members, than any one Independent minister or congregation challenge over their members ?..' If the jurisdiction' of the churches you call 'Independent' be good, as having Christ for the founder and owner of it, as we have clearly proved, then, certainly, it will prove the greater; for magna est veritas, et prevalebit: Christ's kingdom shall stand up when all opposite, earthly, kingdoms, like earthen vessels, shall, with His iron rod, be dashed in pieces. This for the clause. Another passage, in the same book, is touching my person; where you say, 'that none of us three brethren-sufferers suffered for opposing bishops' legal authority; or any ceremonies, by act of parliament established.'.. I openly, for the space almost of a twelvemonth, immediately before my troubles, preached.. every Lord's day out of Col. ii. 8-23; so as when I was summoned into the High Commission Court, the articles read against me were not only for my two sermons, Nov. 5th, but also for those other sermons against the Ceremonies... And concerning my opposing of Bishops themselves; not only their extravagancies, for which I also was censured, and suffered; you may remember one passage, in that book For God and the King,' affixed to the Information, 'Were there a law in England, as once among the Locrians, that who should come to propound a new law he should come with a rope about his neck; I would be the first, myself, to petition the parliament that the government of bishops might be abolished, and another set up more agreeable to the Scripture... I confess, were I to make such a proposition now, I should as much alter my style as the condition of this present time differs from that I should mount much higher! And do you not think, brother, that this helped to put the hangman's knife-though not the 'halter— so close to the very roots of my ears, that it opened the wider sluices for the blood to stream out-with yours, my dear fellow-sufferers,-to fill the Whore's cup ?'.. Although the more cautelous and self-wise, or discreet, any of us, but especially myself, then was, to avoid the 'fear' of men or force of law, certainly now, brother, it abates so much the more of the honour of that suffering: and the less honour, the more shame... Let us now make it up, by being zealous for our Christ in

"A full Reply to Certain Brief Observations and Anti-Queries on Master Prynne's Twelve Questions about Church Government: Wherein the Frivolousness, Falseness, and Gross Mistakes, of this Anonymous Answerer-ashamed of his Name, and his Weak Grounds for Independency, or Separation, are modestly discovered, refelled. By William Prynne, of Lincoln's Inn, Esq. Lond. 1644." 4to. pp. 24. This "third book," spoken of by Burton, was replied to under the title of "A Modest Answer to Mr. Prynne's Full Reply,' &c. 1645." 4to.

b Supposed to be Henry Robinson, in p. 4, 6, &c. of Prynne's "Vindication of Four Serious Questions of Grand Importance, concerning Excommunication, &c. 1645." 4to.

e See back, vol. i. p. 555.

d Rev. xvii. 4.

e Prov. xxix. 25.

labouring to advance the throne of his Kingly government, in all our souls, and over all the churches of the saints; and, with those fourand-twenty elders,' cast ourselves and crowns before Him that sitteth ' on the throne,' saying, Thou art worthy, O Lord, to receive glory and honour and power,' for evermore: Amen. And let this be our main contention, Who shall most honour Christ, and most love one another! Farewell."

CHAP. LVI.

APOLLONIJ.-BAILLIE.

MUCH of the matter which will immediately follow the particulars of the piece about to be examined here, will be greatly increased in interest by juxtaposition, notwithstanding the apparent discrepancy in dates. At present we have to do with "A Consideration of Certain Controversies at this time agitated in the Kingdom of England, Concerning the Government of the Church of God. Written, at the Command and Appointment of the Walachrian Classis, by Guilielmus Apollonij, Minister of the Word of God at Middleburgh. And sent from the Walachrian Churches, to declare the sense and consent of their Churches, to the Synod at London. Octob. 16, 1644. Stilo novo.— Translated out of Latin according to the printed copy. Lond. 1645." 16mo. pp. 151.

