HAving perused a paper in forme of an Epistle, subscribed a Letter written by John Lilburn, &c. to William Pryn Esquire, wherein you take occasion in your Exordium, to intimate that honour God vouchsafed you to be a witnesse to the Truth with Master Pryn, under the reign of Episcopall ty­ranny. [Yet there is a vast difference between the grounds of suffering on the one side, and on the other: Paul tels us of suffering as busie bodies [God grant this charge fall not upon you.] And indeed it is not so much the suffering, as the suffering like a Christian, that is acceptable with God, or esteemed worthy of honour before men] from whence you draw an Argument to prove an affection in people to­wards you, to the misleading of their judgements, causing them to build with too much confidence, on what shall be spoken or written by you, without due examination; never eying or considering what is said, so much as the persons speaking: who they be, you give me not to understand, except in Generall [your constant practice in cases subject to doubts] as if your charge did reach to all, and not unto particulars, the latter of which I conceive comes nearest Truth; It being the weaknesse of some not able to judge and determine of these things, or the wilfulnesse of others that have judgement, yet willingly permit the mists and fogs of darknesse to over-cloud it: when as the more learned and instructed receive things not upon bare affirmation [a mighty pillar for uphold­ing your foundation] but with judgement, what they find is most agreeable to Truth in their understandings, setting by what upon search [not upon phansie] they find not consonant to the Word, and this is done, without any prejudice to, or pre-judging of the abilities of those that excell them. How ever you are pleased to conceive of others in this particular, I heartily wish you were not, or would not be ignorant of one thing.

To consider how much of this spirit rules in those that are contrary minded to Master Pryn, or any adhering to him in judgement; and if I mistake not [Page 2][presumption laid aside] your self is not a little guilty in this charge.

2. The second particular I find in order to be spoken of, is, Master Pryns bit­ter and unsavoury language (as you say) against the Saints of God, and the unspotted wayes of Jesus Christ.

To this I reply, That what bitternesse, &c. you may meet with (exceeding your own) was not (I dare affirme) against the Saints of God truly so, walking in the unspotted wayes of Jesus Christ [neither can be collected from any thing by him written] But against those phansies and strange Enthusiasmes, which those that call themselves Saints by way of priviledge and prerogative, [which yet I see them not to be] and under that notion take a liberty to vent and broach Doctrines and conclusions contrary to faith and good manners, tending directly to Anarchy and confusion, against these his zeale was powred forth, as it were, without measure, that he might oppose these tenents and doctrines of novelties which creep in upon us daily by succession: And that such a spirit is not altogether without president. Observe the temper of Paul against him who would have perverted the Truth, Acts 13.10, 11. Not that from hence I would go about to justifie what flesh and blood may sometimes do through frailty, but to let you see in some cases it is lawfull to speak with Authority: And if you will but cleare your eyes and look on things and persons impartially, you shall behold [as formerly you might] leading presidents from men of your own spi­rit, before Master Pryn did undertake to engage himself in this controversie, at which willing and wilfull ignorance I stand amazed.

3. The third thing that comes next to hand, is M. Pryn's great confidence, weak and unsound Arguments [thus you.]

To which I say, that whereas you would make void and of no effect, those va­lid assertions of M. Pryn's, which are esteemed at so low a rate in your judge­ment, till I find that you or any of yee produce others of more weighty conside­ration, you shall give me leave to spare my weapons in this encounter.

4. The fourth Complaint making it's way, is, the robbing you of your liber­ty in the publique use of the Presse.

This I judge an act of wisdome, and not of bondage [as you insinuate] For might every one speak in publique what the madnesse of his brain and his de­luded phansie leads him to, there would be no end of strife, but a world of con­fusion, who would not plead conscience if that might protect them, yea, even for the most [...] opinions, as well as you, backt with Scripture and reason [as they suppose] [...] perverted to their own destruction: till you can assure me of divine Writ, for this your bare word will never satisfie nor prevaile for such licentiousnesse.

