of God by doing that which is more like to expose others also to the same stroke then any wayes to comfort or relieve them But whatsoever she can reasonably conceive or judge to be a means any wayes likely to save a soul from death to translate men from darknesse unto life she girds her self to minister unto the world both farre and neer in every such thing She cordially prayes for the conversion of the unconverted she mourns over them she causes her light to shine before them she bears their burthens she intreats them gently she feeds their hungry and cloatheth their naked as she is able she recompenceth evill for evill unto none of them with all such exemplatities of life and conversation which are sanctified and appointed by God for the winning of those without the Word who refuse to obey it 1 Pet. 3. 1. And besides all this that which is the first-born means of conversion she preacheth the Gospel with as much diligence and faithfulnesse and power and with as much libertie and freedome unto all to partake with her in this her ministration as any other way whatsoever yea as readie and forward she is as any other to contribute her proportion to the full whether in counsell purse or otherwise for the furnishing of all the candlesticks in the land with burning and shining lights I mean for the erecting and setting up a faithfull preaching Ministery throughout the Land yea if it were possible throughout the whole world Therefore Fifthly and lastly to the main objection whereas this way with the permission and sufferance of it is burthened with this jealousie and fear that it is so highly displeasing unto God that he is not like to turn in mercie unto the Nation untill it be removed and all the factors for it taken away I answer First that this jealousie and fear is of the same inspiration with that wherewith Rabshakeh of old sought to possesse the heart of the good King Hezekiah and the inhabitants of Jerusalem that so upon the discouragement they might be the more willing to compound for their City But if thou say to me â—â— trust in the Lord our God is it not he whose high places and whose altars Hezekiah hath taken away and said to Judah and Jerusalem ye shall worship before this altar That which Hezekiah had done in destroying Idolatry with great acceptation in the sight of God and which consequently was in it self a pledge and confirmation unto him and his people that God was and would be with them to save them and their Citie out of Rabshakehs hand this doth this deceived ambitious man contrive into an argument of jealousie and fear unto them that God was offended with them and so represents their hope and confidence in the shape of diffidence and deep discouragement unto them He that perswaded the woman that God knew how that in the day wherein they should eat of the tree iâ— the mid â—â—st of the garden their eyes should be opened and they be like gods c. hath it seems possest many amongst us with this semblable apprehension that from the day wherein they shall destroy that way we speak of out of the Land and suppreâ—â—e all those that walk in it God will be gracious unto them and remember their iniquities no more as if to sacrifice the children in the Fathers sight were the onely means of making atonement with him But Secondly how doth this carrie any shew or shadow of reason or truth in it that God should turn away his face from a State or Nation for not hating his people or for refusiâ—g to persecute his anointed ones God sometimes said That Nation whom they shall serve I will iudge Gen. 15. 14. Is his mind so far altered in this point that now he should say the Nation who shall give them libertie I will iudge The generall rule of restraint which God hath charged upon States Kingdoms and Nations is this Touch not mine aâ—â—iâ—ted and do my Prophets no harm and hath he anywhere made Independencie so called an exception from this rule or hath he anywhere made Presbyterie a distinguishing character of such of his anointed ones who must not be toucâ—'d from others of them who may be crush'd and whose bonâ—s mâ—y bâ— broken Surely circumcision and unciâ—cumcision differed as much as Presbyâ—erie and Independencie can do yet the Apostle tels us Gal. 6. 15. that in Jesus Christ neither circumcision avâ—ileth any thing nor uncircumcision but a new creature If Independents be new creatures and born of God their Brethren need not fear any displeasure or anger from their Father for suffering them to dwell in peace by them in the same Land but have cause to rejoyce in such their neighbourhood and societiâ— as being pillars of the sâ—me strength with themselves to support the State and Nation wherein they dwell But Thirdly and lastly when mens table becomes a snare unto them and their welfare a trap it is a signe that God is about to bow down their backs if not to make their habitations desolate When the Jews began to reason after this manner and to act accordingly If we let him thus alone all men will beleeve on him and then the Romanes shall come and take away both our place and nation it was a presage that the Romanes indeed would come and take away both which they did not many yeers after Make the heart of this people fat saith the Lord by his Prophet concerning the same people and make their eares heavie