Here followes a Copie of some Letters, with a Narration of some more re∣markable Passages concerning the Sectaries.
A Copie of A Letter written to me from a godly and learned Minister living at Yarmouth.
VVorthy Sir,
BY * your Letter coming to my hand, I take notice of an Information handed to you, wherein I wish there were not so much truth. For your better securi∣ty, I have procured the Examinations out of the Of∣fice, and have transcribed one of them, which here I send you inclosed. At our late Sessions, this cause was heard, Our Recorder professed, that had he had power, hee had a great minde to hang the man for his Blasphemies; but in conclusion, hee was bound over to the next Sessions: Touching the person of this blasphe∣mous wretch, one Iohn Boggis, hee was an Apprentice to an Apothe∣cary in London, and came downe hither with (your good friend) Cap∣taine Hobson, as his Chyrurgion. Soone after his coming into these parts hee turned Preacher; and so in a little time seducing, and be∣ing seduced, hee came from Antinomianisme and Anabaptisme, to this desperate height of Atheisme. Your great Rabbi Oats told mee before his face, that M. Boggis might be his Master, notwithstanding his youth; and so highly extolled him, as if hee had beene Adam Hamagnalah. One passage more I shall acquaint you with. About a yeer since or somewhat more, this Boggis with Oats, (then of Norwich) and one Lockier a Ring-lea∣der of the Anabaptists in this town came to my house, desiring some discourse with me for their pretended satisfaction. Providence so ordered it, that M. W. my fellow Minister, and one other, were with me at the present. Thus three to three we fell into debate (amongst other matters) about the power of the Magistrate in inflicting capital punishments, and taking away of life. Here∣upon Oats (to whom the rest agreed) peremptorily affirmed, and stood to maintaine, That there was no such power in any Christian Magistrate over a∣nie Member of a Church, unlesse first he was cast out of the Church, and so de∣livered to the Secular power; no, whatever his offence was, though Murther or Treason.
His Argument was, That all Church-Members were the Temple of God, and who so destroyeth the Temple of God, him shall God destroy. Being pressed with the Authority of that Text, He that sheddeth mans blood, by man shall his blood be shed, hee and the rest cryed out, what had they to do with Moses? They were Christs Disciples, not Moses Disciples. Being minded of the an∣tiquity of this Law before Moses his time, they replyed, it was all one being Page 134 part of the Old Testament. Withall Oats added, that that Law was fulfilled; demanding of him how, he answered, in and by Christ In as much (said hee) as Christ shed his blood, my blood is shed already; for (saith he) Christs blood is my blood, and my blood is Christs blood. At the same time Boggis being pressed by my selfe in some particulars, still his reply was, I have the Spirit. My selfe impatient of his arrogant boasting, told him. That certainly if he had that Spi∣rit he pretended to, hee would not so boast of it: Whereunto (clapping his hand upon his brest) he replyed, I thank God I have enough of the Spirit. Here∣upon I having enough of him, told him, that the doores were open for him, and so parted with him. The Lord direct, and assist you in all your underta∣kings, and make your endeavours successefull. With my prayers, and hearty salutations, I rest
Your assured Friend, and Brother in the Lord.
Yarmouth,May 11.
A copie of the Deposition made against one John Boggis, for horrid and unheard of Blasphemy.
Great Yarmouth Ian. 24. 1645.
THis Informer saith upon his oath, that some few dayes since, one Iohn Boggis came to the house of this Informers Master about dinner time, and being requested to stay at dinner there, he sate down at the Table, and being also requested by his said Masters wife to give thanks, hee asked to whom hee should give thanks, whether to the Butcher or to the Bull, or to the Cow, (there being then a Shoulder of rosted Veale upon the Table.) And the said Informers Masters wife, saying, That thanks should bee given to God; the said Boggis replyed, and said, Where is your God, in Heaven, or in Earth, aloft or below, or doth hee sit in the clouds, or where doth hee sit with his—. And further this Infor∣mer saith,* That at another time the said Informers Masters wife having speech with the said Boggis about the Church, and concerning the Bible, the said Boggis wished, he had not knowne so much of the Bible, which hee said, was but only paper.
The former part of this Information (to And further, &c.) is al∣so attested upon Oath in the same words by the said Informers Master wife.
