debarre it for over I answer Yea forever would I debarre a government not clear from the Word and not one haire would I debarre a government that had the name of Christ in Scripture-letters engraven upon it pure Gospell-principles and proceedings To your other That a new-star is to prepare for a misguider and your story of Barchochebas upon it it hath more light somnesse then light in it But why should you be so pleasant with my expression of truth by a Star It is the very allegory of the Spirit Christ cals himselfe the morning star the light which springs from above The Spirit is called the day-star arising in our hearts and the Spouse is attired in a crown of twelve stars Nor do I call to any to look for a new created star of truth but an old yet new appearing star to us one of those stars in the Gospell-firmament which the Clouds of Tradition and Ignorance hinder us from seeing And now what of your story But what way is most likely to mislead That which b 〈…〉 you prove and try all things and accordingly follow or that which saith This is the way compell them to come in not only as the Gospell compels in the Parable by a Spirit of power but by a civill power not a power of word only but of State too and so tw-sting the Gospell with the Law and humane authority with divine Master Ley's Resolution pag. 27 28 29. To his other prudent all rule which is That he makes the Civill and Ecclesiasticall power so linked that if there be motions in the one there will be no quietnesse in the other I answer 1. He aimes at the perpetuall prohibition not at a temporall forbearance only He carries it on so as if we must allow him the authority of a Politick Dictator 2. What if they reciprocate interests must the Civill State leave every man or Congregation to be governed Judg. 17.6 3. Because disturbances are communicated therefore the Civill State ought to settle the Ecclesiasticall that it may enjoy its own peace theâ—olleration â—olleration of the Protestants of France Henry the fourth being a Protestant though a revolter and recovering his rights by the arms of Protestants he could do no lesse in humanity then allow them their Religion though now tollerated because the trust est friends to the Crown of France For that of the State being most free where the conscience is least straitned If free in indulgence to all Religions he complies with the Author of The Bloudy Tenet If free from commotions experience in severall Ages and Countries prove the contrary For that of his Parable of the Teares and the Wheat If there must be such mixtures tollerated what warrant have they to pluck the Wheat from the Tares nay Wheat from Wheat in their now gathering Churches Reply You prove against my reason the compliance and nearnesse of the Civill and Ecclesiasticall power occasioning motions in each other 1. By the authority I assume of a Politick Dictator But what doth my assuming prove against the complyaney and motions of the two Powers This is no proofe against the two Powers of Church and State but against use I hope you conceive not they are concentred in me a private Divine as you call me nor would I give any thing out in way or Magistrality but evidence you and I and Assemblies of men are not infallible 2. By my aiming at the perpetuall prohibition But what doth this prove against the compliancy and motions in the two powers This is still against me not against my reason And further because I suggest a reason of not embodying the Civill and Ecclesiasticall Powers too suddenly therefore saith he I aime a 〈…〉 perpetuall prohibition How doth this follow I aime to prohibit it rebus sic stantibus therefore for ever I aime to prohibit it because as yet neither the Discipline appears to be all Christs nor the Parishes fit matter for Churches therefore I prohibit it for ever Is this good reasoning They that do over-desire the enjoying any thing do measure time by eternity and weeks by Ages and take a little deferring for everlasting Why is his Charets saith Siferah's mother so long in comming 3. Because they reciprocate Interests therefore is every Congregation to be left at liberty Yea at liberty in Spiritualls and not as they will but as the Gospell perswades the will Yea and because they reciprocate Interests therefore to be left at liberty say you Rather because they reciprocate Interests to be cautious how they mingle and incorporate Interests too soon And if any just liberty may arise to the people of God from such State-pauses why not such a liberty Should the Churches be ever persecuted and have no rest It was not so under the first Persecution Then had the Churches rest Because say you disturbances are communicated therefore settle the Ecclesiasticall that the civill may enjoy peace But can you secure the Civill from the Ecclesiasticall in peace ought you to have a State-being or a Church-being first Is this good reasoning Because disturbances are communicated therefore order it so that the Civill may be within the Line of communication or of Ecclesiasticall disturbances by clasping and incorporating them together So as it follows better thus Because they reciprocate Interests therefore take heed how you establish because the State cannot but establish a way something of its own in the Ecclesiasticall To that of Henry the fourth's humanity which you presse because the Protestants helpt him by arms I answer Let but the same humanity be copied out by the State here and presse for it here as you do there and we are agreed Surely you have the same and greater ingagements Your Brethren whom you