and shut their eyes lest they see with their eyes and hear with their eares and understand with their heart and convert and be healed I say no more in this but onely pray with all mine heart and with all my soul that the people of this Kingdom may see with their eyes and hear with their eares and understand with their hearts that they may convert and be healed The Heathens were wont to say Jupiter quos vult perdere dementat Another objection leavied against the Way is this If this way be let alone and suffered to take place it will still undermine the credit and comfort of many worthy and conscientious Ministers in the land For as fast as they through the blessing of God upon their faithfull labours in the work of the Ministery shall convert souls unto God this Way will allure them away from them unto it self whereby their hand must needs be enfeebled and discouraged to their work But to this also I answer First that if that way of Government and worship wherein those good Ministers shall walk who are supposed to convert people unto God be indeed and in truth the way of God there is little ground or cause of fear that any other way should separate between them and their converted ones For first the verie grace of conversion being dispensed unto these by their hand is a great and solemne ingagement upon them to love and
direct way it can onely be produced by that which is good There is no more friendship or fellowship naturally between good ends and ill means then is between light and darknesse Christ and Belial But 4. and lastly There being nothing in all this speech excepting onely the historicall instances the truth of which it seems was generally knowne among the Jews and is attested by Josephus their great Historian but what is fully consonant with the word of God unquestionably so acknowledged elsewhere the credit and authority of it for matter of truth is one and the same with those other Scriptures corresponding with it What we here learne saith Gualter upon the place should be unto us as an Oracle viz. that the counsells of God are not to be defeated or hindred by any strength of man but for the counsells of men they fall and sink and come to nothing of themselves In the words there be these six ensuing Points of Doctrine faire and large besides many others of a more collaterall and illative observation First From those words ver. 38. And now I say unto you Refraine from these men and let them alone for c. Observe that it is a point of much wisdome to forbeare the oppression or suppression of such persons Doctrines and wayes which men have any reasonable cause at all to judge or thinke that they are or may be from God Secondly From those doubtfull expressions of so great a Doctor of the Law and one that knew how to measure and estimate the Authoritie and weight of a Councell-determination and besides can no wayes be suspected of any disaffection or prejudicatenesse against such Authoritie from those doubtfull expressions I say of this man If this counsell or work be of men c. And againe If it be of God c. Observe That the determination of a Councell or of the major part of a Councell against a way Doctrine or practice is no demonstrative or sufficient proofe for any wise man to rest or build upon that such a way Doctrine or practice are not from God The whole Councell as you heard this one man excepted had peremptorily concluded the Doctrine and practice of the Apostles to be not from God but from men and thereupon were in high consultation to suppresse them and that by death yet all this did not satisfie Gamaliel in point of judgement or conscience he was still but where he was doubtfull and in suspence with himselfe about the businesse Thirdly From that clause If this counsell or work be from men it will come to nought Observe that every invention contrivance way or device of man especially in things either appertaining or pretending to appertaine unto God in matters of Religion will in time weare out into nothing and be dissolved Fourthly From the Connexion or dependance between the former and latter parts of ver. 39. But if it be from God yee cannot destroy it lest c. Observe That for any man or men to attempt the suppression of any Doctrine way or practise that is from God is to fight against God himselfe Fiftly From that significant phrase or expression of being FOVND fighters against God ver. 39. Observe that many who possibly for the present may conceive and thinke and that with much confidence that they fight for God when the truth comes to an unpartiall and perfect scanning will be found to have fought against him Sixtly and lastly From the importance and weight of that emphaticall particle even in the last clause Lest yee be found EVEN fighters against God Observe that fighting against God is a most dangerous posture or ingagement for a creature to be taken or found in by God at any time The dread and terror of such a misprision as this is the base and ground-work upon which Gamaliel builds the fabrick of that important counsell and advice which he gives unto his fellows thoroughout his discourse or speech made unto them We shall for the present passing by all the rest pitch upon that Doctrine mentioned in the fourth place the tenor and effect whereof was this That for any man to endeavour