of power to let into the Church by the Sacrament of Baptisme as indeed it is and whom to admit to and whom to keep back from participation of the Sacrament of the Lords Supper it is a degree of power farre above both whom to ordaine to or whom to debarre from the order of Presbyters for 1. Whatsoever power or authoritie a Presbyter may claime by the word of God is virtually included in his Ordination 2. They that have power to ordaine a Presbyter have power upon just cause to silence and suspend the execution of that power and to stop his mouth Tit. 1.11 if it be opened to broach heresie or blasphemie or if his conversation be vitious and scandalous 3. The Covenant for the generall heads of it comprehendeth a perfect enumeration of the maine parts of the desired reformation under the titles of Doctrine Worship Discipline and Government but Ordination is not to be referred to Doctrine or Worship but to Discipline or Government for the ordaining of Governours and the exercise of Government properly appertaine to the same Topick or Classis 4. Though Government and Worship be distinguished betwixt themselves yet both agree in this that their generall grounds and rules are found in the word of God and in that respect the one may be set forth in the Civill Sanction with a relish of and reference to a religious constitution as well as the other But in case they will not be pleased to expresse any Divine right in any part of the Government in their Civill Sanction and will in a Parliamentary and Legislative way establish that thing which really and in it selfe is agreeable to the Word of God though they doe not declare it to be the will of Iesus Christ as is noted before out of the learned Commissioner of Scotland his * Sect. 8. p. 25. Brotherly examination and he hath the like in his * p. 32. Nihil Respondes we must be satisfied * p. 22. SECT XX. An Appendix to the precedent examination being an Apologeticall Narrative of the Petitions of the Common Councell of the Citie and Ministers of London presented to both the Honourable Houses of Parliament the 19th and 20th dayes of Novem. 1645. with a Vindication of them and the proceedings in them from the scandalous aspersions of the weekely Pamphleters especially of him who miscals himself by the name of the Moderate Intelligencer BVt howsoever the hope of union hath gon on hitherto since the Petitions of the Common Councell and of the Ministers of the Citie were presented to the Parliament there is great likelyhood of a dangerous breach betwixt the Parliament and them which will not easily be cemented up to perfect accord So haply may some conceive who know no more of the matter then they are told by the Moderate Intelligencer or by his Plagiatie the writer of the continuation of especiall and remarkable Passages who repeats his lying and scandalous Relation word for word in these termes This day the Common Councell did present a Petition to the Commons House of Parliament by divers Aldermen and others of that Councell which seemed to complaine or take ill the proceedings of the Parliament with the Assembly in the late businesse past concerning the election of Elders c. The Commons sate long about the businesse and laid it much to heart that any such thing should come from the Citie and that they should lend an eare to any that should in so evill a way represent things unto them and of what dangerous consequence it was and gave them an answer to this effect That they did perceive that they had beene informed and that they could not but lay it much to heart that they who had ever beene so ready to doe all good offices for the Kingdome and goe with the Parliament should from any but the Parliament take a representation of their proceedings and intreated them that herealter they would take satisfaction from themselves It s true they did beleeve they meant well and had a good meaning and intention in it but they were abused They had no sooner given answer to this but there came another from the Clergy to the same effect which was more sad then the former for they conceived this latter was an appeale from the Houses to the people and of as dangerous a consequence as could be imagined and that it deserved a high censure and withall they resolved if that was the way intended they would goe on with their Declaration and quickly undeceive the people and in the interim they referred it to the Committee of examinations that the first contrivers and after fomenters of this businesse may be dealt with according to merit This is a parcell of their weekly report but principally his who miscals himselfe the Moderate Intelligencer for he is neither Intelligent writing what he understands not nor Moderate being passionately addicted to a partie to flatter either out of an erroneous sancie fondly set upon irregular novelties in opinion and practice or out of a covetous affection to the wages of iniquitie the reward of flatterie or slander as the bad cause whereto he hath engaged his Pen hath need to be served with the one or the other and in the latter he hath shewed himselfe this last weeke a very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 's the word in the Originall for a false accuser 2 Tim. 3.3 a false accuser of the brethren Revel 12.10 not of brethren in evill as Simeon and Levi Gen. 49.5 but in good in most sincere and zealous desires and endeavours to be serviceable to the Parliament in prosecution of the great Cause that is in hand the through reformation of Church and State Among whom there are many who taken single by themselves might in good manners have been entertained with termes which savour more of reverence then of contempt but this three-farthing News-monger takes upon him as if he had beene authorised by the Parliament to involve all the venerable Magistrates and prime men of power and trust in this Honourable Citie and a very great number of the most learned laborious and consciencious Ministers of the Province of London in an unfaithfull and undutifull association against the Parliament for their joynt petitioning to the Parliament And where lyeth the crime that may make them lyable to so loud a clamour was it for petitioning in generall or for their petitioning in particular If we consult with his scandalous paper we shall find that he layeth an heavie charge upon both First for the generall in the precedent page he ushereth it in with an egregious calumny in these words * p. 203 Now let us come home and looke about us and see if while our Army is labouring to subdue the enemy and end strife there is not new beginning by those that Fame saith have beene the causes of all the strife we did intreat them the last weeke they would let the Parliament alone and waite
of their Brethren at Westminster nor any distast at the rest of the Directory for any particular contained in it But yet for all this some are so unwilling to beleeve there will be peace especially in the point of Government of the Church that they faine the Parliament and the Assembly of Divines at irreconciliable difference about it the Divines requiring the stampe of Divine right to be set upon it and the Parliament resolute to yeeld no more authoritie for it then a meere Civill Sanction can give unto it Answer To this we answer 1. That the Divines doe not affirme the whole frame and fabrick of Church Government to be of Divine right for it is made up of particulars of different kinds viz. Substantials of Government which have their warrant either by ordinance in his word or direct inference from it as that there must be Church Officers Pastors and their Ordination Elders and Deacons and Church Offices both of preaching administration of the Sacraments and Government Church censures admonition suspension excommunication and accidentall or circumstantiall additions which are of prudentiall direction and consideration as for Pastors when and in what manner they shall be ordained whether a Preacher should treat on a Text or on some Theologicall Theme or Common place when and how oft and to how many at once the Sacraments should be administred how many assisting Elders should be in a Parish and whether they should be chosen and admitted to their office with imposition of hands and continue in it for a yeare or two or for terme of life in what forme of words admonition suspension or excommunication should be comprised and pronounced with divers others of like sort This distinction the Divines of the Assembly make of the contents of the Directory for the publique worship of God throughout the three Kingdomes and the same hath the like use in the Church Government desired their words in the last lease of the Preface of the Directory are these We have after earnest and frequent calling upon the Name of God and after much consultation not with flesh and blood but with the holy Word resolved to lay aside the former Leiturgy with the many rites and Ceremonies formerly used in the worship of God and have agreed upon this following Directory for all the parts of publique worship at ordinary and extraordinary times Wherein our care hath beene to hold forth such things as are of Divine Institution in every Ordinance and other things we have endevoured to set forth according to the rules of Christian prudence agreeable to the generall Rules of the Word of God 2. Though the Honourable Houses have not yet asserted the constitution of the Church Government as ordained in or derived from or as agreeable to the Word of God because as some render the reason it is not the manner of Law-makers to mingle matter of Religion with their Civill Sanction yet when they present it compleat in all the parts thereof it may be they will at least give intimation of the conformity of it to the Canonicall Scriptures according to the distinction of the parts before proposed and it is not so strange and unusuall as some pretend for Legislative authoritie to borrow a religious reputation for what they inact or ordaine from the Word of God for we find instance thereof in the Statutes (a) Concerning the Sacrament of the Lords Supper the words of Institution are set downe and 15. places of Scripture quoted in the Marginewith letters of reference in the Text. Poult Abridgm p. 826. of the first yeare of Edward the sixth c. 1. (b) The Statute of the first of Q. Mery c. 2. repealed as causing a decay of the honour of God and the discomsort of the professours of the truth of Christs Religion Ibid. p. 1005. In the first of Eliza. c. 2. (c) For as much as profane swearing and cursing is forbidden by the Word of God Ibid. p. 1403. In the 21. of K. James c. 20. (d) Nothing more acceptable to God then the true and sincere service and worship of him according to his holy will and that the holy keeping of the Lords Day is 2 principal part of the true service of God Ibid. p. 1427. In the first of K. Charles c. 1. (e) For as much as the Lords Day commonly called Sunday is much broken and profaned by Carryers c. to the great dishonour of God reproch of Religion c. Ibid. p. 1434. In the third of K. James c. 1. Lastly the present Parliament hath done the like already for some parts of the Reformation authorised as for the Ordination of Ministers which is a chiefe part of the Presbyteriall authoritie of which they say * So in the Ordinance for Ordination ordered to be printed October 2. 