call Schismeticks and Hereticks have not been sparing of Arms and Bloud in the high places of the field and in a Cause more glorious with successe more admirable with courage as gallant And sure they have been found as trusty friends to this State as the Protestants to the State of France You say That State is rather free in indulgence as the Bloudy Tenet then free from commotions c. For the freedome contended for by The bloudy Tenet when I undertake to prove his freedom at large then put us together till when deale fairly I could as easily draw something of yours under the Line of Prelacie but I would not force any mans notions much lesse yours You see of what stamp the Liberty is I contend for And for Commotions let the world judge if all the broyles and combustions kindled not from the Coales on the Alia and from the flame of an Ecclesiasticall Interest such as you contend for For that of the Tares and Wheat c. where you charge us with mixture tollerated or rather with plucking up Wheat from the Tares c. in Church-gathering I answer We tollerate no mixture but in the world where Christ himselfe tollerates as in the same Paâ—able not
of Master Goodwyns and Master Nye not so pleasant as true The Clergie had at first the golden ball of government amongst themselves and it is not much mended any where but in that Church where the people have their Interests as well as others they are the Clergie properly a notion which the Ministers got only to themselves till of late The interest of the people in Christs Kingdom is not only an interest of complyancy and obedience and submission but of consultation of debating counselling prophesying voting c. and let us stand fast in that liberty wherewith Christ hath made us free Presbytery it self is founded on Principles of separation which yet they condemn for Schism in other Churches nay is the greatest separation VVHat is a Presbytery over Congregations or a Congregation but a Church gathered out of a Church Nay is not that the only Church and the remainder of people made but an accessory or something of another kind or rather the Nation or Kingdom which is only subject to this power supream And though Presbytery be but a Church-gathering and founded on a Principle of seperation yet do they not disapprove and condemn seperation and semi or halfe-seperation and Church-gathering for Schism c When their own power is a Schism respectively to the Parishes that are distinct and whatever distinction is formed to make them appear as part of their Congregations yet is it indeed so Is not their whole power defended to be entirely essentially dispensatively in the Presbytery called by themselves the Church and by the very authority of one whom I name with reverence to his learning and moderation Master Herle So as I wonder why there should be such envyings raylings accusings dissentings betwixt us that are beleevers though of severall waies when as each is principled founded administred upon the same ground and way of Schism seperation and Church-gathering nay the Presbytery hath more Schism and separation in it then the rest by how much it is constituted from the people and Brethren and Acts in its ministration apart too viz. over the people rather then with them None to be forced under Christs Kingdom as in the Kingdoms of the world IN a Spirituall Government the ignorance of people which some would have for expedition that they may practically know it is no Scripture way of knowing in practicall godlinesse things must be known before practically known and practice is to begin from faith and faith from knowledge else the obedience can be but blind mixt and Popish Indeed in things civill or morall practice may bring in knowledge habits may be acquired and gotten by Acts a man may grow temperate by practising temperance and civilly obedient by practising civill obedience but it is not so in spirituals there habits go before acts spirituall infusions before practices Indeed the Laws of States and Kingdoms and Civill Policy teach men best by ruling them practically but it is not so in the Church men are not to be forced into Christs Kingdom as into the Kingdoms of the world the Kings of the Nations exercise their Dominion it shall not be so among you The power of a formall Râ—formation in a Government makes it not Christs Government A Government though not purely Christs may be made up of such Scripture and prudentiall materials as may much reform the outward man even as a meer prudentiall Civill-Government may do if severely executed The Romans by how much they excelled other Nations in Laws so much the more they excelled them in a people reformed moralized and civilized in many Civill States meerly from their wholsome Policy and administration excellent and precious flowers spring up many morall vertues as prudence temperance obedience meeknesse love justice fortitude Yet all this makes not a Government to be Christs but only that which is meerly the Discipline of Christ and Policie of Christ Prelacie in its Primitive time did reforme the beast like a lamb which compelled the Nations to Worship and made even fire to come down from Heaven or was religious in the eyes of men and did miracles yet was no true nor heavenly Power neither There are certain parts and degrees of Reformation common and communicable with the Government of Christ and other Governments but then there is a forme and Image of Christ in it which no others have and some certain spirituall operations and workings which exceed the power of all other Governments and this makes the