the first working of it upon the Magistrates hath noâ— a design for strengthening their own interest by the Magistracy of the Kingdoms and how have Kingdoms been embroyled for the serving of this designe and whether is not this guilded with the glorious name of Reformation Consid 8. Let it be considered from the severall waies and Formes of proceeding in which the beleevers of severall opinions have gone in these times to support themselves which stands most on a pure Gospel spirituall bottom supported by its own innate â—ongeniall and proper strength clasping about no stones no pillars of the world or humane strength Consid 9. Let it be considered whether the whole cry of the Divines of the other party as in the late Book is not all to the Magistrate Help us Parliament help us City or we are undon the Heresies and Sects will undo us What said Ezra I was ashamed saith he to require of the King an army and horsemen to help us against the enemy in the way because we had said the hand of our God is upon all them that seek him Consid 10. Let it be considered whether they whom he cals Hereticks and Schismaticks make it one of their choycest Principles to desire the Magistrate to help their opinions with their prisons fines pillories but rather that they would let them alone to stand and fall by the power or weaknesse of their Gospell principles and that they may have liberty to pray for them pay to them and possesse the Gospell Each opinionst ted briefly respectively to Toleration Let it be considered to what each pretended Heresie will amount to Independency INdependents beleeve that since the Parishes are so generally corrupted the Churches ought to consist of those of them only that professe more purely as they find Scripture Rule and Practice and as the Presbyterians themselves many of them practice in some Ordinances as that of Baptism and Supper giving them only to the purest Beleevers They also beleeve that they ought not be a few Ministers and Elders of the Churches to bring all the Churches and Congregations under their Power and Dominion but rather under under their advice and consultation Quaere Because then they practice to meet more purely and to rule lesse one over another whether is this enough that they should be fined imprisoned banished The Anabaptists THe Anabaptists so called they hold that Beleevers ought only to be baptized and that Baptisme ought to be so for the manner as may set forth Christs Death Buriall and Resurreâ—â—ion by water as the Greek word and Apostles practice seems to imply and some of the ablest Divines both of England and the great Adversaries the Papists themselves deny not and for children they read of none the Apostles Baptized and they see not any Scripture cleere enough to warrant and they therefore forbeare Quaere Because they will not practice then what is not cleere in command and confessed by all to be but in hidden consequence because they baptize as they find the clearest rule and practice and as none can deny but it was the Apostles generall practice to baptez Beleevers therefore whither is this enough that they should be Fined Imprisoned Banished The Seekers SEekers some of them Question only the way of Church and Ordinances as of Baptism c. because they find that the power was at first given to the Apostles with gifts and from them to others and they dare not take it from Antichrist and the Bishops as the Reformed Kingdomes generally take it nor from the Churches because they find no such power begun from the Churches but only of châ—yâ—e of consent not of power not Churches begun before Apostles or Disciples with gifts Quaere Whether then is this enough because they conceive they dare not take Ordinances but from such and in such a manner as was given at first to Fine Imprison or Banish them A Modell or Short Draught of the whole difference betwixt the Divines for the Presbytery and them of the other way respectively to the Magistrate or State drawn from the late Books and practice of both parties in a Petâ—â—nary way They of the Presbytery to the Magistrates or State VVE humbly Petition ye that Herericks and Schismaticks we beleeving all that differ from us to be so may have your power inflicted upon them whether to Fines Imprisonmâ—n or Banishment and upon this condition ye shall have what we can do or preach c. The Independents to the Magistrates or State VVE humbly Petition that ye will not hazzard nor endanger your civill power of the State to helpe our opinions against our Brethren for we are not Infallable nor Apostolicall we see but in part and that ye will not punish any of our Brethren Presbyterials or others for what they beleeve or differ from us in things of outward order in the Gospell and that we may have leave to pray for ye to pay tribute to ye to fight for ye and to worship the Lord among our selves peaceably as we beleeve and to punish us when we disturbe ye by tumults or trouble your peace in our way of worshipping Some Quaeres for the better understanding of M. Edwards last Book called in Latine Gangrena But in English a Book of Scandals against the Honourable Houses of Parliament the Army the Saints and Churches of Christ that differ from him Quaere 1. VVHether this be not a new way and work of Providence to bring forth some Gospel-light to the world by presenting some truth under the name and notion of errours and heresies which can scarâ—e obtaine from the Presse and Pulpit any other way of appearing abroad and if this â—e not to take the wise in their owne craftinesse and to make M. Cranford the Licenser and M. Edwards the Publisher of some