A true Copy of a Letter sent from Dover, to a worthy Member of the Reverend Assembly, and subscribed by five hands of persons of worth, Ministers and others.
Worthy Sir,
OVr true respects of you prefixed: We entreat your favour to acquaint us what you think will be the result at last about the Independents; if they must be tolerated, it is then in vaine for us to strive against it by any hu∣mane helps, and must expect to live in all confusion and disorder, except it be in our Families, and there we shall hardly avoid it, for there are some that creep into Houses. We desire you to take notice, that for three yeeres last past there hath been some differences about that way in Dover; but of late they are faln into a Congregationall-Church, have made Members, and ordain∣ed a Pastour one. Mr. Davis of London, who will settle here with them: Hereupon they are presently so high flowne, that they will have our publike meeting place commonly called the Church to preach a weekly Lecture, though we have an Order from the Committee of Parliament, that there shall bee none without the consent of both the Ministers in Dover, and have acquain∣them with it; yet some have threatned, if the Key be kept away, they will break open the doores; and since M. Davies journey to London, the Mem∣bers of his Church meeting everie Lords day twice, and once in the weeke, Mr. Mascall (a man employed by the State to bee a perfector of the Cu∣stomes) undertakes to feed the flock, expounds the Scriptures, and with much vehemencie cries out to the people expressing himselfe thus against the present Ministerie: Your Priests, your damned Priests, your cursed Priests, with their fooles Coat. Your Levites, who if they get an Ordinance of Par∣liament, will thunder it out, but they let alone the Ordinances of Christ, and perswades the people of the evill that Synods and Learned men have done to the Church, and therefore presses them to the uselessenesse of hu∣mane learning, and at other times in private meetings, perswades peo∣ple, that they will fall into most miserable slaverie, if they have a Pres∣bytery; and saith, That hee shall stand and laugh at them, when they are under their burthens. For our parts, if the State will suffer them∣selves to bee so vilified in what they have by the best advice proposed, and will have us trodden under foot for following Christ, and obeying them, and will have us take Covenants, and suffer as many as will to violate them, wee shall then thinke that wee are fallen into worse times then ever wee yet saw. Wee desire you to counsell us, and to improve your power in the Assembly, and with the Parliament what Page 136 you may to stop these violent proceedings here, that we may enjoy our pri∣viledges, especially the peace of our Consciences and Countrey, we rest
Your loving Friends.
Dover,April 13. 1646.
This Letter is given into the hands of a Peer of this Kingdom.
The Copie of a Letter written from a learned and godly Divine from beyond the Seas, to a speciall Friend of his here in London, and transla∣ted by him out of Dutch into English.
VVE do earnestly long for some Ordinances from England, for the sup∣pressing of the high growing Sects, Heresies, and Schismes, which get the upperhand: We are afflicted in our verie souls, that there is such a depth of Distractions and Errors, such liberty for Schisme, Blasphemie, and ungodly Tenents, both at London, and in the whole Kingdome. O blessed holy Hol∣land, righteous Amsterdam, heretofore accounted the sink of Errours and He∣resies, but now justified by London. With us are punished with banishment, or piercing through the tong with a hot Iron, those that but slanderously speak of the Virgin Mary: Here we burne the books of the Socinians Errours, and they may not with knowledge be sold in these parts: Here indeed every one is left to enjoy the freedome of his Conscience in his own Family, but to keep Conventicles and meetings of divers Families together, Amsterdam it selfe will not suffer, except in Anabaptists, Lutherans, and Remonstrants. At Lon∣don is taught Blasphemy against Christ, God, his Word, Worship, and Sacra∣ments, by Enthusiasts, Antinomians, Libertines, and Seekers: There the So∣cinian tricks are new moulded, there all Sects and Hereticks may keep their separated, publike and secret Conventicles. Whence is it that you are so sud∣denly led away unto another Gospell? Is there no balme in Gilead, that the wounds of the daughter of Sion are not healed; are the Prayers of the Saints, and the Labours of the upright, all in vain? Gods judgements hang over that Kingdom, which feeds and fosters such sins.
A Passage extracted out of a Letter lately sent from a godly Mi∣nister in Colchester, to a Minister in London.