difference and puts on the essentiall true and individuall forme upon it so as in choyce of Governments they are not to be chosen by some Summer fruit in the outward man but by the Word and Spirit The visible Church or Communion is the Image of the invisible or mysticall THe invisible or mysticall Church is made up of pure living stones all is spirituall and yet all not spirituall in the like kind nor degree Jesus Christ the corner stone is both God and man and some of his differ in glory as one Star differs from another and as it is here in this spirituall invisible glorious building so it is in the outward visible Communion below or building here which is the Image of that above The Temple here is acording to the Patern there and as that is of true reall essentially spirituall living stones so the Church here is to consist of such as visibly formally and outwardly appeare so and therefore called Saints and golden Candlesticks and holy Natio c. And though all the materials in this building are to be proportionable and pure to make up a representative of the Church above yet all is not of one square and measure and polishing some are greater and some lesse some Babes and children in Christ some smoaking Flax and bruised Reeds And as this Church bears the Image of the heavenly so the mateâ—â—â—ll one bore the Image of this there was pâ—ne stones gold and Cedar so as there is room in the Church now for any small stone or the least peece of timber if it be but lively or squared if Cedar or Firrâ— How Christ is a King of the Nations and of the Church and how an Head CHrist is a King to the Nations and to the Church nor doth he rule the Nations as the Church nor the Church as the Nations he rules ministerially in his Church and Monarchically in the Nations he rules with a goldâ—n Scepter in his Church with an iron Rod in the Nations Nor doth Christ rule as the Kings of the Nations who finding people rude barbarous uncivill subdue them into obedience and civility but so doth not Christ in his Church that we know on the dispenâ—ation of his Word not of the Government first â—ubdues And it is true Christ is an Head but not an Head to every body he will have a body proportionable to his Head both here and hereafter in earth as well as in heaven he is a pure holy glorious Head in his Gospel-dispensation and
c. were enlightned by degrees Angels who see by vision see but as God reveales much lesse men who take in Truths by spirituall reasoning as well as revelation Arise why tariest thou is a Text only for him who had such a Vision as Paul to obey by and such a Vision as Ananias had to Preach by No Church-way INDEPENDENCIE THe Beleevers for the Church-way falsly called Independents they hold on Christ for a spirituall Head on the Magistrate for their civil Head on the Body of Christ above and below in the communion of Saints here their Dependency is spirituall Ministeriall communicative not Classicall Provinciall Nationall Their power is for one another not over one another They cannot mingle or embody with those in a Way not of Truth Their separation is not from men but manners not from beleevers themselves but their practices and corruptions Nor go they out but they are called out Come out of her my people c. And thus the Jews were Independent to the Nations the Christians to the Jews the Reformed to the Papists the Non-conformists to the Prelaticall and these to the Non-conformists A spirit of Love and Meeknesse becomes Beleevers THey that write not as enemies are likely to prove better friends to the Truth because they raise not so much dust with their striving as others to blind one anothers sight Those spirits which cast men sometimes into the fire sometimes into the water are not from Christ it were happy the Lord would cast out those and let a more Gospell-spirit walke amongst us we might then sooner attaine to that of the Apostle To walke by the same rule so far as we have attained together till the Lord reveale and the stronger to beare with the weake and to please one another to edification rather then our selves in all things wherein the Lord may not be displeased in the way of his dispensation I know no advantages we have got but the reviling our selves before our enemies as well as one another And oh why do we tell it Gath and publish it in the streets of Askalon to make the uncircumcised triumph Was the Lord in the wind or in the fire or in the still small voyce when he spake to the Prophet only in the still voyce How was the Lord heard in the time of his Indignation Man heard the voyce of the Lord God walking in the garden in the coole of the day Oh! could we find out the coolest times to speake and write one to another in and not in the heat of the day as we do When a State-conscience is fully perswaded doubtfull and so sinning IT is with a Publike or State-conscience as it is a personall or particular conscience What is done must be done in Faith or else there is weaknesse doubting and sin Now where there is not a full consent and perswasion from the Word of faith there cannot be faith properly and where there is not a Word of faith for that Conscience to be grounded upon there cannot be a purely and spiritually full perswasion And one may question whether in spirituals as in Civils Votes and Voyces are to make Laws for in the Gospell we find that Divine Laws have their subsistance there without the Vote of any and that is only to be a Law or Truth in the Church and Kingdom of Saints not what is so in the coâ—mon consent or voyce but what is a Law in the very Gospell-truth