or attempt the suppression of any Doctrine practice or way which is from God is to fight against God himselfe For the sense and true import of the Doctrine I shall need to adde little beyond what was said in explication of the words here we briefly shewed what was meant by fighting against God I now onely adde this which is somewhat more particular that it is not every degree or kind of opposing a way Doctrine or designe of God which either the text or the Doctrine calleth a fighting against God but onely such an opposing which is peremptory and carried on with an high hand so that those Agents or Instruments of God which he hath anointed to hold forth that way Doctrine or Designe of his in the world are not suffered to execute their Commission but are countermanded either by the Authoritie or over-bearing strength and power of men It is one thing to oppose or contend against a Doctrine or way of God per modum Doctoris as when a Minister through a mistake or weaknesse of judgement pleads for Baal against God preacheth error up and truth downe which may befall the best and faithfullest of men another to doe it per modum Judicis as when men will assume an Authoritative power whether Ecclesiastique or Civill to suppresse or silence the publishing practising arguing or debating of such wayes or Doctrines with the judgements and consciences of men It is true even this kind of opposing them is sometimes incident to men otherwise upright in the maine before God but the children of this contention and contestation against their Maker must expect to be taught râ—ore wisdome and reverence towards him with briars and thornes If men fight against God after any such manner as this upon such termes as if they were Gods too this will ingage him to take up armes also in his own defence and provoke him to fight against those who fight against him This for opening the Doctrine For the confirmation of the truth of it wee shall not need to cause many Scriptures to labour the word will be sufficiently established in the mouth of two or three of these Witnesses Why doe the Heathen rage saith David and the people imagine a vaine thing The Kings of the Earth set themselves and the Rulers take counsell together against the Lord and against his Anointed saying Let us break their bands asunder and cast away their cords from us c. Those expressions of raging setting themselves taking counsell together against the Lord and his Anointed amount every whit as much as to a fighting against the Lord And what was it that the Heathen people Kings and Rulers of the Earth did or attempted to doe against the Lord and against his Anointed meaning Christ Was it any thing else but to quench that fire which Christ as himselfe
this Way should occasion troubles divisions discontents or the like above the rate of that other Way which so much magnifies it self against it except haply this that it hath more of God and Christ in it then that other and then it is no marvell if it be more offensive and troublesome to the world But suppose both equally interessed in this I affirm and undertake to demonstrate that in the nature frame and constitution of it otherwise it is every whit as gentle sweet complying and accommodating and no whit more threatning or portending troubles or distractions then the other yea that in all such considerations as these it hath the preheminence For 1. It seeketh not it attempteth not the molestation harm or disturbance of any sort of men that are contrary-minded to it it thinketh no evill it speaketh no evill of such if it conceives them upright and faithfull with God and Jesus Christ it imbraceth them with all love tendernesse and honour as partakers of like precious faith with it self and nothing doubts but that they serve and worship God with as much sincerity and singlenesse of heart and are accordingly accepted by him in their Way as it self 2. If God should please to give it favour in the eyes and interest in the hearts of the powers of this world it thinks it very un-Christian and unworthy to arm it self with this interest to fight against the peace of the consciences of other men If any of this Way have miscarried in any of these particulars they have done it as men and not as children of this Way the principles of their Way taught them better things And why or how a way baptized into no worse or harder spirit then this should come to be arraigned as a troubler of State or strife-maker a dissention-breeder amongst men except it be by a spirit of contention and strife indeed is to me a thing incomprehensible Neverthelesse it is no new thing that both the wayes and servants of God should be charged with such crimes and demerits not only whereof they are wholly innocent and free but which have a speciall contrariety to some such grace or vertue wherein they have a remarkable and choyce preheminence above others Thus Joseph the great mirrour of chastity was accused of Adultery Gen. 39. Moses the meekest man upon earth of ambition and self-assuming Numb. 16. Elijah of being the troubler of Israel 1 King 18. who was the Chariot and Horse-men of Israel to defend it 2 King 2. The Lord Christ himself in whom the Godhead dwelt bodily of having a Devill Joh. 8. and so of being an enemy unto Cesar when as it was and is he by whom