*THe last Sabbath day we had one Clarkson a Seeker that preached at Butolph Church, the same man I believe that M. Edwards mentions in his Book: His Sermon tended to the vilifying of the Scriptures, all Ordinances, Duties, Ministers, Church, State: Hee vilified the Scriptures and would not have the people live upon white and black, and that they of themselves were not able to reveal God, of which I shall give M. E. a full account the next week.
An Extract of a Letter written from a Minister in New-England to a Member of the Assembly of Divines.
DIscipline, or Church Government is now the great businesse of the Chri∣stian World, God grant we forget not the doctrine of Repentance from dead works, and Faith in the Lord Jesus: I long much to see, or heare, what is done in England about this matter. I shall not fall into particulars, as I might do, could we speake mouth to mouth. I am no Independent, neither are manie others, who say, Communi Presbyterorum consilio Ecclesiae ab ini∣tio regebantur; nor am I of a democraticall spirit: Much have I seene in my almost eleven yeares abode in this Wildernesse; and I wish such as maintain an Independen Democracie, had seene and found as much experimentally. A house like to be well governed, where all are Masters; but no more of this. For my self, God hath been here with me, and done me much good, learning me somthing of himselfe, of my selfe, and of men. N. E. is not Heaven, and here we are men still.
Decem. 8. 1645.
SIr,
that Book which discovereth our generall Gangraena, containeth truth, which will procure you many enemies, its the fate of Truth: But to this end (saith our Lord Iohn 18.37.) was I born, and for this cause came I into the world, that I should beare witnesse to the truth; and so for this Cause are Chri∣stians begotten againe by the Word of Truth: Everie one that is of the truth should do so, espcially such as are his Ministers. Revelasse will be superasse: Ile joyn with one of your adversaries in that alleadged Text. But they shall proced no farther;* for their folly shall be made manifest to all men, as theirs also was, 2 Tim. 3 9. I wait for its accom∣plishment. You, yea we all must look to suffer for plaine dealing, especially now when as truth lieth in the streets and is trampled on by dirty feet; when as there are so many adversaries unto it, and such an Independent Combina∣tion against it: The great objection against you is, You are too too vehement in your opposition; which when I heard, I remembred I had read in Luther de servo Arbitrio, the same objected to him, by old Erasmus. The Answer of Luther unto it, mee thinkes may well bee ours, yours, and yeeld us much comfort and encouragement. Quod antem, ve∣hementius, egerim,* agnosco culpam si culpa est, imo te∣stimonium hoc mihi in mundo reddi in causa Des miri∣ficè gaudeo: Atque utinam & ipse Deus id testimonii in novissimo die confir∣maret quis tum beatior Luthero, qui tanto sui saculi testimonio commendatur, Page 138 quod veritatis causam non segniter nec fraudulenter sed vehementer satis, vel petiùs nimio egerit? Tum illud Ieremae soeliciter evaserim, Maledictus qui facit opus Dei negligenter. So Luther; and so may you in my judgment.
As for Cretensis (so one of your adversaries stileth his Book) I finde him still a confident man, his Challenge of all the Presbyterians one after ano∣ther, assembled or not assembled in England, Scotland, France, and Ireland, in that question of the imputation of faith in a proper sense, &c. sheweth so much, and also that, that he may do it as well as you did Antapol. p. 117. To whom you may say from me, He cannot so well do it as you, because that as yet we see none hath accepted your challenge, whereas the strength of him is tried (in what he did against M. Walker, and his other two Treatises of that subject) and is found weaknesse; so that untill he vindicate himselfe, we have but the words militis gloriosi, the vent of spleen against Presbyte∣rians and the Assembly, say, I could tell him Presbyterians and Independents assembled, have weighed that controversie, and found his opposition therein too too light. Tell him that (though the servant is not greater then his Ma∣ster, nor the authority of the Clark equall to that of the Iustice of Peace; and that when M. Gataker speaketh, M. Robrough may hold his peace, as he speaketh, pag. 26. Cret.) M. Robrough may say so much unto him in behalfe of some of those he thus challengeth, and tell him that he do no more with challenges, trouble those Masters, being in serious employments. It sufficeth a servant hath routed his forces, and is in readinesse (with Gods helpe) if M. Iohn Goodwin can but recruit, to meet him in that controversie in what∣soever field. Blessed be God, he is much more inabled and imboldened to that by his attendance; so farre is he from being ashamed of that which he objecteth as a jeer: he is strong at that (as in his Recipe to M. Walker▪ and that whole Book) the blood that runneth in that vein (as I have heard) cost him nought, he received it by tradition, he is not as yet redeemed from it; will him as a grave and learned Divine to answer M. Robroughs Animadver∣sions, and after that propose his vaine-glorious challenge unto Presbyteri∣ans: they and Independents will surely answer him, if between him and me there be indeed found on my part impar congressus.