such Truths which the world had else never knowne so publikely but under the forme of heresie and from their two pens but under this disguise 2. Whether that Story which M. Edwards tels of Brasteed in Kent where he sayes a woman preaches which is known to my selfe and all in that place to be a meere untruth be not a way to judge of most of his Stories Letters Relations 3. Whether this late Book called Gangrena where there are so many letters writ to the Reverend M. Edwards to the Worthy M. Edwards to the Good M. Edwards to the Father M. Edwards to the Worthy Reverend good M. Edwards with divers other insinuations of his own worth be not a way of seeking glory and praise from men 4. Whether so many Letters as are in the Book called Gangrena where there is not one name subscribed may not be as well written from M. Edwards as to him and whether the Authours of those Letters whose names are suppressed are not afraid to be questioned for their Relations and therefore have either conceived their names themselves or M. Edwaras for them 5. Whether the great reasonings and conflicts which
experementally known 15. These Scriptures we have as they are do make a Discovery of such a way of Religion as reason never yet in any age attained to The men of purest reason as your old Philosophers never attained further then the knowledge of something infinite which they did not know and a Religion of humane or morall righteousnesse and purity and some sacrifices of atonement c. And there is not any Religion in the world Jewish or Turkish but they are made up of carnall principles and are founded upon reason and nature but this Gospell Religion hath opened a new way of righteousnesse in one that is both God and Man in a most rationall though infinite way of salvation and a way of Worship crosse to all methods and wates of reason and the world opening new waies by a new Spirit purifying naturall reason into more divine and glorious notions then ever it yet attained bringing in a way of beleeving and placing a Religion upon a spirituall perswasion called Faith which is more proportionable to an infinite God and an infinite way and depth of salvation then reason ever invented viz. for the soule to beleeve upon one even Jesus Christ in whom God hath laid up all love and fulnesse and so for man to become one with him who is God and Man and there cannot be a more rationall way for man to become one with God then by one who is both God and Man 16. That though there be not such glorious powrings out of Spirit and such gifts as Beleevers both may and shall have yet all Beleevers ought to practice so far of the outward Ordinance as is clearly revealed they may 17. That the Scriptures or Gospell of the New Testament being as many hundred years old as from the Apostles even in that Originall we have them no very materiall differences in Copies as it seems and though they have passed through the great Apostacy yet they have not had the power to corrupt them materially in their Originall to advantage their heresies and corruptions which very constant preservation of Truth in the midst of the very Enemies of Truth is both a constant and standing miracle of it selfe and so we need not stay for a Ministery with miracle being we have a Word with miracle which in its matter subject power speaking of God of his Son God and Man of his Spirit the Actor in man from both by waies of outward Ordinances of the depths windings and workings of reason c. is of as much efficacy to perswade as any thing else we can have and the way of the pure Spirit is a more glorious way of operation then any other of a visible sensuall nature And God may be more glorified by quickning and spiritualizing a word and using the spiritually glorious Ministery of that then of man and they are far too low who look for their originall teaching from man and not from the Word and Spirit CONCLUSION I Have drawne out this map of each opinion that your eye may travell over that in an houre which otherwise you might be a yeare in going over Thus each are discovered in a narrow yet full Discovery and I thinke all that are divinely rationall will see no such cause to thinke that each hath attained so far that either they should presume in their degree or look down from the pinacle of an infallibilitie upon each other I have set the strength and weaknes of each opinion before it self that on the one side as it may glory so on the other side it may fear and be humble All I wish now is that we be all so far one at least in infirmity and this Common weaknesse as may be a ground of Common embodying and associating against the Common Enemy or Grand Antichrist as in States when they are at lowest have least factions and when weakest are most peaceable with one another The Gospell or New Testament of JESUS CHRIST proved undeniably to be the very Word of God without Miracles to assure us of the particular duties in it Because there are some men now of more reason then sound belief I cannot but in a spirituall rationally way beare witnesse to our salvation in the written Word 1. IF there were not a Word or Will of God revealed in Lawes and Ordinances written God were worse provided then the Lawgivers of Nations and Kingdomes and the World were left to their owne wils which is esteemed ridiculous in the eyes of all the Nations of the world in their very politick condition 2. The Laws and Ordinances contained in the Word or New Testament beare only the Image of a God in their holinesse purity righteousnesse glory infinitenesse eternity immortality which are all with many more things of like excellency there