of it If the Laws of truth were founded as the Laws of Civill-States in a meere Legâ—slative power then Popery hath had as good assurance as any they have had most vâ—ces most Counsels and so Arrianâ—sm when the world went after it Post-script The Testimony of Salmasius the approved German writer of the Presbyteriall way and employed by the States of Holland to write THat the Baptism in the name of the Father Son and Holy Ghost is not that way of Baptism practised by the Apostles The Baptisme of Apostolicall use and institution is in the Rivers not with invocation of the three Persons seeing the Apostles Baptized only in the name of the Lord Jesus Christ In his owne Latine thus Baptisma in aquis perennibus Apostolici instituti moris sed non invocatio Trinitatis super Baptizatum cum Apostli in solo nomine Iesu Baptizarent Salmasius in apparatu ad libros de primatu papae fol. 193. Salmasius his Testimony against the present Presbyteriall-way DUobus modis haâ— Independentia ecclesiarum accipi potest si vel respectum non habeant ad vicinas ullas ecclesias aut si non pendeant ab authoritate aliquot Ecclesiarum simul in unam Classem vel Synodum conjunctarum cujus conventus partem ipsae faciant Prior modus similior reperitur primitivae ecclesiae praxi consueâ—udini ac usui quo voluntaria haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et communio inter ecclesias fuit Posterior magis convenit eum instituto quod postea juris humani dispositione introductum est Hoc posteriore modo lâ—berâ—as particularium ecclesiarium magis immmuta videtur quam priore Sed quod ab initio fuerit voluntatis postea factum est juris Et hoc jus sane positivum atque ecclesiasticum humanumque non divinum juris est quidem divini ut una siâ— ecclesia christi unitas autem ejus non gregalium aut concorporalâ—um plurium adunata collectione consistat sed in fidei ac doctrinâ— unanimi consensione Pag. 265 266 in apparatu In English thus THis Independency of Churches may be taken two waies Either as not having respect to any neighbour Churches or as not depending on the authority of â—ome Churches that are joyned in some Classis or Synod of which the Churches themselves may make a paâ—t The former way is found to be more like the practise custome and use of the Primitive Church whereby this voluntary communion was among thâ— Churches The latter way doth more agree with the institution which afterwards was introduced by a humane authority By this latter way the liberty of particular Churches seem to be lâ—sse diminished then by the former But that which from the beginning was arbitrary afterwards is made necessary as a Law This Law truly is positive and ecclesiasticall aâ—d humane not divine 'T is â—y a divine Law that the Church of Christ should be one but the unity of it doth not consist in the union oâ— collection of many that are of the â—ame flock or body but in the unanimous consent agreement in faith and doctrine Page 65 66. in apparatu FINIS THese Groanes for Liberty out of Smectymnuus his owne mouth I approve to be printed Feb. 27. 1645. IOHN BACHILER If any are ignorant who this Smectymnuus is Stephen Marshall Edmund Calamy Thomas Young can tell you Matthew Newcomen William Spurstow GROANES FOR LIBERTY PSESENTED From the Presbyterian formerly Non-conforming Brethren reputed the ablest and most learned among them in some Treatises called
with such power from heaven became it is not managed according to pure Gospell-order nor upon a people rightly prepared and fitted so as the fault is not because there is a Government as the Vindication observes but not the pure Government nor the Government rightly placed And for his Charge against the purer Congregations as I know not any such doings amongst them so I will make no Apologie for them because that would bring them within the compasse of something like a crime and I know nothing but well by them THE NEW QVAERES Folio 1. Of the Vindication propounded to the Honourable PARLIAMENT ASSEMBLY Quaere 1. VVHether a bare Excommunication or Suspension from the Sacrament not backed with Authority of the Civill Magistrate be not like to prove an impotent and invalid and ineffectuall meanes Whether it be not a far better way in point of Conscience and Prudence to admit scandalous persons to the Sacrament not actually excommunicated though they thereby eat and drinke judgement to themselves then to deprive any to whom it really belongs Antiquaere 1. Whether is there any excommunication or no For the Vindication questions it in calling it an invalid thing and if so How can any such thing be setled at all as an Ordinance in the Church Whether ought Authority to joyne it selfe with any thing so questionable as the Vindication would have it Since nothing hath proved more fatall Whether excommunication being granted be any such bare thing as the Vindication speaks on so impotent 〈…〉 and ineffectuall without being Authorized from a power from men And whether the Ministers are to strike with the Magistrates Sword Whether all the differences about Excommunication be not from the want of true Church-constitution And whether a Nationall Church be not too wide for the Ordinances and the Scabbard too big for the Sword And whether Solomons Temple and Christs be all of a largenesse so that one golden Reed will measure both Whether the old Temple that had Windowes of narrow Lights be any pattern for the new Whether any thing of Prudence As admitting scandalous persons to eat their owne damnation as the Vindication saith Rather then to deprive them to whom it really belongs