5. The fifth Enemy with which you contend, is the Black-coats, who ende­vour to lay lower than the dust [a rare secret] a generation of men, whom they falsely call Sectaries, [you fight against your own light, were there that aboun­dance of knowledge in you, as you pretend to, this Word would have been re­ceived without damnation; but to remove that scruple, let me tell you, your te­nents and practice, and the doctrines of many in your way is schismaticall, how far short it fals of hereticall time will demonstrate: To proceed, you say men that have in the uprightnesse of their hearts without Synodian-like ends ventur'd [Page 3]all for the good of the Parliament: How I shall be assured of all this, or any man else, my soule enters not into this your secret, but gladly would find some satisfaction, that I may be able to beare witnesse to the truth of this now deli­vered. Let me expostulate the case a little with you: What have yee done more than yee shou'd, nay then in conscience yee ought to do, wherein have you, or any of yee excelled others, that none can reach up to the height of those suffer­ings yee lye under, shew it me; Are there not thousands that are equall with yee in this lot, and as many that excell yee, whose silence speaks them praise­worthy: worthy: men that for religion are but babes in Christianity, in respect of what yee seem to have ascended to; Is this for the honour of Christ whom you pro­fesse to be your Lord and Master, thus to complain, and bespeak the compassi­on of men from an argument of misery felt or feared, as the five Independant Members have done before you: Have you thus learned Christ? What though yee have cast all into the banck, must yee receive it presently with usury, or yee are undone; have yee not the same God, the same cause to manage as at first; Why grow yee weary in well doing; dare yee not trust God with his own, or with what yee charge upon him as his? Which yee are so confident of, for the rightnesse and onlinesse of the way, and have extolled even to the heavens for the justnesse of it: Verily this presages a large measure of selfishnesse in all your actions, that self stands so long upon the stage in so few lines, to justifie its masters integrity: And for your more than a third part of this Epistle, that fals so heavy upon the Tribe of Levy, wherein have yee received prejudice by them, or heard words from them, are they not (rather) become your enemies, because they speak the Truth. If the Truth have suffered through their un­faithfulnesse, it will speak its own priviledge in Gospell language, and not in bitter invectives beside reason: Doubtlesse, arguments with wise men are the way to conquer, but with simple ones the language of fooles; had you charge against them, proceeded from judgement, your paper had not been so empty of accusations, nor so froughted with froth and vanity.

6. The sixth Accusation fals heavy on the Synod, whom you compare for tyranny, to the Spanish Inquisition.

Here your bare affirmation must stand up in the place of Arguments [an easie confutation] Ipse dixit must suffice for the subjecting my faith to this or the other mans phansie: when by cleare demonstrations you shall resolve my judgement in this particular, I shall answer as becomes Christianity, till then my determination is that of Solomon, Prov. 27.22.

7. The seventh particular is matter of Complaint on your part, for being reckoned amongst the number of State and Church molesters.

I conceive this charge stands upon a sure foundation; if disobedience to the lawfull power of civill Magistrates, and those Ordinances by them enjoyned, to be observed for a regular proceeding in matters Ecclesiasticall, as well as Civill, [having the advice of godly and learned Divines] so far as they are not disso­nant from the Word, and rests not in their power of necessity to command and presse the performance of, if they will discharge the precepts of God. In this case yee are both Church and State disturbers, which hath been excellently proved by Master Rutherford, Doctor Steuart, and of late by William Pryn, as yet [Page 4]not answered; which charge against you, and men in your way, and of your spirit, hath not falne so heavily as deservedly.

Now to your Propositions, which come next to be toucht at (for I intend no large reply.)

1. To the first I answer, that your contestation will be nothing lesse, than beating of the ayre, strife about words, contention without a ground, because I find not any one to have denied ought in that Position, whereupon you can ground a challenge of controversie: This is but the first peele of the Onion, the second will smell more strongly. And for that,

2. I desire your proofes and arguments, your Scriptures heaped up in abun­dance, engage themselves, but not in your war; I desire to be informed of your meaning, when you tell us of compleat and perfect Lawes: Where are they to be found; and what Kingdom of Christ it is you contend for, whether heaven­ly or earthly, spirituall or temporall? And what kind of Governing and ruling of Christ in this Kingdom, your soules so much long after? Your Scriptures speak of a glorious kingdom which is on high, but condescend not in their in­terpretation to a temporall Monarchy of Christ on earth [the opinion of the A­postatized Jewes] which [seemes to me] you clearly hint at.