which are as the beams of light to the Sun or so many things of God revealing God 3. The Word is so tempered into a middle nature betwixt God and man as no Word can be more revealing the most glorious spirituall infinite things from a God in a meane literall figurative comparative significative way to man 4. To have a standing Word as the Gospell is is more for the glory and authority of a God then any ministry of man though with miracles and signs because such a Word where none can joyn themselves as Authors or Parties as in other wayes of dispensation by men men may joyne themselves doth undoubtedly hold forth most of God and of divine Authority and thus to maintaine or preserve a Law or Word in the world is not so much with God as for King and Princes to maintaine Statutes and Lawes in their Kingdomes 5. A Word as the New Testament is may be as well a way and dispensation to an infinite God to make out himself by as any other either of dreame or vision or Revelation or Oracle all being but wayes of a naturall straine and condition no more then the Word 6. The very manner of dispensation or writing is such as hath the authority power wisedome counsels of a God the whole businesse of it being a work discovered to be begun by God and amongst men to let forth the glory of God the mercy love and wisdome of God and the way by the Son of God and Spirit of God and all to be glorified with God and thus treating only of things divine and a work divine in a way divine 7. We must either give up our selves to this Word wholly or not at all and then let the world and experience judge what kind of Religion reason at large unbounded or unenlightened will bring forth by the former paterns of Heathenish and Gentilish Religion 8. Why should it not be thought the most clean and direct way for God to manifest himself to man by Word Gospell and Epistle and so by an infinite and invisible power and hand commend and conveigh it from age to age from generation to generation as well as for men to make out
their art reason knowledge experience into books and words written to their owne and other generations 9. This Gospell of Iesus Christ places Religion upon a more glorious transcendent way to sute with an infinite God then ever any device of man or reason could invent viz. upon faith upon a beleeving or spirituall perswasion wrought by the same God by which men are carried out into depths of infinitenesse and glory no way measurable nor discernable but by this way of beleeving and there could never have been an engine contrived which could have gone from man into God but this of faith by God himself nor more for the advantage of the glory of a God taking all from the creature employing it wholly upon a God 10. There is more reason in this Gospell or New Testament in the way of Religion which it holds forth by Iesus Christ then ever could be thought on by the reason of man as for instance Each mans internall conscience hath a light or law in it which condemnes or accuseth for murther c. Now if there be accusations against whom is the offence committed but against somthing infinite and what way is there more divinely rationall to apply to the justice of such an infinite being on God offended but by one who is both man and God even Iesus Christ So as the mystery of salvation is such as even reason it self cannot contradict or gainsay though it cannot comprehend to leave the world inexcusable in their unbeliefe because it commands them to beleeve in one whom in reason they cannot deny to be a way proportionable betwixt God and themselve for salvation 11. It carries things in such a rare way of mercy of justice of love of piety and as it is a salvation from God to man so it is a salvation managed by one who is God and Man and every thing belonging to it is accordingly mixed or tempered of Word and Spirit of power divine and outward dispensation or ordinance and all this for man who is of a mixed nature of flesh and spirit Thus things are carried in a way of proportion and sutablenesse so full so sutable and compleat and serviceable as the invention of men could never devise 12. It discovers reason to it self in all its workings and wayes in its purity and corruption in its vertues and vices conscience bearing witnesse to the Laws and Commandements of it it purifies and spiritualizeth reason and brings it into such a way of communion with God as the souls that reade it and are exercised in it seem to be new-borne to receive in another nature an immortall and incorruptible seed 13. It manages all the designe of salvation contrary to nature and the world upon contrary principles dispensations and hands by a Person poore humble and crucified for the good by Ministers and Dispensers meane and contemptible Fisher-men Tradesmen c. yet inspired by graces contrary as selfe-deniall humility love to enemies by conditions contrary as weaknesse affliction poverty suffering dying carrying a treasure a comfort a riches a life a glory under all these 14. It is accompanied by continued or standing miracles though miracles of a more spirituall nature as discovery of the counsels and hearts of men as conversion from sin mortification of sin changing natures from evill to good planting in new dispositions inclinations affections into the soul Now if such charges and conversions were in materiall or sensible things as from water to bloud from water to wine how would it astonish Which in spirituals in more wonderfull though only lesse discernable and not to be so sensibly perceived preserved by its very enemies the Roman cruelty of Emperours and Antichristian Traditions 