be any Scripture-way of arguing which forbids us not to doe evill that good may come thereby Whether any sin or offence be committed in such cases of deprivation of scandalous persons seeing though it may really belong to them yet the Church nor Dispenser not knowing any such thing nor judging but only by the Rule of visible walking to the Word and the Rule of evidences there for Administration of Ordinances can faithfully administer but accordingly for they that walke according to this Rule peace be on them and on the Israel of God Whether the Law of God in this be not as equitable as the Law of Man which judges not of secrets nor takes cognizance of things unknown Whether it be not rather the scandalous persons only sin who if he have a reall interest will not live in the evidence of it nor walke by the Rule of Administrations that he may partake Quaere 2. Fol. 51. Whether the suspending such persons from the Sacrament being no Ordinance of Christ without a totall suspension will not be a meanes rather to harden And whether their admission be not rather a more probable way of reclayming being accompanied with serious Admonitions Exhortations publike and serious Reprehensions Reasons 1. Because that such persons are more hardned by it totall exclusion only working shame 2. Because against their receiving like Italians in Lent they will be holy for a day or two and make vows c. and may be so converted 3. Many then will read c. which would not do so before in an Hypocriticall conscience and the Sacrament is a Covenant which binds all receivers to reforme 4. The Sacraments are so accompanied with Examinations Exhortations c. that ten to one would be converted by such admonition rather then by suspention therefore Christ when he came to save sinners permitted them familiarly to him and his Ordinances Antiquaere 2. Whether Excommunication according to the Vindication grounds being a questionable Ordinance as well as suspention one of them may not be as well made use on as the other Suspention as well as Excommunication upon his grounds Whether the Admonitions Exhortations Reprehensions Examinations be such as Christ appointed to make the Sacrament an Ordinance for all scandalous sinners to come to or rather to quicken and spiritualize the worthy receivers who receive according to the visible Rule of Administrations as the whole straine of Scripture precept and practice speake Whether all the three first Reasons presuppose not such a Church-constitution for Ordinances and partakers as the Scriptures never speak on For where is there any such constituted Church of scandalous and Italianated persons who were constituted according to the Rule and for Corinth and the rest that had such bad Members they are not examples in that of gathering or constituting or administring but reforming as the Apostles who calls them to the rule of the Word This one mistake hath deceived many Whether Christ in permitting scandalous sinners to converse with him familiarly when he was here in the flest be any rule for admitting all such sinners now to the mystery of his spirituall Ordinances And whether there be not a spirituall difference betwixt Christ not offered and offered betwixt his conversing in the flesh for making up the mystery of Redemption and the mystery of Redemption made up and finished by the eternall Spirit in which he offered himselfe betwixt Christ in the flesh and in the Spirit or Ordinance Whether did Christ intend his ordinary or occasionall converting to be any rule for his Church or Kingdome in its Administrations or Ordinances which is a worke of another forme And whether this intermingling of carnall and spirituall notions be a Scripture-way Whether ought we to force any consequences or inferences upon the Word for practise in administrations in things neither clearly nor intentionally for ought we see nor mystically directed appointed or instituted by Christ And whether such a ground once granted will not let in one kind of will-worship as well as another And for that ten to one being converted so as he sayes Quere Whether it is not ten to one any will be a converted but rather hardned Quere 3. Fol. 53. Whether did Christ ever intend that none but true believers should receive his Supper or did he not infallibly know that many unregenerate and impenitent should and would receive it And the Antagonists grant that close Hypocrites have an external right then if these why not others Christ having ordained the Sacrament of the Supper as well as the Word to be a savour of death to such and God hath his end in both the glory of his Justice in the one as well as of his Grace and Mercy in the other Antiquaere Whether
saith Absolon If I were a King it should not be thus But what is a qualified Government that is not Christs I can never hope to gather grapes of thornes or figs of thistles Sure it can never be well for for the Trees of the Forrest when the Bramble will reigne Master Ley's Resolution Page 33. There are many of note who affirme the best way to suppresse the multiplicity of Sects is to let them have scope and they will run themselves out of breath but I cannot give my Vote false teachers are not to be tolerated no not for an hour Gal. 2. 