Kings reign with many the like Therefore however it may seem strange that a Way of God which is eminently set strongly bent and in a manner every wayes calculated for peace should suffer in the tongues and thoughts of men as a disturber of States and sower of dissentions amongst men yet is there nothing in this but what hath been acted and that over and over upon the Theatre of the world formerly If it be here replied and said Yea but experience riseth up and confirms the truth of that accusation and charge against the Way you speak of which you would wipe off this shewes and proves against all deniall and exception that where your Way is entertained Congregations are torn families rent relations distanced and divided c. I answer first that Aristotle long since observed that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} was a very frequent Paralogisme or mistake amongst men nothing is more ordinary then for men to range consequents and effects under one the same notion especially where the disproportion of causality is not very notorious and broad A man in reason can hardly think that any man compos mentis as we use to say should be so defective or weak in his inellectualls as to think that the building of Tenderton Steeple should be the cause of Godwins Sands only because these sands were never known to be before the building of that Steeple yet old Mr. Latimer relates the Story in one of his Sermrns and improves it to very good purpose By such a form of arguing as this Judas his betraying his Master should have been the effect of the womans powring out that box of oyntment upon his head mentioned Mat. 26. 7. For he never betrayed him untill this oyntment was powred out upon him and immediately after he did The Way we speak of is never the more any cause of troubles dissentions or divisions because troubles dissentions and divisions many times follow upon the embracement and entertainment of it 2. If troubles or divisions were the proper effects of this way then the more and more generally it were taken up and practised in a familie Citie or Countrey the more troubles and divisions there would be Effects are still found in proportion to their causes where nothing interposeth to hinder it But where it is generally assented and submitted unto whether in families relations or otherwise there is as much unitie love and peace as touching matter of government as where Presbyterie hath its highest throne Therefore the reason why troubles and divisions sometimes accompany it is not because it is intertained but because it is not intertained sufficiently or with that generalitie of consent which is desireable 3. When troubles and divisions are occasioned in relations families Congregations c. by the meeting together of two opposite wayes why should the one way be still burthened and charged with the occasion of such troubles and the other acquitted there being no ground or reason at all why either that which is acquitted should be judged more innocent or that which is charged more obnoxious or peccant in this kind Nay 4. If matters were duly and fairely examined between the two Combatants in this case the way wee plead for would be found via lactea the candid harmlesse and peaceable way and her corrivall or competitresse via sanguinea the trouble and strife-making way Onely by pride saith Solomon cometh contention Surely that way which commandeth homage and subjection unto her from all her fellowes and threatens to breake them all in pieces like a potters vessell with a rod of iron if they will not bow and deny themselves for her sake is the way of pride and so of contention according to Solomons Logique not that which is gentle and easie to be entreated by all others claiming no superioritie or jurisdiction over any If there be any clashing or unkindnesse between the two wayes Independency so called and Presbyterie when they meet together either in a relation familie c. the very complexion of the latter bewrayes that to be still the foundresse of the quarrell To me it is a wonder of the first magnitude how men come to have so much ground of hope as to set their foot upon of composing differences and distractions of setling peace
and love throughout the Nation by exalting one way of Discipline of Church-Government for the treading downe and trampling under foot all others If Ephraim be against Manasseh is it any wayes like but that Manasseh will be against Ephraim And God himselfe prophecying of Ishmael told his mother that he would be a wild man and that his hand should be against every man and every mans hand against him Undoubtedly that way whose hand shall be against every way will find that the hand of every way will be against it and then what manner of peace can reasonably be expected under the predominancy of such a way That way which shall be able to out-reason not that which shall out-clubbe all other wayes will at last exalt unitie and be it selfe exalted by gathering in all other wayes unto it Solomon tells us that all that is taken in hunting is not alwayes roasted and that an inheritance may be hastily gotten and yet the end thereof not be blessed and the Prophet Habakk 〈…〉 denounceth a woe against him that shall build a towne with bloud But 5. I would gladly know what the plaintiffe in the