15. It refers the discovery of all Truth in it self to the Spirit of God which no word but the Word of God would do and will not take in men into glory with it self which miracles do which are done by the hand and ministry of man and the Spirit in this way must needs be a more glorious Interpreter of the Will of God then the meer ministery by man and miracles can be by how much it is of a more spirituall nature and it is more excellent to seek things in the Spirit then in any outward dispensation which as it comes more immediately from God so it comes in more immediately upon men and to take in Truth by sense and sight or miracle is rather to know Christ after the flesh 16. Yet after all the Word it self is the best way to bring in evidence and discovery in its 〈◊〉 half to the souls of those that will come under the power â—peâ—atâ—on and experiments of it under the enlightening convictions impressions of it in the reading hearing and meditating of it These things are written that ye may beleeve And they that are thus exercised are above all miracle and are perswaded enough by it self without the help of an outward work 17. To these I adde the testimonies of the most ancient in witnesse of it Dionysius Areopagita thought to live in the times of the Apostles and not daring to take his Divinity any where but from these Scriptures Irenaeus who was in the yeare 180 affirming the fulnesse of these gospell-Gospell-Scriptures and accounted them the Pillar of Truth So Tertullian who lived 1400 years since doth accordingly witnesse to their perfection Origen Athanasius Chrysostome Constantine the Great in the first Nicene-Councell with thousands others all along to our own age 18. The Iewes whose very Testament and condition answers to every Prophesie and Gospel-Scripture 19. The many of those most eminently ancient learned and godly who have shed their bloud in testimony of it 20. The power of God going along with it 21. The Confessions of the most learned in that confesse that the Originall Copies are not corrupted but continued pure One Argument from the Nationall Covenant for Liberty of Conscience yet with all subordinate and just obedience to the State ART I. THe first Branch of the Covenant is That we shall sincerely really and constantly c. endeavour c. the Reformation of Religion in the Kingdoms of England c. in Doctrine Worship Discipline and Government according to the Word of God c. ART II. The second Branch of the Covenant That we shall in like manner without respect of persons endeavour the extirpation of Popery c. Superstition Heresie Schism c. and whatsoever shall be found contrary to sound Doctrine c. Now from these I argue 1. Each one is personally and individually bound by the Covenant and in his owne proper conscience is obliged to endeavour a Reformation according to the Word of God and so far to the example of the best Reformed Churches as they are agreeable to that Word I hope no further Now who shall be the Iudge and Interpreter of this Word of God to each mans conscience in the things of God but he who is Lord of the conscience
it self mix with Religion where Churches are Nationall And how can I speake properly but to both where both are in interest For my suggestion of a suspition of haste you know words and phrases are not the same to all one may interpret thus another thus I had no thought of Jehu's driving as you imply when I wrote I must lay the supposed crime at your owne doors for it is none of mine nor have I nor any reason to tax that Honourable Senate whose Counsels are grave and serious and deliberate Had I lookt for Jehu I should have lookt to another coast and quarter where they drive more furiously Why deale you not more candidly Why are you not more faithfull in your interpretation to the Originall For that of my taxing the Ministers for desiring power none have reason to speak but the guilty it concernes not the innocent It is not strange for some Ministers to affect Government or rather ruling we have so much of Prelacie yet left and working in the Countrey with us and if not in the City too I refer you to Master Coleman For the word rendred from the Originall metaphorically I quoted only the Text to my remembrance to the Printers hand and how he came by the metaphor I know not but I find fault as well as you However to make the best of it now translations of Scripture are not all Grammaticall as you know nor to the letter as I could wish them with you For Artificiall Colours or Rhetorioall c. You make me guilty of such vernish as I have not laid on to my knowledge nor have much to lay on if I would Truth and Peace which were my subjects are faire enough of themselves without any colour of mine And I desire not to bring forth either but in the evidence and demonstration of the spirit and if there be any thing of their own beauty there call it not artificiall put not suspitions and jealousies into any that such things as they see are not so to make men Sceptâ—call It is as much injury to Truth and Peace to misreport them as to counterfeit them And for your logicall marshalling my reasons I thank you you took more pains with them then I would doe Notionall order I received them in Nor dare I be too logicall and notionall in things divine Systems and formes of art have done our Divinity some harm Such Classes and methods of reason have been found too strait for the more spirituall enlargements of truth Yet I honour your Learning though I thus speake Master Ley's Resolution Page 9 10. His first reason taken from Rules of Faith Rom. 4. 