The Dedication, dated Nov. 1, 1644, is set out with the styles and titles of three "Most excellent, most noble, magnificent, and most illustrious Lords" of the United Provinces of the Netherlands; and they are told in the name of the chief author, that "The Pastors of the Churches of the Walachrian Classis, being moved with the deplorable face and condition of the English Churches, would gladly contribute some assistance for the quenching of that flame of controversies risen amongst them, concerning the Discipline and Spiritual Government of the Kingdom of Christ; and afford not their prayers only, but their counsel and assistance also, meet for composing these contentions, whereby the billows of dissensions might be assuaged, and happy peace restored to those troubled churches. By their authority, therefore, and command, they have employed me in this present work; and out of pure zeal and brotherly love to those churches, have lately enjoined me to exhibit to the Assembly of Divines at London our Ecclesiastical Government, proved by the Word of God, and confirmed by the grounds of holy Scripture and the consent of Reformed divines. Which work being now finished, and, after a diligent examination by those Pastors, approved, I offer to your most noble and most excellent Lordships."”. .

a Rev. iv. 10.

"Consideratio quarundam Controversiarum, ad Regimen Ecclesiæ spectantium quæ in Angliæ Regno hodie agitantur; ex mandato et jussu Classis Walachrianæ conscripta. Lond. 1644." 16mo. pp. 180.

This is followed by an Epistle "To the Synod at London," dated as on the title-page.

"Reverend and Beloved Brethren in Christ,-We have received by your most courteous Letters, written, some months since, to the Churches of Zealand, an express testimony not only of your entire friendship, but also of your confidence and sincere affection towards us, into whose bosom you were pleased to pour forth your fluctuating minds... O that our eyes were resolved into fountains of waters, that we might lament, day and night, the desolations of the people! Our mind trembles to hear the desperate counsels and wicked attempts of those whose endeavour hath been to blot out from amongst you the whole face of a Reformed Church, and totally to hinder all better counsels; and have brought it thus to pass, that the band of the kingdom being broken, all things are now involved in a cruel war; all hope of peace and agreement taken away, and the happiness of church and kingdom overthrown. But, as God doth by his favour prosper right counsels, so, for the most part, he brings the wicked plots of men upon the heads of those who contrive them... We pray, therefore, that He who knoweth what is conducing to the good of mankind, of his church, of you, would vouchsafe to inspire such counsels into the hearts of Princes which may restore to you godliness, together with holy agreement and prosperity; since we see we have nothing but prayers left for the assuaging the floods of troubles amongst you... God hath sent a fire into your lands, not to consume the golden and precious vessels of the Lord, but to purify the sons of Levi, and to cleanse his house from the dross and filth of false and adulterate worship, superstition, schisms, errors and offences; that there be offered, in all your borders, a pure offering of spiritual worship according to God's institution. For how great a thing are we to judge this, that these troubles of your churches have produced this holy Covenant' between the three kingdoms,.. and engaged you all really, constantly, sincerely, and to your utmost power, to labour and endeavour to defend and maintain the Reformed religion of the Church of Scotland.. against the common enemies : .. as likewise to bring the churches of God in these three kingdoms to the nearest conjunction and uniformity in the Confession of Faith, Form of Church-Government, Directory for Divine Worship, and Form of Catechism; that all you, and your posterity after you, may as brethren live in the true faith and mutual love, and that the Lord may be pleased to dwell in the midst of you... We beseech you, therefore, in the Name of God, that-denying all human affections, you deal faithfully in this business-you do wholly cast forth of the House of God not only the Bishops' tyranny, and superstitions already suppressed, but also heresies and schisms, and whatsoever is contrary to sound doctrine and the power of godliness, as your oath asserteth... Unless you do timely withstand the spreading gangrene of Separatists, and the unlawful conventicles of schismatics, farewell all sacred discipline of the church; due policy, and spiritual government! We have had experience, in the troubles of our churches, of the subtilty of those who, being day and night intent on innovating, leave no stone unmoved; go to and fro by sea, by land, to gain disciples and patrons