objection means by distractions rents divisions in relations families Congregations c. If he means onely this that the father goes to heare one Minister in one place and the son another Minister in another and that some within the same parochiall line goe to this Minister or are members of this Church others to another Minister and are members of another Church and the like c. I answer That in this case I know no more occasion at least no more necessitie of any distraction rent or division then when the father being free of one company as suppose of Merchant-taylors shall still upon occasion of the meeting of this company repaire to the hall belonging to it and the son being free of another as perhaps of the company of Grocers shall upon the like occasion repaire to the hall appertaining to them Who knows not that the members of all the severall Companies in London dwell scatteringly and promiscuously up and downe the Citie with the greatest irregularitie of intermixture that lightly can be and without any observation of their relations to their respective Companies sundry members of twenty severall Companies it may be inhabiting within one and the same parish and yet without any complaint or inconvenience of rents distractions or divisions Or if by rents distractions and divisions he means distances or alienations in affections nor can these with any face of reason be charged upon that way whose cause we plead because it is a maine principle and maxime in this way to hold terms of love and Christian correspondence with all persons of what judgement soever in point of Government if they be godly as well as with her owne children as hath in effect been argued formerly But in this case the Roman proverb it seems must be verified Aemilius fecit plectitur Rutilius Or 3. and lastly if by rents distractions ◠he means the shaking or troubling of mens judgements raising doubts or scruples in mens consciences concerning the way they went peaceably in before I answer 1. That if they were built upon sure and cleere foundations in their former way there is not the least ground or reason why they should be troubled or shaken in their judgements because they see another way acted and practised by others or 2. if they were but at peradventure in their former way and it was not the knowledge but the ignorance of the truth that both put them into it and kept them in it they have no cause to complaine of being awakened out of so sinfull and dangerous a sleep though it were never so sweet and pleasing to them But 6. and lastly S 〈…〉 pose that all which the objection chargeth upon the way we speake for be granted for truth that where this Way comes and is entertained Congregations are torne families rent relations distanced c. Yet this maketh much more for it then against it because such figures and characters as these are the knowne impressions of the Gospel upon the world where it comes in power and is entertained in truth Thinke yee saith our Saviour that I am come to give peace on earth I tell you nay but rather debate For from henceforth there shall be five in one house divided three against two and two against three The father shall be divided against the son and the son against the father the mother against the daughter and the daughter against the mother the mother in law against her daughter in law and the daughter in law against her mother in law Nor is it to be conceived that these divisions in relations and families foretold by Christ as the common and ordinary effects and consequents of the Gospel for in different respects they may be either are to be limited onely to such either relations or families wherein the ground or occasion of the division should be the receiving of the Gospel in the maine truth and substance of it by the one partie the other partie absolutely rejecting it as if they were onely to take place in such cases as this but they are to be extended to such both families and relations also where some particular and speciall points or truths of the Gospel are intertained by one partie and rejected by another though both agree as well in the beliefe as in the Profession of the Gospel in the generall Experience shews that rents divisions take place in both as well yea and that with as much heate and distemper of affection in the latter case and upon the latter occasion as in the former Now if the question in this latter case be Whether the occasion of the division be rather to be imputed to the truth held and practised by the one partie or to the error held and practised in opposition to the truth by the other The answer is that where all were before bound up in unitie and peace by a common band of error there the occasion of the division must needs be imputed unto the truth comming amongst them Therefore were it granted that the way so much contested against did indeed occasion rents divisions distractions in relations in families in Congregations where it comes this would rather turne unto it for a testimony and assert its originall from God then otherwise The Gospel 〈…〉 elfe works no otherwise then thus where it is preached and intertained And as Aristotle supposeth that in case any piece or fragment were broken off from the maine body of the Heavens it would move circularly according to the naturall motion of the maine body in like manner any particular opinion or practise which moves acts and works according to the manner and tenor of that motion acting and working which are genuine and proper to the Gospel is so much the more likely to be a parcell or branch of the Gospel