1644. p. 2. Whereas it is manifest by the Word of God that no man ought to take upon him the office of a Minister untill he be lawfully called and ordained thereunto and that the worke of Ordination that is to say an outward solemne setting apart of persons for the office of the Ministery in the Church by Preaching Presbyters is an Ordinance of Christ and is to be performed with all due care wisdome gravitie and solemnity It is ordained by the Lords and Commons c. And in their Ordinance for the Directory Jan. 3. 1644. They beginne with these words The Lords and Commons assembled in Parliament taking into serious consideration the manifold incenveniences that have risen by the Booke of Common Prayer in this Kingdome and resolving according to their Covenant to reforme Religion according to the Word of God and the example of the best Reformed Churches have consulted with the Reverend Pious and Learned Divines called together to that purpose and doe judge it necessary that the said Booke of Common Prayer be abolished and the Directorie for the publique worship of God herein after mentioned be established and observed in all the Churches within this Kingdome c. If it be said that Ordination and Worship are usually distinguished from Power and Government and that both of them have more expresse warrant from the word of God then can be found in Scripture for the Presbyteriall Government I Auswer 1. That the question is not now whether there be difference betwixt them but whether there be such difference betwixt a Civill Sanction and Divine ratification that the one may not well be brought in with the other 2. That though there were much use made of the distinction of the key of order and the key of power or of Iurisdiction in the time of the Prelates so that they confined that wholly to the Clergie principally to themselves while they sold or trusted out the key of power or of jurisdiction to Vicars generall Chancellours Archdeacons Commissaries and rurall Deanes yet is Ordination one of the principall parts of the Presbyteriall power and if it be as it is commonly taken matter
both ingenuous and religious correspondence doth dispose them for no where in the Protestant Churches so farre as I have read or received by report are good Ministers better accepted of or more respectively used then in this City nor by any Citizens more then by those who are most worthy of honour and is cannot but be the desire as well as the duty of godly Ministers to advance them as much as may be in the estimation of the people and to presse upon them obedience according to their duty and dependence for conscience sake And though it be obvious to common observation how much the Magistrates favour maketh for the Ministers honour and succour it is not unknowne nor unobserved by the wise that the Ministers have been very serviceable to the Civill State and to the Military too not onely by their supplications to God for good successe to all their publique undertakings and their happy proceedings in all their warlike marches and motions as at the removall of the Arke Numb 10.35 Rise up Lord and let thine enemies be scattered let them that hate thee flee before thee but by their informations and soliâ—itations of the people to engage both their estates and persons in the Cause of God and their Countrey and I could name such at have bâ—â—â— looked on by the blood shâ—tten â—yes of professed enemies and fained by them by way of most hatefull reprâ—ach at the Authours of the Rebellion of whole Counties that is in the true sense of their charge the perswaders of them not to betake themselves to a divided party but to unite in the union of the King and Parliament And I am sure that some of them who have been envied and reviled in Print by libellous Schismaticks as growing rich upon the revenues of fat sequestrations when by a just accompt they have come short of a competent subsistence have been offered both riches and honour in the Kings name by persons of eminent degree to imploy their parts in his Majesties service the termes were no worse the intention likely not so good and have modestly and yet resolutely refused them then when it seemed both most profitable and honourable to aâ—cept them and not a little dangerous to withstand rewards when there was power to call for observance by minatory commands And it was then an advantage visible enough which the King had above the Parliament as the Pope hath above a Councell that the dispoâ—all of Church dignities was held in right and exercised in fact as a branch of the Royall Prerogative whence arose the Proverbe which made so many Ecclesiasticall Courtiers No fishing to the Sea No service to the King and by the power and Court Countenance that such had over the inferior Ministers both they by the Prelaticall Clergie and the people by them were made more obsequious and serviceable to whatsoever constitutions and impositions which came upon them whether from the Civill or Ecclesiasticall Authority And though wee have cause to multiply our benedictions as David did 1 Sam. 25. â—2 33. Blessed be God and blessed be the Parliament and blessed be their advice not only to themselves but to all the Kingdom that the heavie yoke of the domineering Hiâ—rarchy is taken off our neckes yet betwixt the Magistrates and the people the godly Ministers of the Kingdome and ordinarily the Ministers of this Citie especially for the Synod of Divines is an extraordinary Assembly will be alwayes as least instrumentally profitable for the promoting and upholding of a conformity and commodious correspondence on both sides according to the Relations wherein for the glory of God and the publique welfare they are mutually obliged to each other In prâ—posall of these particulars to your Lordship I shall not be thought to present you with an impertinent discourse by any thus will consider bow much the union of three Kingdoms depends upon the union of this Metropolis or mother Citie with the Parliament above it the Ministry within it and all the sister Cities and daughter Townes and Villages round about it and how much the union of this City now depends upon your Honour and I doubt not but that by Gods speciall providence your Honour was reserved for such a time as this when by a prudent and zealous and authoritative endevour for the cure of the manifold distractions among us you may be a blessed meanes to keepe off the destruction from us which is threatned by our Saviour to a Kingdome and there is the like danger to any either City or family given over to division Matth. 12.25 wherein your Lordship and your Venerable Colleagues may have the deepest share in suffering according to the measure of your eminent prelations in honour and estate above ordinary Citizens if which God forbid violent and unruly spirits should not be circumscribed with the virge of your awfull authoritie To this end though the Presbyterian Government may be very subservient and the Ministers of the City will be alwaies ready as their faculties furnish them with abilitie and their duties oblige them with diligence to serve your Honour yet since that is set up but in part and for a good part subiect to dispute as your power is not for it is wholly compleat and no way questionable the through reformation of this spatious and populous Citie next under God and the Parliament will more depend upon your head for counsell your heart for affection and your hand for execution then on any humane helpe or meanes whatsoever it be And if in regard of newly emergent mischiefs for Satan infusâ—th into his Agents new fancies and devices and stirreth them up to dangerous Innovations every day you find not ready remedies for all present or imminent evils within the bounds of your municipall Charters you are so neere the well-head and spring of Civill Government the Legislative Senate at Westminster that you may easily and speedily procure a supplement of power for any service that may conduce to the safety of the Parliament and Citie and with both by consequentiall operation and virtuall influence of many millions of subiects within the three Kingdomes united in the most Sacred bond of our solemne Covenant which may with more iâ—genuitiâ— be desired and with more facility be obtained because thereby the Parliament it selfe may be the better secured both from contempâ— and tumult which may justly be feared from such an insolent and violent generation of fanaticke and some franticke Enthusiasts and other fiery spirited Separatists who account it the height of their Evangelicall zeale to bring downe the highest and most eminent Worthies of the State for true piety prudence dignitie and power under the feet of confused Anarchy and popularity Wherein that they meane to make no reserves of reverence for the supreme Senate of the Kingdome nor to allow any protection by priviledges of Parliament is clearly discovered in that most seditious Pamphlet besides many others called Englands Birthright For notwithstanding the present