3. To third Proposition, I answer by way of concession, that Christs King­dom is spirituall, as it is in the hearts and soules of his Elect, but that it should subsist on earth without relation to outward administration, I find not, nor can you contend for, without the disanulling of your own principles.

4. To your fourth, I judge not the ordinary power of Civill Magistrates to consist in making lawes for the Church, it being peculiar to those which are within the Church, and belonging to the Church, as Pastors and Elders, &c. (Secondly) the power of Magistracy is civill, the power of the Church is spiri­tuall: The civill Magistrate handleth Church matters, as they have relation to the body politique, in judging what is prejudiciall to the Common-weale; but the Church handle them as they may tend to edification: So that I say, the ci­vill power is above Church-men [simply so considered] as they stand members of a Christian Common wealth. And the Church is above the Magistrate, as he is a member thereunto belonging, who is to be edified thereby, or censured in point of scandall: And look as the civill Magistrate hath no power intrinse­cally Ecclesiasticall over the Church or its members, which of its self is supreme under Christs, the King thereof: In like manner, the Church hath no politique power above the Magistrates, who are supreame and accountable to none but God: That I be not misconstrued in his particular be pleased to take this cau­tion, that my meaning is not as if they were no wayes accountable to the Parliament, the supreame Judicatory; neither doe I intend to make of no effect the publique Declamtions of Parliament actions to the whole Kingdome (which is necessary) for whom, and by whom they are entrusted with a super­lative power: But this, that they stand not bound in a particular way to give account to every particular person, but in the Generall: That is my meaning. And although the Church may be, and subsist without Magistracy, yet it is ve­ry usefull to the Church, when Christian, for the preservation of the publique [Page 5]Peace, in case of Schismes or dissentions, by punishing the disturbers there­of, which is not in the power of the Church to do.

5. To the fifth and last, I am not of opinion that persecution for consci­ence is an emblem of righteousnesse, and I think no man hath ever pleaded for such a wickednesse, it any have, I professe they are so far estranged from me, that I never saw or read any such doctrine of devils: yet for the clear­ing of this, I judge a distinction or two not unseasonable.

1. I am to consider of conscience truly so, that is ms led and in dark­nesse, yet willing to receive informati n and instruction, that it may be en­lightned. And,

2. Between a man full of opinions and conceits, mis-led in judgement, pleading conscience, and making it a refuge to shelter false hood, maskt over with the garment of Truth; which is so far from being reclaimed, that obstinately he persists and holds on in his imaginations to the destru­ction of himselfe, the stumbling [if not perpetuall falling] of many others.

3. I must consider of conscience, as it looks upon truths, represented to it, to be errours, that such a conscience is none of Gods deputy, to which I am so far bound to yeeld obedience as absolutely to reject truths as errors, because I so judge: But as they come under the notion of errour, and con­science so esteems them, it may be tollerable, where there is hearty ende­vour, to attaine better instruction.

Lastly, I am to look upon conscience, as it relates to the action, or the manner of performing it; in the latter I confesse there may be, and often is a divine Majesty awing the conscience, that it dares not receive or un­dertake a necessary Truth, nor a lawfull action, by reason of a command that lyes upon the one, or the other, yet I am not to reject them, as altoge­ther sinfull, but as inexpedient till these impediments be removed. And so I have done with your Propositions.