honour them above others Secondly the person being dearly lov'd and highly honour'd gives credit and interest both in the judgements and affections of those who do so love and honour to all his matters as well of opinion as practise at least is compleat armour of proof against any prejudice in respect of either Thirdly when men and women are converted unto God they are endued with a principle of a neerer and more inward sympathie and compliance with all the wayes of God then they had before So that there is more cause for Ministers to fear the withdrawing of their people from them before their conversion then after in case the way of worship and government which they imbrace be of God For in this case and supposition unconverted ones have no inward sutablenesse of soul to incline them to love or delight in this way and consequently their hearts must needs sit loose if they stand not in opposition â—o it but those that are converted are baptized into such a spirit which is apt to comport and correspond with it Again Secondly if the hearts of men and women upon their conversion unto God are so generally found for otherwise there is no place for the jealoâ—â—ie which is the ground of the objection to stand in propension to this way is not this an argument if not demonstrative yet of a very high importance to evince that this way is of a truth the Way of God I will wait on thy Name saith David for it is good before thy Saints or because thy Saints like it well as another translation reads So that this great Prophet and King thought the generall approbation and concurrence of the Saints sufficiently assertive of the acceptablenes of a way or practise in the sight of God Thirdly those Ministers who have the spirit of this glory cast upon them by God to beget sons and daughters unto him by the Gospel have no cause to envie the line and measure of those who receive them from their hand upon such terms That which our Saviour spake in another case is every what as considerably true in this viz. that it is a more blessed thing to give then to receive And the Apostle Paul makes no other account but that his relation of a spirituall Father unto the Corinths his begetting of them by the Gospel was much more honourable unto him then the relation of an Instructor or builder up was or would be unto others For though you have ten thousand Instructors iâ— Christ saith he yet have ye not many Fathers for in Christ Jesus I have begotten you through the Gospel And else-where he counts it a master-piece in the spirituall building to lay the foundation According to the grace of God which is given to me as a wise master-builder I have laid the foundation and another buildeth thereon So then planting being more Apostolicall then watering it was Paul that planted and but Apollos that watered 1 Cor. 3. 6. and laying the foundations of life and immortalitie in men of a more honourable interpretation then the building of them up in their Faith the Ministers so much tendered in the objection have not the least colour for any such grievance or complaint as is there presented on their behalf indeed and in realitie of truth no more then the Apostles themselves had for complaining against such Ministers and Pastors who feed those flockâ— of Christ which they had first converted unto him And without all contradiction saith the Apostle the lesser is blessed but never envied of the greater Fourthly and lastly the gracious and bountifull God hath so laid it in his counsell and decree that though the saying be true which our Saviour taketh notice of Job 4. 37. That one soweth and another reapeth yet both he that soweth and he that reapeth should reioyce together ver. 36. So that as Abigail told David that when the Lord should have done unto him all the good which he had promised him it would be no grief unto him nor offence of mind that he had not shed blood causlesse or avenged himself no more will it be the least occasion of uncomfortablenesse or complaint unto Ministers who have been faithfull unto God and brought home souls unto him when they shall shine like stars in the firmament of Heaven that some of the children of their labours departed from under their hand when time was to seek pasture and soulaccommodations else-where Another objection seeming to war with an high hand against the way hitherto protected is this Can that in reason be thought to be the way of God which seemeth so onely in the eyes of a few inconsiderable and for the most part illiterate persons and not rather that which triumpheth in the vote and suffrage of a Reverend learned pious and frequent Assembly yea and further hath the approbation of many wise and worthy persons in full concurrence with it Do not wise men see more then those that are weak and many then few I answer First that Solomon returned and saw under the Sun that the race is not to the swift nor the battell to the strong neither yet bread to the wise nor yet riches to men of understanding nor yet favour to men of skill but that