That charge of yours (Gang. p. 70. that Faith in a proper sense, is impu∣ted to justification, and not Christs righteousnesse) is owned (I see) still by him. Onely he saith, that you falsly and forgingly represent the opinion, be∣cause you father on it that mungrell expression (as he calleth it) 〈 in non-Latin alphabet 〉 credere, an expression ad invidiam comparata It my be said its usually so expressed by such as handle that controversie. Mr. Wootton abhorred it not. Fidem autem cùm dicimus ipsum credere, 〈 in non-Latin alphabet 〉 significamus, De Reconcil par. 2. Page 139 l. 1. c. 15. p. 175. and againe, p. 176. for what hee mentioneth else to that further, he may do well to take notice that he is examined, as in all that hee hath written,
The other Charge (pag. 23. about quoting Bucer and Calvin against their judgement) in my opinion it is very just. Let Mr. Walkers Booke and mine be but consulted, it is made evident in theirs, and others testimonies quoted by him: when as Bucer saith, Faith is imputed to righteousnesse, and so Cal∣vin, they take it not in a proper sense but figurative, or relative to the object, which Sibrandus against Bertius, sheweth to bee the judgement of all Protestant Divines,* and challengeth him to shew one man, or one place to the contrarie. For Bucer, Master Wotton, sheweth his opinion in these words, Quia hac fide apprehendimus justitiam perfectam Christi; ideo Apostolus dixit, credenti in cum qui justificat impium, fidem ejus reputari in justitiam: fidem, scil. apprehendentem justitiam Christi, id est, ipsam Christi justitiam: Wo•t. de Reconcil. part. 2. lib. 1. cap. 14. pag. 170. and therefore saith of Bucer, Quem ego de imputatione opinionis, authorem fuisse mihi persuadeo. He might have read it cited in mine Animadvers. part. 1. pag. 150. And as for M. Calvin, the verie places whence he quoteh him expresse so much. Let him peruse what is ex∣tracted from him in mine Animadversions, pag. 134, 135, 136, & p. 162, 163.
As for that opinion of Calvins, That Iustification consisteth in remission of sins, tell him hee needed not to call in witnesses, it is confest: The que∣stion is about the word onely; neither is that word denyed to bee in Calvin: but the qustion is, whether onely excludeth in his sense imputation of Christs righteousnesse (the tenet of Protestants;) or that of inherent righteousnesse (the Doctrine of Papists:) I deny the former, and assert onely the later against the Papists; and I appeale to his witnesses, let them give their ver∣dict. Yet tell him, that in mine Animadversions, in answer to this very head, he may read it determined by many witnesses against him; by Bellarmine, his adversarie, an accuser of Calvin (as he is for this,) by his own witnesse, Pa∣reus, by D. Downham, D. Davenant and Polanus, though he will not see it: part. 1. pag. 76, 77, 78, 79. Yes, when as in his book he mentioneth these two witnesses (as he here doth) he may finde them answered out of the same Au∣thours, where Mr. Gatakers judgement may bee also seene of that thing, Whether Justification consists in remission of sinnes. Surely, had hee thought of these Answers given him against his opinions for mine, that they are to bee seene in the world, hee would never have made so loud a challenge, neither yet have spent time in repetition of these testimonies; for the determining of which between us, I appeal to all the world, Page 140 and am ready (when-ever he pleaseth) to contend for this with him, or any part of the Controversie, in writing, or vivâ voce.