while I seek after a controverted truth I may not turne aside from a certaine duty which is in meeknesse to deale with a brother that is contrary minded so farre as may not prove to the prejudice of what in conscience I am bound to undertake and to manage also to the best advantage This for the Author and for the Title page besides for the Authors Name is a part of it it is as followeth SECT II. Of the Title Page A New Quere at this time seasonably to be considered as we tender the advancement of Truth and Peace He knew very well how the Athenian humour of listening after news prevaileth with our people of all sorts and therefore being to fish in troubled waters he puts upon his hook that bait at which it was like many would be nibling Next he saith It is at this time seasonably to be considered as we tender the advancement of Truth and Peace He commends his New Query to acceptance in two respects 1. As seasonable 2. As much importing the advancement of Truth and Peace For the first he saith it is at this time seasonably to be considered So it is now it is published but it was very unseasonably offered and I marvell that he who hath written a whole booke of policy should be so unpoliticke as to thinke it seasonable to set forth such a Quere and so to resolve it such it tends to retard the establishment of Government whereto the Parliament is so much engaged not onely for the thing it selfe but for a timely proposition and imposition of it by their civill sanction For the first that they intend to set up a Church government we have it 1. From their expresse profession December 15. 1641. We doe here declare that it is farre from our purpose or desire to let loose the golden reines of Discipline and Government in the Church to leave private persons or particular Congregations to take up what forme of service they please for we hold it requisite that there should be throughout the whole Realme a conformitie in that order which the Lawes enioyne according to the word of God So in the first Remonstrance of the Honourable House of Commons pag. 25. 2. from the first Article of the solemne League and Covenant published by Authoritie of Parliament September 21. 1643. Wherein they and all others that take it doe covenant to endeavour the reformation of Religion in the Kingdomes of England and Ireland in Doctrine Worship Discipline and Government according to the word of God and the example of the best reformed Churches 3. this Covenant was ordered againe by the Honorable House of Commons Januarie 29. 1644. to be publiquely read every Fast day and to be set up in every Congregation in a faire Table where every one may read it and to this are set the names of Master Speaker and 243. more of the Honourable House of Commons And for the second that they meane to expedite the settling of Government with all convenient speed we have good cause to conceive 1. Because they have bestowed already very many dayes in consultation about it 2. They insist in the same consultations still 3. They according to the eminence of their wisdome apprehend many and great evils that grow both in number and power by Doctrines of Libertinisme which necessarily require the restraint of a reformed Church Government 4. They have already set it up 1. In their Ordinance of Ordination set forth the last yeare 2. In an Ordinance for making London a Province this last yeare dividing it into severall Classes and for choosing a Committee for tryall of Elders to be chosen and Rules to be observed for orderly proceeding in the same and this before this Quere came forth 3. Since that they have advanced further by a Vote and Order for choosing Elders forthwith in particular Congregations 4. And last of all they have published an Ordinance with rules and directions for suspension from the Sacrament in cases of Ignorance and Scandall Yet they cannot make that speed with the Government which by most is desired and very much desired by themselves as we of the Assembly can witnesse who have often beene sent to by that Honourable Senate to quicken our worke and to ripen our debates to a full resolution because as with us the libertie of speaking wherein every one is free to propose and prosecute any doubt prolonged the Government in our hands so the like libertie in the Honourable Houses or rather our libertie is like theirs it being the Prototypon lengthens the debates and delayes the Votes of that most Honourable Senate and so much the more because they are more in number then we in our Synod and because their determinations are finall as ours are not And though that which is published doe not yet reach home to our full satisfaction we hope it is in the way towards further perfection which cannot reasonably be expected in the first Essayes of frames and formes of Government for we may say of Jerusalem as well as of Rome that it was not built in a day though in time it became the perfection of beautie the ioy of the whole earth Lam. 2.15 Such we pray God that fabrick may prove which is under the hands of our Honourable and holy Nehemiahs and Lord polish finish and establish the worke in their hands yea the worke of their hands establish thou it Psal 90.17 The other particular he propounds to make his Quere more plausible is the reference it hath to two precious things viz. Truth and Peace both which are upheld by Government Church-Government and without it for truth we have abundance of errours and heresies broached among us which divide men into manifold Sects and Factions and where they are multiplied there can be no peace without a treacherous toleration which will resolve at last into an Anarchy and confusion Having premised this he putteth his Quere thus Whether it be fit according to the Principles of true Religion and State to settle any Church-government over the Kingdome hastily or not and with the power commonly desired in the hands of the Ministers First he putteth the case according to the Principles of Religion and State which if he had well considered he might have thought the Parliament for the one and the Assembly of Divines for the other competently qualified each in their profession for resolution of such a doubt especially since it is a chiefe part of the publique worke of them both to drive it to its issue might have prevented such a Quere as this from a private Divine Secondly he suggests a suspition as if the Parliament were driving on the Discipline and Government of the Church in Jehu's Chariot with furious haste whereas both Parliament and Assembly have much adoe to ward off imputations of procrastination and delay for debating so long and determining so little whereof we have rendred the reasons before Thirdly he presents it as a gravamen or
of some dangerous consequence that the power should be put in the hands of the Ministers whereas Ministers put in for no more power as their due either from the Magistrate or over the people then is consonant to the Scripture and the principles of prudence and if lesse then that be allowed them since it is from God and for God not for themselves God rather then they will be unworthily dealt withall and if it be commonly desired as he saith it is the lesse liable to his or any mans exception Hereto having put his name which to me is of a savoury relish by what I have tasted of his other Writings he closeth up his Title page with the Testimonie of the Apostle 2 Cor. 10.8 in these words Our authoritie which the Lord hath given us for instruction not for destruction the ordinary reading or rendring of the originall word according to the literall sense is edification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he refused that and tooke the word instruction which is metaphoricall either because he thought the Paranomasie more pleasant to the Reader or lesse profitable for the Ministers claime to Church-Government for edification importeth more power then instruction doth and he thought there would have beene too strong an intimation of Authority in the first substantive of his quotation if it had not beene allayed with a weaker word then the Grammaticall construction bringeth with it and for the other word destruction if it be taken in a symbolicall sense to his resolution of the Quere it implieth two things which are of strong prejudice against the Government of the Church 1. That it is a destructive thing 2. That being such it should neither be set up by the Magistrate nor exercised by the Minister nor received by the people whereas indeed the severest act of discipline is salutary and preservative to the better part of man and though it be destructive to the worse it is not to be rejected but co nomine to be admitted both these we make good by the authoritie of the same Apostle he citeth though not in the same Epistle deliver such a one unto Satan for the destruction of the flesh that the spirit may be saved in the day of the Lord Iesus 1 Cor. 5.5 This for the Title Page of this New Quere SECT III. The matter and scope of the Quere and resolution upon it NOw for the Discourse it selfe the drift whereof is to prove the Negative viz. That it is not fit according to the Principles of Religion and State te settle any Church Government over the Kingdome c. For this he pleads in eleven Paragraphs which stand for so many reasons for support of his Opinion but they are set out rather with a Rhetoricall breadth then a Logicall strength and he seekes to cover the truth with a broad hand which he cannot crush with his clutcht fist I will endevour to present them rather according to the naturall vigour be it more or lesse that is in them then according to the artificiall colour he hath put upon them about which the matter of greatest difficultie is to marshall them in a right method which must be mine though the reasons be his and yet it shall be so farre his as may consist with good sense and the order of proceeding and