3 13 c. Now he should have planted his reason directly against the imposing a Government rather then obedience to it as thus c. Those that set up a Government which they are not fully perswaded on sin But they that now set up Church-Government with power c. doe set up a Government whereof they are not fully perswaded on Therefore in so doing they sin The major is true but the minor not because of their faithfull learned Counsellors and Scripture-discussings Reply Since you will help me to prove you are welcome You have furnished me with one Argument more You are a fair enemy to lend out your own weapon And now you have made your Argument half for me I shall make the other half my self You say What the imposers of Government cannot doe in Faith is sin This is your half Argument But you take it for granted Our imposers of Government are not such but such as are fully perswaded and can set up the Government in faith and you prove it thus from those of their Counsellors so near them and from their Scripture-discussions First I know not what Counsellors you mean but they are too wise a Senate to be carried by any interest but their owne and I wish them no other Counsellors then Truth and Peace nor doe I know that they are so fully perswaded of any such Government I beleeve some of them are not so fully principled for your way and then they all are not perswaded so of the Government nor have you yet been able to make out the evidence of every truth you presented them from cleare Scriptures saving your Art of deductions and consequences and prudence and if all cannot be perswaded that State-conscience or Publike conscience is not so wholly nor fully perswaded then as you imply a State or Publike conscience is like a Particular conscience which if it doth not wholly consent is doubtfull or weake for it is not in Spirituall things as in Civill Votes of major parts make laws and they stand good from any such forms of Policie but I never yet saw that rule in the Gospell for any such proceedings in spirituall things but that is a Law in Christs Kingdome not that which is voted so but that which is so in the truth of it For else Popery were the best for it hath most voices and counsels So as unlesse you can prove the Parliament to be of one minde in it how can you prove a Parliament so fully perswaded in minde as you imply Let them prove a Truth by most voices that please or can but I wish the businesse of a State-conscience in a thing of this nature were more enquired into then yet it hath been But if the Parliament were fully perswaded of the truth of the Government yet there would be a new question yea and is very learnedly discussed by our worthy Brethren Master Coleman and the Commissioner how they could be perswaded of the imposing and power of setling For my part if there must be an imposing of Government for I would have the State-consciences left to their liberty as well as Particular and yet Truth to have the liberty of accesse unto them I would have the power of the Parliament laid up there we have had too sad experience when it hath been given out from thence and trusted too far Paul referred himselfe thither I stand saies he at Cesar's Judgement-seat rather then to the Councell of the Priests and Elders Christ had more favour from Pilate a Roman Governor then from Caiaphas the Priest One word more How can the Parliament properly be said to be fully perswaded c. unlesse they could freely signe it with a Jus divinum or divine Right Nothing but Scripture and the Word can properly fully perswade Now if they cannot find so much Scripture as to warrant it for Christ's Goverment how can there be a purely Gospell-warrantable a full perswasion or faith where there wants a word of faith to secure it And now I shall forme your Argument you halfe made to my hand thus and return another with usury Your Argument is this Those that set up a Government which they cannot be fully perswaded on cannot but sin But the Parliament cannot be fully perswaded of this Government Therefore if they set it up they cannot but
saith Absolon If I were a King it should not be thus But what is a qualified Government that is not Christs I can never hope to gather grapes of thornes or figs of thistles Sure it can never be well for for the Trees of the Forrest when the Bramble will reigne Master Ley's Resolution Page 33. There are many of note who affirme the best way to suppresse the multiplicity of Sects is to let them have scope and they will run themselves out of breath but I cannot give my Vote false teachers are not to be tolerated no not for an hour Gal. 2. 5. Reply I would there were more such of that minde I am sure it is safest and soundest It is safest there is no such danger in that of crucifying Christ in ignorance of fighting against God And soundest for so they die out most naturally by their owne unsoundnesse without noise and commotion Sometimes the cure makes the greater disease when the cure is not naturall but violent For that of Pauls withstanding Peter to the face I allow you all such Gospel-wayes of contention so you only withstand them to the face and doe not as the High-Priest did command them to be smitten on the face Oppose with words as Paul did but not with swords taking and turning the Edge of Authority against us Master Ley's Resolution Page 33. We experience saith be But where roads this Writer this phrase Reply You criticise on words I cannot take time to do so I wonder you an Assembly-man have leisure for that this is logomac ice or word-fighting and why not We experience You know our times have found out such ways of elegancy in the English though I thought not any