5. Reply I would there were more such of that minde I am sure it is safest and soundest It is safest there is no such danger in that of crucifying Christ in ignorance of fighting against God And soundest for so they die out most naturally by their owne unsoundnesse without noise and commotion Sometimes the cure makes the greater disease when the cure is not naturall but violent For that of Pauls withstanding Peter to the face I allow you all such Gospel-wayes of contention so you only withstand them to the face and doe not as the High-Priest did command them to be smitten on the face Oppose with words as Paul did but not with swords taking and turning the Edge of Authority against us Master Ley's Resolution Page 33. We experience saith be But where roads this Writer this phrase Reply You criticise on words I cannot take time to do so I wonder you an Assembly-man have leisure for that this is logomac ice or word-fighting and why not We experience You know our times have found out such ways of elegancy in the English though I thought not any such thing when I wrote But why doe I triffle too To your matter Master Ley's Resolution Page 33. But it appeareth by his c. Whether it be safe to commit the power c. That to commit any power or establish any government especially the Presbyteriall is too soon or suddenly done if done at all Reply Yea and it is not too suddenly if done at all and not done as it ought or in Christs way I am for any thing of Christs when and where and how soone you will Master Ley's Resolution Page 34. We may say as he Some may be like the ten yet others like the two Brethren For two ambitious Presbyterians there may be ten more modest Reply But how come you by such plenty of the better sort It is not thought by most of your way I am sure some of your way were taking care how to furnish their Presbytery their 10000 Parishes And this I know that if there were such plenty Why doe you make shift with so many of the Episcopall stamp who keep their Parishes and resolve while they live to try out all turns of government rather then turne off a tythe of two hundred per annum But I beleeve the English Presbytery and Prelacy are well agreed in that Master Ley's Resolution Page 34. Besides the Presbyteriall government is framed directly according to the Resolution of our Saviour Reply Not so directly neither It is rather directly according to the prudentiall designe of your Assembly as you say so as all yet is but So you say and we say the contrary there is You say and We say Authority not Scripture and evidence carries it on your side And let the Reader judge bet wixt us Indeed you are able to prove by the Magistrate that your Presbytery is some of it Christs way That is an Argument of power not of Scripture Master Ley's Resolution Page 34 35 36. To that he saith The Controversie is hottest about government c. It may be so without fault in those that are for it but not without crime in those that oppose it To that of his Is it good parting with the stakes The Question presupposeth evennesse betwixt parties whereas the difference is betwixt government and no government The high Court of Parliament and all the Orthodox Churches c. on the one side and a small inconsiderable party on the other Nor is it so much injury to resolve for government against them as the Bishops who had possession of Prelacy by a prescription legally c. To that of his It is to be feared there is too much of man It is likewise to be in those who despise government c. And if the Bias run most to this truth of government as he saith it is but as it should be The Bishops government being put downe it is necessary some other should be set up and before all the Presbyteriall And if as he saith some other truths are wholly set by it may be the fault of those who set themselves too much against government I am sure not in such as are for the Presbytery And for his caution as he concludes with I wish he had had more caution in his minde and his paper he had had few faults and a shorter refutation would have served Reply You say The Controversie may be hottest yet no fault in those that are for it but against it But is all the heate in those that oppose it Nay sure Witnesse the importunity the petitioning of your party c. we silent all the time You say The difference is not so equall but betwixt government and no government Parliament and all Orthodox Divines against an inconsiderable party Indeed it is unequall It is betwixt a government of man of Prudence as you confesse and a Scripture government betwixt an huge Nationall Government and Christs little flocke or Church Nor is it a Controversie with the High Court of Parliament we contend not with them but humbly petition and represent the truth unto them but this is the old way to winde in under the wing of Authority and to engage them But they are wise to discern and not to be engaged as their Predecessors were by the Church-men as they called them there are too many sad stories But what of our inconsiderable party We had rather be a few with truth then a multitude against it And how inconsiderable soever we are in number the stone cut out without hands may fill the earth the Kingdome of Christ and the worlds are not so one as you would make them Unus homo totius orbis impetum fustinuit It was said of Euther He was but one against a world Your non-conformists were but inconsiderable to the Kingdom of Prelacy almost A pebble in the band of David may do more then a mighty speare in the hand of Goliah You say The Bishops had a better prescription even by Law for their government then we But how is this Is a legall prescription better hold then a Gospell prescription Is it more priviledge to be founded upon a Statute or Act of Parliament then Scripture You say If too much of man be in this Controversie it is in those that oppose and despise Government But what is that to our Controversie