therefore I will divide them into the two heads to which his Title page directeth me Into reasons 1. Of Religion and they are taken 1. From faith 2. From Conscience 1. Positively misguided to a popish compliance 2. Negatively not working any good upon the conscience 3. From Christian examples 1. In generall of the New Testament 2. In particular from the example 1 Of Christ his 1. Description 2. Practice 2. Of his Apostles 2. Of Policy taken from 1. Rules or considerations of prudence which are three 1. The more time for trying of spirits and proving of all things there is the lesse danger to that State of erring in things received and authorised c. 2. There is no Religion established by State but there is some proportion in the two powers c. 3. Our parties or dissenting brethren being now together and clasped by interest against the common enemic this foundation of common unitie is such as may draw in both affections and judgements if not too suddenly determined c. 2. Examples of practice 1. Negatively 2. Positively The first reason taken from the rules of faith because it is the clearest and cometh neerest to his negative conclusion though it stand too farre off either to build or uphold it I will propound his owne words The rules laid downe in the word for practicall obedience are * § 1. p. 3. these in part Let every one be fully perswaded in his owne mind Rom. 14.5 and whatsoever is not of faith is sinne vers 23. Now the setling of any government upon a people who are yet generally untaught in the nature and grounds of it is to put upon them the practice of that wherein it is impossible they can be perswaded in their minde and so either on a necessity of sinne or misery Answ If Mr. S. had minded as he ought what he was to prove he should have planted his reason directly against the enioyning or imposing of a Government rather then against obedience to it and so the Scriptures alleadged should have beene made remoraes to the erecting of a government thus Those that set up a government whereof they are not fully perswaded im their mind and which they cannot doe in faith doe sinne But they that now set up a Church government with power commonly desired in the hands of Ministers doe set up a government whereof they are not fully perswaded in their minds Therefore in so doing they sinne The maior proposition hath warrant from the forecited places but the minor is that wherein the weight or weaknesse of the Argument doth consist and that cannot be proved nor can without breach of charitie be supposed of such as have taken so long time made use of so many learned and faithfull Counsellours discussing and resolving all points of difficultie by the Scripture to be soundly grounded both in conscience and prudence for what they set forth touching the government of the Church Secondly if we take this reason to stand immediately against obedience and consequently against commands or impositions it will be somewhat more formall but every whit as feeble thus That whereof every one under governement cannot be perswaded in his own mind and whereto he cannot yeeld 〈◊〉 obedience of faith may not be set up or setled in the Church But of the government of the Church with the power commonly desired every one under government cannot be fully perswaded in his mind nor submit to it of faith And therefore it may not be set up or cannot at all be set up without sinne Here the Minor proposition granted the Maior must be denied For it is flatly repugnant to religion and
their opinions and forward to engage in termes of contradiction and when they are once heated with a fond affection to their owne fancies which is the more blowne up by the breath of an opposite they are not masters of their owne words nor can they exercise any reasonable rule either upon their spirits or speeches and sometimes they second their precipitancie in both with such a pertinacie of will and stoutnesse of stomach that they choose rather to cast firebrands about to put Nations and Churches into a dangerous combustion then quietly to compose any personall quarrell of their owne though never so inconsiderately stirred up by them this is the extremitie of that malignant and mischievous practice which God professeth especially to hate Prov. 6.19 And for the opprobrious termes he complaineth of if he had the patience to beare them when he heard them and did not reciprocate one contumely for another as some say he did he should have had the prudence and to that should have advised him had I been of his counsell to have buried them in silence and not for that which was but whispered in the eare to propose it to publique view that every one may read the reproach of K. and F. put upon him in print SECT VIII The Argument against the speedy setting up of the Presbyteriall Government taken from Christs practise answered A Second exception reduced to the example of Christ in his practise is that * § 3. p. 4. Christ Iesus himselfe could as easily have setled his Government by miracle as any can now by Civill power if there had beene such a primary or morall necessitie of establishing it so soone upon a people scarce enlightened for any part of it But we see the contrary first in himselfe he taught long and Iohn before him and so the Disciples and the gifts for Government were not given till he ascended and the modell for Government was not brought forth but by degrees and as people fell in and were capable of the yoke and would mould more easily to the Commandements of Christ and whether then or no is yet a Question which some have sit the debates to though not with me who am fully perswaded of the power of order which the Apostle ioyed to behold though a power with as little dominion in government as tradition in worship Answer 1. The acts and times for the Divine providence towards his Church are various and the reasons of them many times reserved to God he could no doubt have governed his Church in the first age of the world by the scepter of his written word but there was no Scripture till God wrote his Decalogue or ten Commandements in Tables of stone Exod. 31.18 and if the Booke of Genesis were written before it was yet after the birth of Moses for he was the Penman of it who was not borne till the yeare of the world 2373. all this while God had his Church and no written Law for the government of it Yet when he brought the Israelites out of Egypt which was in the yeare 2454 the next yeare after he gave direction for the building of a Tabernacle and to the Morall Law forementioned added Lawes Ceremoniall and Iudiciall divers of which were not to be put in execution untill their coming into Canaan which was well neere fortie yeares afterward so farre was he before-hand with the government of his Church of the new edition 2. Whereas he saith that Iesus Christ could have as easily setled the government of his Church by miracle as any can now by Civill power we grant it yea and more that he could have done it without a miracle and yet more that he did so when he chose Apostles and gave them the keyes of the Kingdome of heaven Matth. 16.19 for remission and retaining of sinnes Ioh. 10.23 and set downe a rule of graduall proceeding with offenders Matt. 18.15 16 17. 3. If it be said that this was late in the Ministery of our Saviour and therefore we must take his example not onely for the thing it selfe but for the time this will make more for the Anabaptisticall delay of Baptisme then for delay in Discipline or Government for he was not baptized untill he was about thirty yeares of age Luk. 3.23 but he began to set up a government of his Church within the compasse of his publique Ministery which at the most lasted but foure yeares space and many learned men confine it to three yeares and an halfe or thereabouts As for Iohn Baptist his time was shorter for he was beheaded in the second of the foure yeares forementioned nor did it belong to his Office to set up a government in the Evangelicall Church but to prepare the way of the Lord by preaching repentance unto the people Matth. 3.3 Isa 40.3 4. Whereas he saith the gifts of government were not given till Christ ascended to that it may be answered 1. That he ascended fortie three dayes after the period of his publique Ministration which added to the yeares forementioned make but small difference as to the government in question 2. That though he gave them an increase of gifts for government as he did for preaching he put his Apostles upon neither of those offices without competent gifts and qualifications for them 5. For the model of government which he saith was brought forth by degrees as people fell in and were capable of the yoke I would know what model he meaneth if he meane any model of Christ or his Apostles as it appeareth he doth for saith he against Mr. Colemans opinion I am fully assured of a power of order which the Apostle reioyced to behold Col. 2.5 I aske whether this be given by tradition or contained in the Scripture I suppose he will say of Government as well as of Worship not by tradition but by the written word and if so though it were but young in the time of Christ or his Apostles it is very ancient to us for we have no part of the written word but it is fifteene hundred yeares of age at least why then should that which is so old in constitution be thought too soone to be put in execution at the present especially since besides the direction for it in the Scripture we have had these many yeares severall patterns of it in many reformed Churches in the Christian world Nor doe our brethren of Scotland though they assert it from Scripture to be the will of God expect that the Parliament should establish it Jure Divino * M. Gelaspi◠his brotherly examination of M. Colemans Sermon p. 32 33. If they shall in a Parliamentary and Legislative way establish that thing which is really and in it selfe agreeable to the word of God though they doe not declare it to be the will of Iesus Christ they are satisfied If it be best as his words imply that the government be brought in by degrees so it is in the present reformation for it