Sir, I thought good to write so much to you in defence of Truth, and somwhat in reference to my despised selfe: It is now yours, do with it as your selfe shall please. The Lord make us valiant for truth; for this I know, I have abettors enough, such as himselfe doth otherwise highly honour. But service calleth for mine hand elswhere, which I must obey: and therefore with prayer to God for his blessing on you, and all your labours in his cause, he taketh leave of you for this time, who is
Your loving friend and Brother in every cause of Christ, HENRY ROBROUGH.
April 23. 1646.
A copie of a Letter lately written to me from a godly Minister in the West of England.
WOrthy Sir, whom (though unknown to me by sight) I love and ho∣nour for your love to truth, and for your zeale against the spreading infectious Errours of these times, wherein we once hoped for better things. I wrote to Master F. of some discoveries that were made to me by some re∣claimed from Anabaptisme, concerning the workings of Satan to and in that way, being much affected with the relations they first gave me by word of mouth: I desired them to commit their experiences to paper while the remembrance of them was fresh with them, that they might be able here∣after as well as at present, to tell what the Lord had done for their soules, in breaking such a dangerous snare as Satan with so much art and subtilty had laid for them: This upon perswasion they did, and at last gave me in about two sheets of paper close written, wherein they discover not only how the snare was laid for them, and how they were first caught and intangled with a liking of the novelty of Anabaptisme, but being caught, how they were carried on to it with the strongest violence and impulse of spirit that is ima∣ginable: they also discover the sad effects and influence which that way had upon their spirits while they lay but under a liking and good opinion of it, and how it pleased the Lord to rescue and bring them off, before they were actually ingaged, and duckt into that seduced society. Sir, all these things were so fully and largely expressed in the manuscrip• I had from them▪ that others as well as my selfe held them very fit to be published for the publike good; and supposing they should be, I was preparing some considerations upon the passages to come forth with them. Since their coming of the Page 141 Anabaptists, they have found their spirits in a much better frame then be∣fore, and out of pitie to others ingaged in that way, have endeavoured to reclaime them. And now Sir, for my own part I must needs say, it is much that I have suffered from Opinionists of all sorts in these times, and meerly because I could not be false to my Covenant (nor I trust never shall) by a sinfull silence, when heresie and schisme do lift up themselves against truth and unity. I praise the Lord this happinesse I have, though the unkind deal∣ing of these men hath somtimes occasioned much griefe of heart, and weaknesse of body to me, yet they have not prevailed in the least wise to weaken my resolutions in contending for the truth; yea the more the truth is opposed, the more earnestly I hope I shall contend for it, though it be to the utter exhausting of that small strength of body which I have: I cannot sacrifice my selfe in a better way. I know it is not necessary that I should live, but necessary it is, that truth should live and be maintained to the ut∣most of our power. Me thought it was somwhat harsh to me at first (till God accustomed me to the yoke) to suffer frowns, reproaches, imprecati∣ons, and all manner of hard speeches for the discharging of my conscience, and that from those whose professed principle it is that all should have the liberty of their consciences: It seems they would take liberty, but will not give it. If my conscience bids me to oppose some of their tenets and pra∣ctices, and I can have no peace without so doing, how can they in reason de∣ny me this liberty by their own principle? ☜ Surely it would be a sad day to all Orthodox Christians if they should be brought to stand to the mercy the Sectaries liberty. Some of them have partly well used their liberty a∣gainst me in speaking, writing, printing against me, in the most scurrilous, rancorous, injurious manner that could be, and onely for preaching that, which if I had not, my conscience I feare would have preached against me while I had lived, for holding the truth in unrighteousnesse. Sir, I will not hold you with particulars, this place hath been a troublesome place to me, for which I know whom I have to thank. I wish it may be quieter to the next Minister that succeeds me, for God is pleased by a cleare providence to open me a way to some other place. Sir, being lately at Dorchester, the Town I heard was somewhat disturbed the week before by a wandring Se∣ctary, who had gathered a company about him, and preached in the Shire Hall (as I think they call it▪) chusing that of the Apostle for his Text, But we have the mind 〈◊〉 Christ. Afterwards, through too much pride, and too little wit, the poor fellow was