8. The eighth thing to be considered of, is your condemnation and re­probation of Synods and Councels, &c.

To this my Answer is, That there is a lawfull and necessary use to be made of them, with out derogating from Scripture principles, in regard it oftentimes fals out, that in Church government we are to seek, in regard of the right ordering many circumstances: As it was in the times of the A­postles, whom I never find to have attained to that compleatnesse in ex­ternall government, [as is now pursued with so much eagernesse] but they did vary and change, according to the Churches paucity or plenitude [ex­cept in substantials, which we have in as large a measure, if not larger than they had.] But for absolute rules in all things, from which none might va­ry those purer times were not guilty of such a thing, for ought I can find, much lesse this degenerate and back sliding age, into which we are falne: In this condition we now stand in, what course may better be taken (Scripture being silent) then to consult with, and lay before us the practice of primitive Christians and their successours [whether in Synods or Coun­cels, aui altier] to draw from them some light to help us out in what we are [Page 6]ignorant of, or may Hile in, through the want of light to guid us in the due Performance hereof, and so much the more, because our contention de­pends not upon things that are to be beleeved as necessary to salvation, [a wonderfull mistake amongst seduced soules] but relates to some circum­stances in and about the worship of God, what is most convenient to be practised: And experience might let you see if not wilfully blinded, that those dark times attained to more simplicity of godlinesse, than this great light so much applauded for incomprehesiblenesse did ever reach up to; Now I appeale to your own conscience, whether there be not more reason to follow the steps of that little light which was but like the dawning of a day, who had eyes singly fixed upon the glory of their Creator, than run af­ter new light, by many degrees worse than darknesse [of which there is too, much in these dayes] which is by ast with politique ends and ayms in a lar­ger measure than with Truth, and the Churches peace, which hath not been set before their eyes as the chiefe pearle of price, but mastery. The necessity of Synods, &c. is farther asserted from Acts 15. for the ending matters of strife, which arise in the Church, too great for the decision of particular Congregations: There I find a Synod or Councell called by reason of an errour, spread abroad in the point of Circumcision to the sub­version of many soules, as verse 1, 2. do demonstrate. Now if it, had been, in the power of the Apostles to have ended this controversie, acting by a spirit inspired from on high, what means that consultation of the Apostles and Elders, verse 6. Unlesse to give us to understand, that though they had a power as they were inspired by God, yet they did not put forth that power, but referred it to publique disputation with the Elders, as more au­thontique, and as a way more effectuall to draw the Churches to yeeld sub­mission to what should be determined of, which you may see; came to passe afterwards, verse 21. and if they had sate in the capacity of Apostles, I demand what light the Elders could adde to them, that they by immediate inspiration did not decide the controversie, but to hold forth a patterne for after ages to look upon, and to be guided by, and to let us know, that though there be a power in particular congregations, in suo ordine, yet pub­lique determinations of a Synod of godly men, is the surest way to end, strife in the Church of God.

9. The ninth charge flies in the face of Mr. Pryn, who (you say) hath incited men to wage warre against the King of Saints, and his redeem­ed ones.

My soule is at strife within it selfe, to find out whom you mean by this King of Saints, and redeemed ones, whether it be all, or any one of the quinque ecclesian Ministers, and the people belonging to there independant Churches, these redeemed ones: If this be your meaning [as I cannot imagine other wayes] against these [and yet not properly against these, but against, their tenents and notions] is Master Pryn entred into battaile, to plead true Christian lierties? part in behalfe of those that are unjustly, charge as fighters against it: But if you intended it of Jesus Christ, God [Page 7]and man, who truly is King of Saints, and no other, my soule longs for a manifestation of this warfare, that I may know (as well as you) when it was begun against Christ, and his redeemed ones, where and after what manner this warfare is carried on: And let me know by what means I may be assured these whom you stile redeemed ones are his, and none be­sides them (for your words be are this construction without straying) I have looked into their lives, their conversations and beheld their outward commerce and trafficking in the world (for take them amongst the com­munion of Saints, and know them no more, nay, in a lesser measure than Judas was known for a traitour while he remained with the twelve) and I cannot see how you can stampe this impression upon them by way of privi­ledge and prerogative, before many of those on whom your eye is sixed with indignation: For love, faith, obedience, and selfe-deniall, wherein do they excell others, that their superiours may not be brought to termes of equality with them, nay, wherein have many of them (if any of them) out­stript the very blindnesse of, our progenitours, who will certainly rise to judge and condemne this Generation of Professours, for the neglect of, and the not conscionably practising, according to that light they professe themselves possessed with, and to have exceeded all mon in: Surely [...] dark­nesse, which overshadows light is comprehended of the light, much more will light that is of genuine nature dissipate (and annihilate the false rising of fading vapours, that for a season to outward view are glorious and ex­cellent.