hath by soft and slow degrees passed the debates first of the Assembly and afterward of the Parliament and as for approbation so for execution it passeth by degrees the Civill sanction which authorised first an Ordinance for Ordination after that a Directory for worship a good while after that was the Citie of London and the Parishes annexed made a Province and divided into Classicall Presbyteries and then with some intermission of time was a power granted to choose a Committee for triall of Elders and now lately a Vote and an Order for the choice of Elders in every Parish and since that an Order or Ordinance touching admission to and rejection from the Sacrament of the Lords Supper and yet there remaine other parts of government to be added to them which we hope will be authorized in time convenient and the sooner the better SECT IX Reasons taken from rules and considerations of prudence answered THus much for his Reasons which respect Religion Now for the Politique part of his Quere in 1. Rules or considerations of Prudence 2. Examples of practise His rules of Prudence in the generall are three the first he layeth downe thus * §. 7. p. 5. The more time saith he for trying of spirits and proving of all things there is the lesse danger to that State of erring in things received and authorized and of involving it selfe into the designes of Ecclesiasticall power then which nothing hath sooner broken the Civill power as may be seene in Popish Kingdomes and our late Prelaticall There can be no great danger in the not sudden incorporating the two powers Since Moses is not alive to bring downe the iust patterne of the Tabernacle there may a new starre arise which was not seene at first which if we shut up our selves too soone while the smoke is in the Temple cannot appeare Answer 1. It is the dutie of a State that is of them that governe a State not onely to try spirits but to rule them and rather to rule them then to try them and for that purpose the sooner they be brought under government the better for the rod and reproofe saith Solomon give wisdoms Prov. 29.15 And on the contrary the longer they live without the yoke of Discipline the more enormous will they be and so the observation of Solomon will be verified a child left to himselfe bringeth his mother to shame Ibid. and his father too whereof we have an example in his brother Adouijah 1 King 1. vers 5 6. And for proving of all things to be imposed there is a due proportion of time to be observed which may as well be too much as too little and it hath beene if not the fault the ill hap of our Church and State to have the Government fluttering upon the Lime-twig of deliberation at Westminster when it should be upon the wing of actuall execution all over the Kingdome 2. Whereas he makes it a dangerous matter for the State to involve it selfe into the designes of Ecclesiasticall power because it is a meanes to breake the Civill power as may be seene in Popish Kingdomes and our late Prelaticall His position and proofe are most unseasonably and impertinently applied to the Presbyteriall government which abjureth both Popish and Prelaticall dominion by solemne Covenant and taketh a course not onely to suppresse and bury but to keepe them down that there be no feare of a resurrection of them 3. And when on the contrary he saith * § 7. p. 5. There can be no danger in the not sudden incorporating the two powers since Moses is not alive to bring downe the iust patterne of the Tabernacle there may a new starre arise which was not seene at first which if we shut up our selves too soone while the smoke is in the Temple cannot appeare This is a very perplext and confused expression darkning the truth which he should illustrate wherein if his meaning be that there is no great danger in the not establishing Ecclesiasticall government by the Civill State or that if now it were done it were too sudden and hasty it is a groundlesse conceit refuted already and for that he bringeth in of Moses not being alive to bring the patterne from the Mount and of a new sterre to arise it bewrayeth his designe not onely to delay the government desired for a time but to debarre it for ever or to prepare the way for some seducing * See Bucol Ind. Chron p. 156. ad an 134. Schindl Pentag col 826. Benchocheba or Barchochebas as his name soundeth the sonne of a starre who pretending himselfe to be the starre of Iacob fore-prophecied Numb 24 17. tooke upon him to be a new guide unto the Iewes but misleading them to their ruine he was called Bencozba the sonne of a lie 2. For the other prudentiall rule his words are these There is no Religion established by State but there is some proportion in the two powers and some * § 10. p. 6. compliance betwixt the Civill and Ecclesiasticall state so as the establishing the one will draw with it some motions in the other and we all see saith he how hazardous it is to dis-ininteresse any in the Civill part even in Kingdomes that are more firme as France where the Protestants are partly allowed their Religion in pay for their civill engagements and so in other States and sure I am the State is most free where the conscience is least straitned where the tures and wheat grow together untill the harvest Answer Here he makes the Civill and Ecclesiasticall State so linked and neerely allied together that if there be motions in the one there will not be quietnesse in the other and that the Ecclesiastical State hath such an interest in the Civill that it is hazardous to the Civill part if it be not allowed and for that reason the Protestant Religion is tolerated in the Popish Kingdome of France which is as a pay or a recompence for their civill engagement In which passage as in divers others he aimes at the perpetuall prohibition of Government not at a temporall forbearance onely and he carrieth it on so as if we must allow him the authoritie of a prolitique Dictator without any proofe of Scripture reason yea or of any humane testimony for what he saith though in the way of a rationall ratification hath so little strength of reason in it that it reacheth not halfe way to the resolution of the Question in the Tenour of his Tenet For what if the Church and State be so symbolicall as to reciprocate interests and conditions betwixt themselves shall the Civill State leave every man or every Congregation to their owne libertie to be governed or ungoverned as they list every man in matters of Religion to doe that which is right in his owne eyes as when there was no King in Israel sudg 17.6 Nay rather because disturbances are communicated from the one to the other the Civill State
Anabapt p. 6. Luther did mediate with Fredericke Duke of Saxony That within his Dominions they be favourably dealt with all because excepting their errour they seemed otherwise good men but afterwards by the connivence and indulgence that was used towards them increasing both in bodies and boldnesse he was faine to b Sleyd Comment l. 5. fol. 76. p. 22. stirre up the Princes and people of Germany against them as for the extinguishing of a common combustion or a fire that threatned the burning of City and Country Which I mention not to excite Authority to any needlesse or unseasonable severity but to note the danger of too much delay in applying remedies to imminent mischiefes He concludes this politick consideration with a sentence of Scripture which is The contentions of Brethren are like the barres of a Castle and a Brother offended is harder to be wonne then a strong City Prov. 18.19 And this he brings in as a seale to this politick Aphorisme for the ceasing of differences of themselves by silent forbearance But will the barres of a Castle be broken by letting them alone And shall one expect to take a City a strong City and doe nothing against it Wee have not found it so for the most part of our late warres either in England or Ireland Thus farre his Politicke Rules Now for particular Instance We find it of two sorts 1. Negative 2. Positive SECT 10. The Negative Argument taken from want of experience of the New Clergie answered FIrst for the Negative * § 8. p. 5. We have not yet any experience of our new Clergie saith he who are many of them branches of the old stocke and so may weild the Government too much of the Episcopall faction as the Samaritanes did with the Jewish Government because they were not naturall Jewes It is not safe trusting a power too much into those hands our Brethren of Scotland have been better used to the way of Presbytery and may better trust one another upon mutuall experience then we can yet Answer Have we not yet experience of our new Clergie Then they cannot be charged with the mis-government of the people but we have experience of much evill for want of Government but how can there be experience of them if there be no government to try them withall He saith Many are branches of the old stocke and so may weild the Government too much of the Episcopall faction and yet presently he compareth them to the Samaritans and Iewes who were most adverse in affection and disposition and dealing one to another compare Ioh. 8.48 with Luke 9.53 and Ioh. 4.9 and then saith It is not safe trusting a Power too farre into those hands I thinke he needs not much to feare that The Government will be so qualified for the thing it selfe and so disposed of for the persons that are to manage it that it will not be in the power of any to abuse it but upon their perill Here lest the example of our Brethren in Scotland should be brought in by way of prejudice to his advice and resolution against the timely establishment of the Presbyteriall Government in England hee saith They are more used to the way of Presbytery and may better trust one another upon mutuall experience then we can yet It is well that Scotland the Kingdome or Country wherein there is best experience of the Presbyteriall Government yeelds least occasion of exception against it a great commendation of it doubtlesse which alone were enough to convince all those who stand for a liberty of conscience against