so ill advised as to challenge M. Ben to a pub∣like dispute imp••r congressus Achihi. offering to make good the lawful∣nesse of private mens preaching, which challenge was accepted, but how the Page 142 Opinionist was foyled by that worthy Minister (fitter to grapple with that Punies Instructors) was easily perceived by all understanding hearers. The godly people of those parts have been so well catechized and grounded heretofore, that the Opinionists complain they can make no work with them. Certainly the good old English Puritan (which Mr. Geere doth so well characterize) is the Novellists greatest enemy, or rather the Novellist his. ☞ Alas, how sad is the destiny of Orthodox Christians, that no times will favour them? We have not yet lost the sense of what we suffered heretofore by those wicked Prelats, whom God hath therefore cast out as an abomina∣ble Branch; and surely if all the Orthodox in the Land should bring in their severall complaints of what they have suffered since by turbulent Opinio∣nists, it would fill the world with wonder, and the Reformed Churches abroad, who cannot but sympathize with us, with much heavinesse of spirit in our behalfe. Heretofore it was counted a crime to preach against pro∣fanenesse, as sporting on the Lords day, and the like; and now as great a crime to preach against Heresies. Only let me acquaint you with one thing I have observed, This veine of persecution for the most parts runs along in the same persons; they who most countenanced profanenesse and supersti∣tion heretofore against Orthodox Ministers, are the same men who under a forme of godlinesse, without the power, do now countenance Heresie and Schisme against it; but Sir, let nothing discourage. It it given to us, not only to beleeve, but to suffer; but hee that shall come will come, and will not tarrie: and in the mean while it is enough for us that Christ reigns.
May 11. 1646.
THere is a young man who lives in London, and not far off the Exchange, who went not long since to Lams meeting-place, to see and hear what they did there; and when he was come, found many of them reasoning and conferring about strange opinions: and among the rest, there was one Se∣ctarie who maintained and affirmed, ☞ That he was Jesus Christ. At which this young man was so offended and troubled in his spirit, that hee (upon the place, and to his face) spake much against him for his blasphemy: This fellow still maintained it stiffely, and told this young man hee would powre out his judgements on him, and damne him for opposing and speaking thus against him. This young man was so affected with it, that when hee came home, he told it his Father and other friends: and being asked by some, whe∣ther he thought the man was in his wits or no, this young man replyed, Yes sure, for he spake sensibly, and to the things that were spoken of, though in this blasphemous abominable way.
Many Sectaries have distrubed godly conscientious Ministers in the Pul∣pits, Page 143 standing up in the verie face of the Congregation, and speaking to them, giving them the lye, charging them with false Doctrine, calling them Antichristian Ministers, and such like: Of some of these I have given instan∣ces in my late Book, pag. 102, 103, 104. And to add a few more, Mr. Andrews of Wellingborough had the lye given him whilst hee was preaching; and many Ministers have been put by preaching, and kept out of their own Pul∣pits by force of Arms, Captains and Troopers coming up into the Ministers Pulpits with their swords by their sides, and against the mind of Ministers and people: Thus Paul Hobson hath done in Northampton-shire, Bucking∣ham-shire; and thus at Ravensden in Bedford-shire a Souldier went up a∣gainst the mind of the Minister; and here in London, the face of the King∣dome, at Christ-Church there have been many affronts offered, as jeering and scoffing in the midst of the Sermons, speaking loud against things deli∣vered, to the disturbance of those who have sate neer: and now lately at Christ-Church, on Tuesday the 20. of April, just upon concluding my Ser∣mon, and going to my last Prayer, up stands one Colonell Washington of Hartford-shire, (so his name and place is related to be) and spake openly against what I had preached, that I had not rightly given the sense of that Parable of the Tares, and that I was a false Prophet, or Beware of false Pro∣phets. Now if the Sectaries will do thus to the Presbyterians whilst they are in their minoritie, and underlings, what will they do when they come to be in their Kingdome, to be encreased in number and power above the Presby∣terians? But now on the other hand, let Independents and Sectaries give any one instance that the Presbyterians, when they have come to hear them preach, (though they have preached their erroneous opinions, and for liber∣tie of conscience, and against Presbyterians, and all this in the Presbyterians Pulpits and Churches) that ever the Presbyterians have stood up and made disturbance in the publike Assemblies, or carried themselves uncivilly and scoffingly in Sermon time towards them.