such thing when I wrote But why doe I triffle too To your matter Master Ley's Resolution Page 33. But it appeareth by his c. Whether it be safe to commit the power c. That to commit any power or establish any government especially the Presbyteriall is too soon or suddenly done if done at all Reply Yea and it is not too suddenly if done at all and not done as it ought or in Christs way I am for any thing of Christs when and where and how soone you will Master Ley's Resolution Page 34. We may say as he Some may be like the ten yet others like the two Brethren For two ambitious Presbyterians there may be ten more modest Reply But how come you by such plenty of the better sort It is not thought by most of your way I am sure some of your way were taking care how to furnish their Presbytery their 10000 Parishes And this I know that if there were such plenty Why doe you make shift with so many of the Episcopall stamp who keep their Parishes and resolve while they live to try out all turns of government rather then turne off a tythe of two hundred per annum But I beleeve the English Presbytery and Prelacy are well agreed in that Master Ley's Resolution Page 34. Besides the Presbyteriall government is framed directly according to the Resolution of our Saviour Reply Not so directly neither It is rather directly according to the prudentiall designe of your Assembly as you say so as all yet is but So you say and we say the contrary there is You say and We say Authority not Scripture and evidence carries it on your side And let the Reader judge bet wixt us Indeed you are able to prove by the Magistrate that your Presbytery is some of it Christs way That is an Argument of power not of Scripture Master Ley's Resolution Page 34 35 36. To that he saith The Controversie is hottest about government c. It may be so without fault in those that are for it but not without crime in those that oppose it To that of his Is it good parting with the stakes The Question presupposeth evennesse betwixt parties whereas the difference is betwixt government and no government The high Court of Parliament and all the Orthodox Churches c. on the one side and a small inconsiderable party on the other Nor is it so much injury to resolve for government against them as the Bishops who had possession of Prelacy by a prescription legally c. To that of his It is to be feared there is too much of man It is likewise to be in those who despise government c. And if the Bias run most to this truth of government as he saith it is but as it should be The Bishops government being put downe it is necessary some other should be set up and before all the Presbyteriall And if as he saith some other truths are wholly set by it may be the fault of those who set themselves too much against government I am sure not in such as are for the Presbytery And for his caution as he concludes with I wish he had had more caution in his minde and his paper he had had few faults and a shorter refutation would have served Reply You say The Controversie may be hottest yet no fault in those that are for it but against it But is all the heate in those that oppose it Nay sure Witnesse the importunity the petitioning of your party c. we silent all the time You say The difference is not so equall but betwixt government and no government Parliament and all Orthodox Divines against an inconsiderable party Indeed it is unequall It is betwixt a government of man of Prudence as you confesse and a Scripture government betwixt an huge Nationall Government and Christs little flocke or Church Nor is it a Controversie with the High Court of Parliament we contend not with them but humbly petition and represent the truth unto them but this is the old way to winde in under the wing of Authority and to engage them But they are wise to discern and not to be engaged as their Predecessors were by the Church-men as they called them there are too many sad stories But what of our inconsiderable party We had rather be a few with truth then a multitude against it And how inconsiderable soever we are in number the stone cut out without hands may fill the earth the Kingdome of Christ and the worlds are not so one as you would make them Unus homo totius orbis impetum fustinuit It was said of Euther He was but one against a world Your non-conformists were but inconsiderable to the Kingdom of Prelacy almost A pebble in the band of David may do more then a mighty speare in the hand of Goliah You say The Bishops had a better prescription even by Law for their government then we But how is this Is a legall prescription better hold then a Gospell prescription Is it more priviledge to be founded upon a Statute or Act of Parliament then Scripture You say If too much of man be in this Controversie it is in those that oppose and despise Government But what is that to our Controversie