a certaine and generall rule of which liberty if there were as much triall made as hath been of the discipline of that Kingdome it would appeare faulty scandalous dangerous so many ways as would make all good and wise men weary of it and there are men of note who affirme upon late experience in some Counties of the Kingdome that the best way to suppresse the multiplicity of Sects is to let them have scope and they will runne themselves out of breath whereto I cannot give my Vote since we may not give way that God should be dishonoured nor the people be indangered nor false teachers tolerated if wee may hinder it no not for an houre Galat 2.5 2. For the Positive Instance his next words are * § 9. p. 5. Wee experience in part some remainders of Prelacie working in many which shewes a constitution not so cleare nor pure as the Disciples of Christ should have then whether it be safe committing the power too suddenly for though I question not but some may be like the ten yet there are others that are like the two brethren who strove which should bee the greatest till the Lordended the difference It shall not be so among you Answer This parcell of his Politickes beginneth scarce with good English for where reades this writer this phrase We experience and why did he not keepe to the Termes he used in the precedent Paragraph Wee have experiment or experience And he goeth on with as little good sense for a little after he saith Then whether it be safe to commit the power too suddenly for though I question not c. Where he suspends the sense of his speech and leaves it to be made up by a supplement of the Reader yet we know his meaning thus farre that it is not safe to commit the power too suddenly if he meane by this and by the word hastily in the body of his Quere rashly or inconsiderately we say so too but we deny which he meaneth that if it had beene done sooner or be not deferred longer it will be too suddenly done but it appeareth by what before hath been observed with him to commit any power or establish any government especially the Presbyteriall government it is too soone or suddenly done if it be done at all In the next part of this Paragraph he beginneth to be rationall but so that it may make more for that part he opposeth then for that which he pleadeth for in these words For though I question not saith he but some may be like the ten yet there are others like the two brethren which strove who should be the greatest till the Lord ended the difference It shall not be so among you Where if we keepe the proportion he brings in and make application accordingly we may say for two ambitious Presbyterians it is like there may be tenne that are more modestly and humbly minded then to affect such a preeminence above their brethren Besides the Presbyterian government is framed directly according to the resolution of our Saviour It shall not be so among you as opposed to the Prelaticall authoritie * § 9. p. 5. We find saith he further the hottest controversie is now moved about Church government and there hath beene most spoken and written this way and in most violence Now when the contention for power is so much and the controversie streames
confute in other particulars and I am willing to take notice of them rather from him then from Mr. Pr. though I have read them in his Booke for divers reasons 1. Because Mr. P. is a friend to the Presbyteriall government having both a M. Prinne his Vindication p. 56. pleaded for it and beene persecuted as he saith by Sectaries and Independents for his good will unto it 2. Because he b So in the Epistle to the Reader before his Vindicat. fol. 2. p. 2. professeth to love and honour with his soule the Assembly of Divines and hath in a booke of purpose vindicated them from Libellous aspersions of the Antipresbyterians I confesse Mr. Saltm was once so reverently and religiously conceited of them that he honored them in print with the Title of a most Sacred Assembly in a c M. Salem his Dedication of the Examinations or the Discovery of some dangerous positions delivered in a Sermon of Reformation in the Church of the Savoy on the Fast day July 26. 1643. by Tho. Fuller B. D. Dedication of a little book unto them some of whom my selfe for one desired him to forbeare that Title in the rest of the Copies which were not then wrought off from the Presâ—e but being so farre engaged against the Presbyteriall way as now he is I cannot thinke he hath so good either opinion of or affection to the Assembly as formerly he hath professed unto them and towards them 3. Because I am confident that whatsoever Mr. P. writeth though I approve not all that is set out in his name he writeth with a very upright and sincere heart without any sinister end or aime at gaine to himselfe or glory with men 4. Because I have found him so kind to me in severall kinds that I am loth to take him for an adversary in any publique contestation and yet I shall take the boldnesse as just occasion shall induce me to use the freedome of a friend unto him and to be true to the truth without partiall respect to friend or foe 5. Because Mr. Pr. doth not write what Mr. Saltm alleadgeth out of him against expedition in the setting up of Presbyteriall government much lesse finally to suppresse it which seemes to be the desire and endevour of Mr. Saltâ—â— SECT XIIII The objections taken from a supposed needlesnesse of the Presbytery answered THat which he produceth against the Presbytery in Mr. Prinnes name consisteth chiefly of two particulars 1. That there is no necessitie of it that it should be established 2. The want of efficacie in it where it is established For the first he produceth a remarkable passage as he cals it out of Mr. Prinnes Vindication in these words And if our Assembly and Ministers will but diligently preach against that catalogue of scandalous sinnes and sinners they have presented to the Parliament and the Parliament prescribe severe Tem porall Laws and punishments against them and appoint good Civill Magistrates to see them duely executed and inflicted I am confident that this would work a greater Reformation in our Church and State in one halfe yeare then all the Church Discipline and Consures now so eagerly contested for will doe in an age and will be the onely true way and speediest course to reforme both Church and State at once which I hope the Parliament will consider of and take care that our Ministers like the Bishops formerly may not now be taken up with ruling and governing but preaching and instructing which is worke enough wholly to engrosse their time and thoughts Answer This saying of Mr. P. I see beginneth to be had in honour by out Independent Brethren for it is the Alpha of Mr. S.E. and Mr. T.T. their defence of positions it is as the Omega of Mr. S. his answer to Mr. Prins Vindication and I wish the Authour of it may have so much of it from the better sort of them as may make him some amends for the contumelies and calumnies he hath suffered from the worse and if Mr. P. his Testimony be so authentick with them but with most of them I know it is not it may not be amisse to minde them not of a piece of a lease but of whole a Independencie examined unmasked refuted by 12. new partiâ—ular Interrogatories detecting both the manifold absurdities inconveniences that must necessarily attend it to the great disturbance of Church State the diminution subversion of the lawfull undoubted power of all Christian Magistrates Parliaments Synods and thaking the chiefe pillars wherewith its Patrons would support it And A fresh discovery of some prodigious New wandering-blazing starres and firebrands c. Books of his making against their way The words forecited containe three things 1. A remedie against scandalous sinnes and the sufficiencie of that remedie without Church-Discipline and Censures so eagerly contended for 2. An hope that the Parliament will consider of and take care that Ministers may not like Bishops formerly be taken up with ruling and governing 3. A reason of that hope because preaching and instructing is work enough to engrosse their time and thoughts 1. For the first the Remedy prescribed against scandalous sinnes If our Assembly and Ministers will but diligently preach against that Catalogue of scandalous sinnes they have presented to the Parliament and the Parliament prescribe severe Temporall Laws and punishments against them and appoint good Civill Magistrates to see them duely executed and inflicted Answer Here is lesse required of the Ministers then is performed by many of them more promised concerning Lawes Punishments and Magistrates then without presumption can be expected by any For 1. For the Ministers they preach against those scandalous sinnes contained in the Catalogue and more too and undertake to adde many more to the Catalogue then are expressed and the Honourable House of Commons hath sent an Order to the Assembly of Divines to that purpose and when a supplement is made in obedience thereto there will be yet more found out not mentioned before so that there will be still new matter for addition unlesse there be a reserve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of remaining particulars to be added when they are discovered and some cautionary Order made that the Minister may not be put upon this hard Dilemma either to administer to any against his judgement and conscience or to suspend his owne act of administration with hazard to himselfe either for his person or estate which will be a greater inconvenience then any worthy Communicant can suffer if he be upon the Ministers mistake unworthily denied his right to Gods Ordinance for one turne onely for before the next celebration of the Sacrament that which was doubtfull before may be fully cleared and of this difference there be two Reasons 1. If the party came worthily prepared and were refused he may have his part in the benefit of the Sacrament as if he had actually received for in such a case God accepteth the will for the deed