time aâ—d chance happeneth unto them all meaning that God still reserves a liberty to himself to interpose and to carry the issues and events of things against all advantages and likelihoods of second causes when and where and as oft as he pleaseth And therefore as King Asâ— in his cry unto the Lord his God said It is nothing with thee to help whether with many or with them that have no power in like manner it is but of one and the same consideration with God to blesse the world with the Revelation of truth whether it be by few or by many by those that are learned or those that are look'd upon as men of small understanding Nay Secondly if we consult with the tenor of Gods providence and dispensations in this kind our information or answer will be according to the tenor of our Saviours gratulation being now in a kind of rapture or exultation of spiriâ— unto his Father I thank thee O Father Lord of heaven and earth that thâ—â— hâ—st hid thâ—se things from the wise and prudent and hast revealed them unto babes even so Father for so it seemed good in thy sight Though God be at libertie to make the first discovery or communication of the light of his Truth unto the world by greater numbers of men and those learned and in high esteeme for wisdome as by Councels Synods and Conventions of men eminent in their qualifications as well as by one or fewer and these under no great observation for either â—et by the more frequent experience of all ages it appeareth that he taketh pleasure in this latter way rather then in the former Doubtlesse it was not without some very
awaken the eye of jealousie upon them and so is seven times more destructive unto and undermining not only of their power but of their honour peace and safety also then any thing that is found in the Way so ill intreated so is it the setling of a power upon the electors of such persons I mean upon the promiscuous multitude of the Land a greater power then ever Jesus Christ himself had at least then ever he exercised For as dare Regem argues a greater power then esse Regem as hee that buildeth an house hath more honour then the house Heb. 3. 3. So to nominate and appoint who shall have power to umpire in matters of conscience and of God to determine what shall be preached and what not what shall be believed and what not is a branch of a greater root of power then the exercise of the power that is committed unto others in this behalf Now though Jesus Christ had a power and was authorized by God to be a Law-giver himself unto his Churches and Saints in their spirituall Republique yet it is hard to prove that ever he invested any other with such a power His Apostles themselves were no Lords over the Faith of the Saints nor had they any power or authority to impose any thing upon men as necessary either to be believed or practised but what they had in expresse commission and charge from Jesus Christ himself to impose upon such terms So that notwithstanding that severe angry contestation of the fore-mentioned Gentleman against the two Brethren with their fellows Is this your so much boasted of preaching writing fighting for the rights priviledges of Parliament whereby he thinks to dash both them and that their boasting together out of countenance though they boast neither little nor much of any thing boasting is their charge not their crime they only say and that with modesty yet blessed be God they are able to maintain and make good that their boasting if it must needs be so called in the sight of God and Angels and men and Devils and whatsoever besides is named not only in this world but in that also which is to come And though he hath done like himself and I speak it to his honour far above the line of many others in vindicating the rights and priviledges of Parliament yet absit verbo invidia I am very confident that there are thousands of that Way and judgement against which his pen riseth up with so much indignation who rateably and according to their means and opportunities have quitted themselves upon equall terms of honour love and faithfulnesse towards those honourable Houses with himself 4. And lastly It were no task of much labour or difficulty to demonstrate that the Way in the defence whereof we have thus far appeared is so far from carrying any malignity or seed of danger in it to the State or persons invested with civill power that it is of a manifest and rich compliance both with the one and the other He that commanded to give unto Cesar the things that are Cesars and unto God the things that are Gods did Cesar as much if not more service in the latter command as in the former Silver and gold wood and stone never got any thing by having an artificiall deity bestowed upon them and being worshiped but only a meer proximity to destruction They that should only have said unto Herod that he had spoken like a sober and well advised man might have shewed as much affection to him yea and honoured him upon better terms then they that shouted Iâ—s the voyce of a God and not of a man There is no foundation so sure and precious to build the honour peace and safety of Cesar upon as a stone duly pitched for a land-mark between God and him But if there be a question or difficult case between God and Cesar whether such and such things belong unto the one or