them I had not ventured so far in my Quaere I considered the sad and farall troubles which attended the Magistrates ingagements with the Ministers the bloud which hath been powred out by Nationall compulsion of tender conscâ—eâ—ces and like a spirituall Watchman I could not but blow my Trumpet and give warning And for my comparison or Papists and Prelates I appeal to the world if there be any reproach whether it be not in the Interpreter rather then in the Author But I know no such thing by my Paper And if it be lawfull to draw in consequent conclusions and then father them I could prove you to speake Treason Blasphemy Idolatry Atheisme Heresie nay Independencie which some of your Way thinke worse Aâ—abaptisme Separation which would seeme to be as hatefull to you But I judge you not in any such sort nor had I spoken so far now but in a just Vindication You say You will conclude with my Politicks and upon such Principles as mine Church-government is ordained I have told you my Politicks were written by my dimmer light And if your Government be built upon no better Principles then mine I cannot but be out of conceit with that Government being so far out of conceit with mine own Principles and it makes me think the worse of it because my former Principles fit it so well Those Principles you speak on are partly of Câ—vill power and the Sword and the Dominion or Scepter in the Gospell is more Spirituall You say of my Text in the Revelation Revel 18 1. that as I began so I end with misapplication of Scripture Misapplication is a word sooner writ then proved and my reasons were rather crowded then ordered in my Paper The Scripture was this For the Angell that came down from Heaven hath great power and the earth is lightned with his glory Which Scripture there applyed doth hint to any that will not rather cavill then interpret that my only reason for delay of Government was in this An Angell was yet to come with power and glory or the Gospell would fill the earth with more light â—o as we should not shut up our selves too soon in the dark And now Reader judge whether it be my mis-application or his misinterpretation Spirituall Principles drawn forth Gospell-Truth is one and the same THat which is only in some parts of it warrantable by the Word is not purely nor in a Scripture-way warrantable For there is not any Will-worship but it hath something from the Patern of the true The Samaritan-worship was coppied after the Jewish and the Jewish when Christ came had Priests and Temple and Sacrifices and was copied by the Law But then there was Traditions and Commandements of men That is pure Gentilism which hath no Image of Gospell nor lâ—gall Truth Antichrist sits in the very Temple of God though rather upon it False Christs call themselves Christs as well as the true The great Image had a head of Gold though feet of Iron and Clay Every Heresie hath a Scripture Word in it But Truth must be all one and the same and Homogeneall not in parts so but all so There is but one Lord one Faith c. Prudence and Consequences are the great Engines of Will-worship THings of Prudence meerly are not to be admitted into the Spirituallway and Gospell-designe Prelacy had its Prudence for every new additionall in Worship and Government And once let Prudence open a doore and then will more of man crowd in then the 〈…〉 of God can keep out Nor is that to be admitted which is so received a Maxime Though not directly yet not repugnant to the Word Christs rule is not such he opposes any Tradition to the Commandements of God Not direct from Scripture is indirect and repugnant though not to the very letter of such words yet to the form and Analogie of truth to the generall Scripture-Law viz. the will of God that nothing shall be added or diminished ye are only my friends saith Christ if ye do what I command you and the Lord will raise you up a Prophet him shall yee heare For if any thing of Prudence is to be let in then something of Tradition for Prudence can make nothing higher noâ— purer nor better mâ—n can but give his own Image to the things â—e makes himself though he make them up of divine materials from Scriptures yet the form none but the Lord himself can give and the form is that which stamps Christs Image upon every Truth Every thing in the Word hath a form that is it is â—uch a thing of truth and not another Nothing but Gods power and will can make a thing Truth his power creates it and his will creates it such a Truth Nothing is agreeable to the Will of Christ but the very Will of Christ The Will of Christ is the only Legislative power in the Gospell Nothing is agreeable to his Will but what he wils every thing is repugnant to his will but what he wils so as this will is the supreme general law indeed the very form or essence of Scripture the Word of God And whatsoever is devised by Prudence though upon Scripture-materials yet being not the work of this will nor having the Stamp or Image upon it is none of Christs but as repugnant as any other Tradition or invention of men And here let us look to that new though old design against Truth the most subtill undiscernable and divinest kind of Will-worship in the world that which some call Scripture-consequence an unwholsome word as it hath been used for under colour of consequence what Conclusions may be promoted What may not Reason draw from Scripture and what may it not fashion like a Truth But consider in Parliament Laws or Ordinances or Commissions is it lawfull to take them and from every part of them to draw out results of our own and when there is but one Law make many subordinate Laws of our own and frame Laws out of Laws and Ordinances out of Ordinances and Commissions out of Commissions No sure But we must keep to that one generall entire litterall Law and Will of the Parliament Is it thus in Laws humane and not much more in Ordinances divine Yea there is the same onenesse entirenesse indivisibility and essentiality of the Truth Nor do I here disapprove any Scripture-consequence if meerly consequent and not formed up into a Law by meere reason for then mâ—n makes Laws from the Laws of God and this is not the least engine that Antichrist hath wrought with The people are Brethren and Saints in Christs Church but in Antichrists Parishioners and Servants VVHat kind of Government is marked out in Scriptures for sitting on the waters or people Christ governs by the people ministerially not over the people authoritatively only and the people being once in his Church-way lose their old capacity for a new and are raised up from people to Brethren to Churches It is a saying