10. The tenth charge against Mr. Pryn, runs thus: In that he hath stir­red, up the Potentates of the earth to pluck the Crowne of Christ of his head his Scepter out of his hand, and himself out of his Throne. Weightier accusations, criminations, and criminations were never laid on any mans shoulders, then this you would make Mr. Pryn to beare, where is your proofe for this? I professe I want light to dive into the bot­tom of this work of darknesse, and none am I able to procure from you, but ten degrees more of obscurity: I am not satisfied in your menning, when you speak of the Crown, the Scepter and the Throne of Christ, glorious yea, and transcendently excellent they be; but where shall I find them, let me see: And when Scripture hath spoken, and reason hath given in its voyce, you can prove that these are to be found in the way of Indepen­dency, and in no way else, or that they have more excellency cast upon them by reason of that glorious in manifestation of them in this way above others: And if my Arguments (when weighed in the ballance of the San­ctuary) shall be found too light, and unable to) gain-say yours, my heart, hand, and all shall give place to you, and you shall have the right-hand of fellowship in procuring a blessed and happy union. For my own particular I have examined (as I am able) what ever Mr. Pryn hath done, and have not met with any grounds or reasons of this your judgement: This I find, that to the utmost of my endevours [human frailty excepted] he hath exalted Christs Kingdome, and laboured with the strength of his abilities [Page 8]to keep the Crown on the head of Christ, and to make his Scepter an ever­lasting Scepter.

But whereas you give us to understand what you have done, and do for Christ in exaltation of him, and him alone, yet I find you and all of yee are silent of your failings in the right performance of it, as if yee were already deified: I beseech yee to examine well your inward man, and then tell me whether much of the glory of God be not eclypsed through your infirmities; how have yee sought the honour of God and preferred it above all things, when your own honour steps in and robs God of his due? Is there not an eye looking too much to private advantage, destitute of that singlenesse of heart which of right should take place in those that assume the priviledge of being Christ exalters? What else portends that daily apostasie of so many of yee, that from glistering stars of light (as I have judged) yee are descended almost to an expiring glimmering.

11. The eleventh Charge against Mr. Pryn, stands thus: That he should affirme Christ hath left no rule in his Word for the government of his Church.

I affirme the same in that sense by him delivered, but so speaking, as you have laid it down, there is not to be produced any one passage, so much as looking that way: This he hath laid down as a Truth (which ne­ver was nor can be disproved), that Jesus Christ in his Word, hath left a rule for the substantiall part of worship and discipline, and some few cir­cumstances, yet left many things which belong to the well-being of a Church, (as they relate to circumstantials, whether of time or place, &c.) which are to be ordered in the severall ages and successions of the Churches of Christ, according to the state and condition thereof then existing, as may best conduce to the glory of God, the Churches peace, and the good of the Common-wealth. But if you would have perfection in all things be­longing to Church government, that is a condition fit for heaven, but not to be found on earth. For so long as man hath the transaction of divine things, and they must of necessity be conveighed thorow earthen conduit pipes, they will lose much of their splendour, honour and glory, which a state of perfection is only capable of.

12. The twelfth particular proceeds to sentence of Mr. Pryn's writings, for which you should have taken him for a Papist or Jesuit, had not the ti­tle borne his name.