unto the other they will be found the best and faithfullest Counsellors unto Cesar who shall advise him rather to surrender unto then to claim a doubtfull right or priviledge from God The Way we speak of is so ingenuous loyall and true-hearted to men in place of civill authority and power that it teacheth her sons to expose themselves unto their displeasure for the procurement of their good which even the heathen themselves have attested for one of the best and least questionable signs of true friendship and love To these answers of objections I thought to have added some positive arguments whereby the Way now little more then only defended might have gained the honour of a more perfect conformity to the Will and Word of God then perhaps hath been discovered or seen hitherto Yet I cannot but think that the vailes of the principall objections which covered the face of it being rent and torn the beauty and brightnesse of it must needs shine forth in the eyes of all those who have not sacrificed unto partiality To close with a word of exhortation The premises considered as we love the things of our peace and desire the speedy dispersion and scattering of that dark and black cloud still hanging and hovering over our heads and threatning more fiery storms tempests of desolation and blood upon us and to see the heavens cleering up and looking like Crystall or Saphire over us as we desire to see those terrible swarms of Locusts and Caterpillars which now devour and eat up our good land daily swept away and carried by a strong west wind into the midst of the sea that so we may be fed again with the ancient heritage of our fathers I mean plenty safety and peace if there be any bowels any compassions in us towards our nation so far spent wasted with misery towards our cities and habitations towards our friends towards our selves towards any thing which is dear either to the one or to the other let us be exhorted to take heed of fighting against God let it be the first-born of religious advisements and cautions to us not to be fierce no nor so much as to lift up an hard thought against Doctrine or Way claiming origination and descent from God till wee have security upon security conditions as cleer as the noon-day that they are but counterfeits and pretenders only and stand in no relation at all but that of enmity and opposition unto God Particularly let us be tender above all tenderness to act to the value of the least hair of our heads in any way of bitterness or blood against that Way of governing the Churches of Christ which hath by so many good hands been presented unto us as most agreeable unto the Word and Will of God untill we see the condemnation of it written with a beam of the Sun by the finger of God himself untill he hath disclaimed or renounced it from heaven either by giving such wisdome unto men whereby to detect the error and vanity of it or else hath quite rased it out of the fleshly tables of the hearts of his Saints and distrest servants The motion and matter is of a most serious and formidable importance therefore let me exhort you yet once more to beware of men as our Saviour adviseth in a case of lesse consequence to take heed that no man either through passionate exclamations and outcries or through any faire or flourishing pretences whatsoever draw your foot into this snare ingage you in any such warfare wherein for ought you know you shall fight against God If your judgements stand off from the cause wee speak of for the present and you can see nothing of God in it you may please to consider that this was the case of many thousands amongst you in whom there is much of God and in whose heart is this Way as a Way of his If they be deceived in imbracing it God will shew mercy unto them in revealing the truth unto them in due time But if you shall be deceived in the violence and fury of your fighting against it is it not much to be feared that you will be intangled with the guilt of such a sin which shall not be purged from you till yee die FINIS 1 King 21. 10. 2 Cor. â— 8. Joh. 8. 32. â— See Mâ—â— â— 6 aâ—◠〈◊〉 1â— â—â— Interim or aculi instar nobis esse debet quòd Dei coÌ„silia nullis â—ommâ— viribus imped reposse humana verò suá spâ—nte collabi discimus Gual Homil. 37. an Act Psal. 2. 1 2 3. Reason 1. Luk. 1â— 49. Reason 2. Reason 3. Acts 9. Rom. 10. 2. Acts 18. 2â— Job 9. 4. * In severall populous towns in the Low Countries scarce every 5th nay not every 8th person as I have been credibly informed is immembred into any of their Churches and yet the government of the Nation is reputed Presbyteriall 1 Joh. 5. 19. 2 Cor. â—â— 14. Mat 21. 31. Mat. 23. 15. Eccles. 10. 19. John 9. 2â— Psal. 62. 4. Prov. 13. 10. Esa. 9. 21. Gen. 16. Prov. 12. 27. Prov. 20. 21. Hab. 2. 12. Luk. 12. 51. c. Matth. 20. 6. 1 Cor. 11. 29. Isa. 36. 7. Gen. 3. 5. Psal. 105. 15. Psal. 69. 2â— Ver. 25. Ioh. 11. 48. Isa. 6. 10. Psal. 52. 9. Act. 20 35. 1 Cor. 4. 15. 1 Cor. 3. 10. Hebr. 7. 7. 1 Sam. 25. 30 31. Dan. 12. 3. Eccles. 9. 11. 2 Cor. 14. 11. Luk. 10 21. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Greg. Naz. ep. 5â— ad Procopâ—um Act. 10. 40. 41 Judg. 7. 2. Eâ—â—k 14. 3. 2 Cor. 1. 24. Prov. 24. 6. Eccles. 9. 15. Dan. 6. 10. 22. Independency examined unmask'd c. Matth. 22. 21. Act 12. 22. Phil. 3. 15. Isa. 22. 14.