Malone in this manner The Booke indeed is presented to the world farre later then my expectation which hath beene ready as it now comes forth these many yeares But the Presse was still employed and occupied with other things by them that had command He that herein imputes sloth or negligence to me knows me not For if I should give but an Indiculus of my studies Et vacet annales nostrorum audire laborum I might make the Jesuite and a thousand more ashamed of their idlenesse Farre be it from me to brag and beast who have ever abhorred all shadow of vain-glory remembring Solomons words Let another man praise thee and not thine owne mouth Prov. 27. And therefore leaving it to the disposer and prosperer of all mine endevours I content and feast my selfe with the suffrage of my conscience as desirous for mine owne part to have something more then the world knows Though I might appeale if need were to the grand Reader of Europe as best acquainted from the very first with me and my studies But what the world knows give me leave to speake that it may appeare that this worke could never fall into fuller hands or to a man more imployed who could allot no more time to it then what must be gained succisivis horis Pro Archia Never could Tully speake more truly of his abstracted life and importunate lucubrations I expounded the whole Bible through in the Colledge in dayly Lectures and in the chiefest bookes ordinarily a verse a day we need not Origens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this work we held almost fifteene yeares A few yeares before this was ended I beganne likewise the second Exposition of the whole Bible in the Church and within tenne yeares have ended all the New Testament excepting one booke and a piece all the Prophets all Solomon and Iob so that my Answer to the Iesuite did in part concurre with both these labours What preaching what expounding this is my constant practise neither sicknesse nor any thing else withdrawing me thrice every Sabbath for the farre greater part of the yeare once every Holy-day often twice besides many other extraordinary sudden occasions Adde to these my weekely Lectures as Professor in the Controversies and my Answers to all Bellarmine in word and writing Where in above eight yeares I finished his Tome of the seven Sacraments for there we beganne his last Tome in sixe yeares and now sundry years in the Tome or Tomes remaining What breathing time had I in all these imployments or how could this worke be committed to fuller hands And though there be but a few who are so eminent in parts and in performances so laborious yet the most of those Ministers who are to beare a part in the Discipline of the Church either are or if the Refomation proceed will be so well qualified that they may give due attendance upon preaching and yet have competent time for other duties whereto as men as Christians or as Ministers whether in the Church or Consistory they are engaged And Mr. Pr. knowes by experience in his owne profession that many are able being habituated in Book-learning and Law-cases and pleading of Causes upon a little warning to speake more and better to the purpose then many others by long preparation and he himselfe we see hath time enough not onely to plead his Clients causes but to write so many books as were they bound up together would make divers very competent Volumes and while a good Minister and I hope we shall have more store of such then in former times is exercised in Church Government he is not quite out of office for preaching and instructing for he may have just occasion and faire opportunitie ministerially to admonish those that are convened either as parties to be censured or as witnesses to be examined in the Ecclesiasticall Consistorie SECT XVII The Objection of in efficacie for holinesse of life in such as live under the Presbytery answered THe second particular he produceth in Mr. Prinnes name against the Presbytery is * M. Salim in his opening of 〈◊〉 the Vindication p. 23. 24. and in the Vindication it self p. 57. the want of efficacie in it where it is established which he exemplifieth by instances in severall reformed Churches elsewhere and comparing England with them he saith That the practicall power of godlinesse is generally more eminently visible in the lives of the generalitie of the people more strict pious lesse scandalous and licentious in our English Congregations where there hath beene powerfull preaching without the practise of excommunication or suspension from the Sacrament then in the reformed Churches of France Germany Denmarke or Scotland for which I appeale saith he to all Travellours and Independent Ministers who have lived in the Netherlands who will and must acknowledge that in the sanctification of the Lords Day strictnesse of life and exemplarinesse of conversation our English Ministers and Protestants excell all others These be Mr. Pr. his words upon which Mr. Saltm maketh this inference viz. That the Vindication though it pretend in the generall face of it to be for the Presbyterie yet it is cleare that in aspersing the Government in all those reformed Kingdomes where the practise and power of it hath beene it secretly wounds the glory of it in the opinion of the world and though it pull not downe the Government quite yet it Weakens the posts or judgements of men on which it stands Answer 1. By what I have read of Mr. Prinnes writings what I have observed of him my selfe and received by report of such as are best acquainted with his mind and wayes I conceive him to be so true an Israelite without all guile that he will not pretend one thing when he intends another 2. For the Assertion it selfe there be two things to be considered 1. Whether it be true or no. 2. If so what may be the reason of it that alleadged or some other For the first Whether the Assertion be true or no The resolution of this Question must be made with difference of times for Countreys as well as particular persons have their variations in Religion not onely for profession of the faith but for practise of holinesse as in King James his dayes upon the Declaration and libertie granted upon the Sunday that is the name in the Declaration and it is the fittest name for a licence of profanenesse for sports and pastimes renewed by the King that now is the people of England were more loose and licentious on that day then now they are upon the burning of that Book and an Ordinance of Parliament set out for the more holy observation of the Sabbath The Application of this distinction may resolve the observation severall waies and we may say that sometimes one people or Nation sometimes another and the same people at one time more then at another may be more conformable in practise to the principles of piety And as there is a
Elders or in any other part of Ecclesiasticall power but humbly wait for further warrant from the Parliament to proceed in the work while many of our dissenting Brethren of their owne accord and without the command or consent and against the Vote of the Civill State gather Churches or continue the Government of those they have gathered according to the modell of their owne choosing notwithstanding the joynt admonition of many eminent Ministers as well Independent as Presbyteriall to forbeare untill what was and yet is in part under deliberation came to accomplishment and * M. S. Eaton Teacher and Tim. Taylor Pastour of the Church of Duckenfield in Cheshire in their late defence of sundry positions and Scriptures to justifie the Congregationall way some take the boldnesse publikely and in print to avow themselves as Ministers under the name and office of Teachers and Pastors of new constituted Churches and publikely to assert their repugnant principles and practises in opposition to that which the Honourable Houses of Parliament have partly authorised already by their Civill Sanction and engaged themselves further to authorise throughout the Churches of both Kingdomes as God shall be pleased to make way for a thorow reformation by reducing the severall Countries under the command of the King and Parliament But I had rather then recriminate friendly and kindly close with my yet dissenting Brother and therefore heartily commend it to his Christian consideration to study the reconciliation and union of all the godly party as Mr. Burroughs hath lately done and not to proceed to discourses which tend to make or maintaine division or estrangement and alienation of affection betwixt them To that purpose I shall propose as a patterne of imitation to Mr. Saltm and to all others who partake with him in his present Opinion what he hath set downe in the seventh Chapter of his Irenicum in his owne words First Mr. Burroughs his Irenieum c. 7. p. 43 44 45. Those in the Congregationall way acknowledge that they 〈◊〉 bound in conscience to give account of their wayes to the Churches about them or to any other who shall require it this not in an arbitrary way but as a dutie that they owe to God and man Secondly They acknowledge that Synods of other Ministers and Elders about them are an Ordinance of Iesus Christ for the helping the Church against errours schismes and scandals Thirdly That these Synods may by the power they have from Christ admonish men or Churches in his Name when they see evils continuing in or growing upon the Church and their admonitions carry with them the anthoritie of Iesus Christ Fourthly As there shall be cause they may declare men or Churches to be subverters of the faith or otherwise according to the nature of the offence to shame them before all the Churches about them Fiftly They may by a solemne act in the Name of Iesus Christ refuse any further communion with them till they repent Sixthly They may declare and that also in the Name of Christ that these erring people or Churches are not to be received into fellowship with any of the Churches of Christ nor to have communion one with another in the Ordinances of Christ Now all this being done in Christs Name is this nothing to prevaile with conscience If you say private brethren may admonish and declare in the Name of Christ This is more then if any