I am now to seek, and have lost my self in fathoming this great deep: Mr. Pryn turned Papist, or Jesuit, or both, and all the world ignorant of it, till John Lilburnes learning (raked out of the ashes of ignorance) discovered tenents & positions of Papists & Jesuits covertly conducted in M. Pryns wri­tings, that never infected any man; I beseech you befriend my understand­ing a little in this particular, and if love have induced you to make known the worlds ignorance, in not taking notice of so weighty a matter, and this mans errours; that you would be pleased to propound these tenents and positions which have begotten such a suspition, to the infecting the strength [Page 9]of your imagination, that I may be partaker with you in this knowledge, and be able to justifie you, and condemn him. Moreover, I will assure you, upon the faith of a Christian, that all the abilities, the faculties of my soule and bo­dy shall all engage themselves in war against him. But on the other side, if you be found an accuser of the Brethren, you must remember to whom that property is ascribed: If you deny me this, I shall hence-forth reject your judgement as invalid as your Arguments are unfeasable: And let me adde, that if the mouth of Wisdome had delivered, what you conclude on, there would have been a great deale of ground to have searched with a criticall eye what he had done, but not to reject it, much lesse upon so slight and groundlesse confutation: I may, and with more truth reply by way of retortion, that had your name been wanting, your Pamphlet might have undergone the charge of Libell for ought I find contained in it; and if my sentence may stand, I judge it worthy no better commendations, it being the matter and not Anonymus, that makes a Libel. Now for that peece of ho­nour you are pleased to bestow on Mr. Pryn, as to account him worthy to be canonized for a Saint in the Popes Remembrancer: I must tell you I am ignorant of the crafty conveyance of this honour [your proper right] upon the head of Mr. Pryn, so ill be comming his Profession; verily I should have judged you, and men of your spirit to have been sooner accepted of the Pope (for your madnesse) as instruments to advance his kingdome of con­fusion (whose spirits hath taken possession of many of you) before Mr. Pryn▪ to stand for Saint in his Calendar, for fighting against that great Babel, who hath done more to help forwards the ruine thereof [for which posteri­ties will call him blessed] than you, or all of yee pacht together; so that I do admire and am confounded in my own spirit at the consideration of this spirit, that hath breathed forth so much unsavourinesse, hard speeches and groundlesse jealousies, which I find in so few leaves against an innocent person, as if hell had open'd its mouth to be delivered of its impu­ritie.

13. The thirteenth Charge lyes in this, in that he hath made Moses more faithfull than Christ.

My Answer is, that I find not any such assertion in all his Works, if you can shew it me, I will beleeve you, till that time, I assure you, you are igno­rant and unacquainted with the faithfulnesse of Christ and Moses, wherein it did consist; which was not in making Lawes for the Children of Israel, but in delivering those Lawes God gave him; so Christ, in what he did, had not respect to the Leviticall Law of Moses, as a patterne for him to fol­low, which was carnall and ready to vanish away, Hebr. 8.13. But this was spirituall and to endure for ever. In which Christ did not any thing as of himself, but by the Commandment of God. So that herein consists the compleatnesse of Christ and Moses faithfulnesse in delivering what they had received in charge from God the Father, which these Scriptures evidence, John 7.16, 17, 18, 19. John 8.26.28. Hebr. 3.1, 2, 5, 6. Hebr. 8.1, 2, 3, 4, 5, 6, 7. Exodus 25.40.

[Page 10] 14. The fourteenth and last Charge, reflecting on Mr. Pryn, is his eye­ing particular interests more than truth, that hath engaged him in this way he is now in.

I am not ignorant but there is and will be something of man in every action, as long as man remaines in the state of imperfection, but that self-ends and private interests carry a greater stroke in his engagement, and prevailes most upon his judgement, rests on your part to be proved (when you can) who have unjustly and unworthily charged him, have you had any experience of him in any thing, from whence you can in any way of equity draw this conclusion, or is not your own guilt charged upon his score? The day of reckoning will resolve this doubt. What though some of yee (and that no mean ones) not being able to disanull his Arguments, have fallen to question him about the truth of his religion, whether there be such a thing in reality to be found in him save only the bare principles of morality, shall I judge him the worse for this? No, because I have found it the tro­den path of Heretiques to traduce their unconquered adversary with slan­ders, when those arguments they brought could not convince them; and I can judge no otherwise of this [though they be godly persons that do it] them that it is that evill spirit risen from the dead, the rather have I toucht at this, by reason of them from whom it hath proceeded, men that professe perfection of Religion above others, I beseech them to be wary of what they do, lest apostasie speak them worse than men of no religion, Let him that stands, take heed lest he fall.

Thus have I run over your Letter with what speed I could, omitting many things through other imployments that stand in my way (viz.) Your Impudency in charging Parliaments, Synods, and Councels to be of no va­lue, your dishonourable and undervaluing thoughts of them, your expressi­ons of scorne and contempt, your charge of the Parliament for breach of oath in enacting Tythes, the proofe of which by you is too ridiculous to be answered. And this done with that audaciousnesse, as if your folly could reply upon their wisdome, and your knowledge search the bottom of the greatest mysteries in Church and State, that cannot pierce a shallow rivo­let. I leave them all to be answered by a more able pen (if they be thought worthy an answer) or to the decision of the lawfull and undoubted power of civill Magistracy.