There is one Gorton, who was a great Sectarie in New-England, holding many desperate opinions there; a copie of which, given by Mr. Williams of New-England (that writ the Book called The bloudy Tenet) unto a Reve∣rend Minister now at London, I have seen and perused. Now this Gorton with others being banished out of the Patent of the Bay, and when they were gone, holding and venting strange and horrid opinions, whereby they highly dishonoured God, and did hurt and mischiefe to some of the people in the Patent, and under the New-England government; the Governour and Magistrates sent a company by force of Arms (though they were in a place, as it is thought, out of their Plantation and Patent) to bring them to Page 144 Boston; who accordingly, being too strong for Gorton & his company, brought them to Boston: and when the Governours had them in their hands the Court sate upon them what to doe with them; and there were some motions and consultations (as I and other Ministers have been informed by some that are come from New-England) about putting them to death, or what other punishments to be infl•cted on them for their blasphemous opinions. But how Gorton escaped, whether because the place they fetched him and the rest from was not in their Patent, or what other reason, I know not; onely this I am assured of from divers hands, that Gorton is here in London, and hath been for the space of some months; and I am told also, that he vents his opi∣nions, and exercises in some of the meetings of the Sectaries, as that he hath exercised lately at Lams Church, and is verie great at one Sister Stags, excer∣cising there too somtimes.
There is one Iohn Durance an Independent, (whom I mentioned a little before) who preaches a Lecture on the week day at Sandwich in Kent, and hath a Lecture at Canterbury too, and would have had a Lecture also at Do∣ver for the farther spreading of Independency: but by the godly Ministers of Dover opposing it, and writing up to London against him, such meanes were used, as he was put by, and kept from coming thither: Now among many other of his pranks,* the Reader may take notice of these; He hath at Sandwich in the Church publikely prayed to God two or three severall times, that the King might be brought up in chains to the Parliament: upon which prayer, one or two of Sandwich went to M. Durance, to know what his meaning was in that prayer: upon putting the question, M. Symonds, an Independent Minister in the same towne, and his great friend (but more politick) being with him, answered, M. Durance meaning was that the King might bee brought up in chaines of gold: whereupon M. Durance replyed, that was none of his meaning; but he meant, he might be brought in chains of Iron. In a Sermon one time this Durance told the people hee was sorrie he had spent so much time, or lost so much time in reading or turning over the Fathers: and yet he said he honoured the Fathers as much as anie man. This man after his preaching at Canterburie, hath the use of a great roome neare the Cathedrall, where manie resort to him; and he takes occasion to build them up in Independency. Not long since M. Durance, on his Lecture-day, just before the last day of publike Thanksgiving in the Countrey, preaching in one of the Churches in Sandwich, told the people he would finish the Text he was then preaching upon on the Thanksgiving day, and that in the after∣noone, in a private house: whereupon, when he had done, M. Sherwood a Page 145 godly Minister in whose Church he preached, turned himselfe to the Congre∣gation, saying, Mr. Durance, you shall not need to do so, you shall have the libertie of my Pulpit, I here offer it you; and if you may have libertie of the publike Church, I hope you will not go into corners. VVhereunto Master Durance publikely replyed, hee would not preach in the Church, but was re∣solved of his way; and accordingly in the afternoon, when the people went to the publike exercises to Church, Mr. Durance went to a private house, and two or three hundred people after him, to heare him preach in private.
I have many other remarkable stories and passages of the Sectaries, proved by witnesses, by Letters under their hands, and the notorietie of the things themselves, of their horrible uncleannesses, forsaking their husbands and wives, fearfull defraudings, and seeking by desperate wayes to cozen and de∣ceive; as also of their strange conceits: That there is a Prophet arisen, who is shut up for a time, but at the end of this Summer is to come forth with power to preach the generall Restauration of all things; which Prophet hath given a roll forth already into some hands, in which roll many things are written, and whoever hath that roll, hath the spirit of prophecie: He hath appointed some to be Publishers and Prophets, and to go to Jerusalem to build it up, where Abraham, Isaac, and Iacob shall meet them from Heaven; and these persons thus sent unto Jerusalem, are assured they shall never dye, with many other of this kind. But I will reserve these to make another book of, and come to give the Reader some Corallaries drawn from the whole matter.