private Brethren should do the same thing for at Synod is a solemne Ordinance of Christ and the Elders are to be looked on as the officers of Iesus Christ But our Brethren say There is one meanes more in their way then the Congregation all way hath that is if the sixe former will not work then Synods may deliver to Satan In this very thing lies the very knot of the Controversie betweene these who are for the Presbyteriall and those who are for the Congregationall way in reference to the matter in hand namely the meanes to reducing from or keeping out errours and heresies from the Church in this lies the dividing businesse But I beseech you consider at what a punctum we divide here and judge whether the cause of division in this thing be so great as there can be no helpe and whether if an evill spirit prevaile not amongst us we may not joyne For First consider what is there in this delivering to Satan which is a seventh thing which our Brethren thinke may hopefully prevaile with mens consciences when the sixe former cannot Yes say they for by this they are put out of the Kingdome of Christ into the kingdome of Satan and this will terrifie This putting out of Christs Kingdome must be understood clave non errante if the Synod judges right not otherwise yes this is granted by all Then consider whether this be not done before and that with an authoritie of Christ by those former sixe things for bereticall Congregations or persons are judged and declared in a solemne Ordinance by the officers of Christ gathered together in his Name to be such as have no right to any Church Ordinance to have no communion with any of the Churches of Christ Now if this judgement be right are not such persons or Congregations put out of the Kingdome of Christ and put under the power of Satan consequently But thirdly If some brethren rise to a seventh degree and others stay at sixe which have yet such a power over conscience that if they prevaile not the seventh is no way likely to prevaile why should not the Apostles rule quiet us all Phil. 3.15 16. Whereto we have already attained let us walke by the same rule if in any thing you be otherwise minded God will reveale even this unto you if we have attained but to sixe and our Brethren have attained to seven let us walke together lovingly to the sixe if God shall after reveale the seventh we will promise to pray and study in the mean time we shall walke with them in that also why must it needs be now urged with violence so as to divide else and although we hold not the seventh yet there is an ingredient in the sixt that hath in it the strength of the seventh for wherein lies the strength of the seventh above the rest is it not in this that it is the last meanes Christ hath appointed in his Church to work upon the heart this consideration hath much terror it it Now those in the Congregationall way say that this is fully in the sixth wherefore that is as terrible to their consciences as the seventh can be to the consciences of our brethren and that upon the same ground If so what is the difference for this matter more then that which hath beene betwixt many godly and Orthodoxe Divines about the division of the Lords Prayer whether it containe 6. or 7. petitions when those that are for sixe have as much matter in those sixe as those that have seven and those that
and not doubt they would see a good issue and good content they need not feare they may be kept a while from their desires but in the end they will have content if their owne earnest pressing for it doe not hinder Now let us come home It would be well Sir if you would come home and keepe at home and take measure of your owne parts and sit close to your Trade and not ramble abroad to busie your selfe in writing Intelligence of matters which are farre above the elevation of your Pole or the comprehension of your head-piece But your zeale perhaps such a zeale as the Apostle taxeth which is without knowledge Rom. 10.2 just like a pressing-iron which hath heat without light stirred you up to complaine of some troublesome spirits who while the Army is labouring to end strife begin it anew and they are such say you as Fame saith have been the causes of all the strife and who be they Fame saith the late Deputie of Ireland and the little Drelate of Canterburie were prime causes of the Kingdomes and the Churches disturbance And are they since their heads were cut off as Herod thought of John Baptist Mark 6.16 raised from the dead to revive our divisions Common Fame saith the Queene and her Faction that have parted the King and the Parliament Digby Hopton Goring Greenvile and other Military male-contents have caused and doe still continue the most dangerous contentions and convulsions in England as Moutrosse and his party in Scotland Ormond and his barbarous and bloody Papists in Ireland But we must looke for these make bates at home and find out such as at present doe trouble our peace and if we doe so Fame saith that they are such among us as oppose the settling of an uniforme Government and breake out communities into severall Sects such as so divide the husband from the wife the parents from the children the master from the servants that a zealous Ioshua cannot say I and my house will serve the Lord Iosh 24.15 since his family is distracted and sorted into severall Congregations and it may be also into hereticall conventicles Fame saith that such factious journeymen as Mr. D. are publique Incendiaries and Trumpeters of Sedition by taking all occasions making use of all advantages casting about for all manner of devices to increase their divided partie that they may be able to uphold a faction and because they cannot hope that their noveltie and paucitie should be able to maintaine a publique contest against so many both persons and Churches as are engaged against their way they make it their Master-piece to leaven the most considerable Societies Cities Sea-Townes Armies but especially the Parliament with their Independent Principles and practices and either to get Independents into places of chiefe power and trust or to seduce such as are eminent in dignitie endowments or authoritie to their side and if they cannot obtaine them they plot how to displace them and if they cannot doe that to render them lesse serviceable to the Publique their way is to weaken their reputation with reproaches or cunningly to intimate some matter of suspition touching their acts or intentions if they be of such integritie as is of impregnable proofe against their obloquie then they will by way of compliance worke out of them what they can which may conduce to their designe and if they can prevaile no further they will at least by an artificiall sweetnesse of behaviour by appearances of more then ordinary piety by a pretended extenuation of difference of opinion and practice and by such insinuations so becalme or becharme the spirits of some Presbyterians of eminent parts as to make them if not favourable to their cause yet so that they may not appeare against them when they should or but in a very remisse and moderate degree of opposition Lastly to returne to our Intelligencer they set up weekly Pamphleters who are wholly of their stampe or fee them or by some other artifices worke upon them to take all occasions to magnifie their partie and to vilifie and calumniate those that oppose them and so they sometimes hyperbolize a Shrub on that side into a Cedar and disparage those who under God are the chiefe pillars and supporters of the publique welfare as if they were of no more worth or use then Reeds shaken with the wind and this is not the least part of the Independent policy to drive on their designe all over the Kingdome for most of the common people know little of the progresse of publique affaires but by such Informers and they furnish them with weekly lies to honour those of their owne sect or sects rather for they are many and to cast reproaches on such as are serious and resolute in all just and lawfull meanes of establishing of truth and restoring of peace But it may be he meaneth by Fame that report which he and his fellowes in loose sheets have dispersed abroad in City and Countrey and if so I say Famaest malum his fame is infamous notoriously false as he applyeth it viz. to those who make addresses to the Parliament by way of Petition We did intreat saith he the last weeke they would let the Parliament alone and wait and no doubt they would see a good issue and good content We did intreat them to let the Parliament alone We Sir who besides your selfe and why you and what meane you by letting the Parliament alone doe you forbid the subject of England to petition the Parliament if that be your meaning as a man of Moderate Intelligence may easily perceive it is do you not mean they should be deprived of the most undoubted Priviledge and Libertie which by the Law of Nature and of Nations is allowed all over the world if the Parliament had beene of that mind since their first Session they would not have tendred so many Petitions to the King nor have received so many Petitions from all parts of the Kingdome nor could they but by the informations received in them have knowne so much of the distemper of severall Counties nor had so just grounds and causes as they had for many of their Orders and Ordinances which were issued out from that Honourable Senate and your selfe say in the next page that a part of the Parliaments Answer to the Citie Petition was that the Citizens were intreated hereafter that they would take satisfaction from themselves that is satisfaction of their doubts and desires by immediate recourse to that Honourable Court and how can that be better or more acceptably done then by way of petition But he saith They need not feare they may be kept a while from their desires but in the end they will have content if their own earnest pressing for it doe not hinder How knowes he that better then they who have put up their desires for expediting the difficulties of the Government by way of petition to the Parliament The truth is if he beleeve