as these are is this faire dealing with the State You have brought forth before Israel and the Sun many pretended sins and crimes of your Brethren Suppose they should write by your Copy and bring forth the Aslembly-sinnes the crimes of all those of your way of all the Divines and others that you take in and rake back into the ashes of their unregenerate condition keep Almanackes for the yeares and dayes of their faylings watch their haltings in all things they say or doe tell all the Stories of them they heare what would the next generation thinke of their Book and yours At this rate of writing they would not reade one honest man of all their forefathers yet this is your course and method I have done for this time and I hope all that are not inchanted with the Gorgons-head of Hereticks and Schismaticks and Church of England as your owne Smectymnians say will reade and judge I had said more to ye had you printed us more Reason and lesse Reviling and something more then Stories and Winter-tales And for our Licenser whom you so rayle at he is so much a friend to all the world of beleevers as to give them the Scripture-liberty of proving and trying all things and not to silence the Presse as some would and as the Prelates did silence the Pulpit And now let any age weighing all the differences excepting the Blasphemies c. and the nature of them nakedly without aggravations and fallacy of words bring forth a Book printed in such Letters of bloud as this Gangraena bind up all the Oxford Aulicusses the Mountagues the Pocklingtons and see if this Gangraena doe not exceed them all this is Persecution and Prelacy sublimate And for all this I would not have the Civill power drawne against you if we had all the Magistrates on our side but rather that you may in the flowings of a more heavenly spirit with your head of waters and your eyes a fountaine of teares write against your owne Book and let the world see that Men in these times are not infallible as you all conclude but may mistake their Brethren for Enemies some Truths for Errours and Zeale for Persecution as the very Jewes did when they crucified Christ as they thought for Blasphemy And some shall kill ye saith Christ and thinke they doe God good service A Parallel between the Prelacy and the Presbytery Quaere VVHether if we should reply to M. Edwards in his owne words and as Salomon saith answer him according to his c. we not compare things as followeth and trace up their proceedings into the very mystery of Prelacy 1. The Prelates were ordained Ministers by the Bishops Quaere Whether may it not be said the Divines that sit now are Ordained by the same power of Bishops to be Ministers and so by that power ordaine others 2. The Prelates when they had made Canons procured the power of the State to impose them upon all the Kingdome Quaere Whether may it not be said the Divines now get the same power to what they decree and accordingly impose them upon the Kingdome 3. The Prelates composed one great Service-booke for direction to Uniformity of worship according as they had ordered under penalties yet without the least word of Scripture to prove the truth of any thing in it Quaere Whether may it not be said Divines have composed one great Booke accordingly now for the like Uniformity viz. the Directory to be observed under fines and penalties and yet without the least word or tittle of Scripture to prove the truth of any thing in it 4. The Prelates ordered that from that Book Prayers should be read to the people Quaere Whether may it not be said the Divines now have not cast the Prayers of the Spirit into such Formes and Methods that a little invention will make them as stinted currant and legible Formes as before and accordingly read in divers places 5. The Prelates counted all that would not conforme to them Schismaticall and Hereticall Quaere Whether may it not be said the Divines now count not all so that will not be uniforme with them 6. The Prelates forbad all to Preach and Print that did not Preach and Print for their way of worship and Government Quaere Whether may it not be said the Divines now would not have all hindred from Pulpit and Presse that will not be of way of Worship and Government with them 7. The Prelates possessed themselves of the States power and favour Quaere Whether may it not be said the Divines now wholly labour after the same interest both in Parliament and other Councles 8. The Prelates had their Licensers to stop all that write against their power and pompe Quaere Whether may it not be said the Divines now labour to ingrosse the power of licensing only to themselves 9. The Prelates had for part of their Government Fines Pillories Whips Imprisonment Quaere Whether may it not be said the Divines now have those very things for part of theirs 10. The Prelates had Parishes for their Churches and Tythes for their maintenance Quaere Whether may it not be said the Divines now have the same Parishes now for Churches the same Tythes for maintenance 11. The Prelates called all other meetings but their Parish-meetings Conventicles Quaere Whether may it not be said the Divines now call the Churches and people that meet now together apart from them Conventicles as formerly 12. The Prelates called the Non-conformists factious troublers of the State Quaere Whether may it not be said the Divines now doe accordingly call any that write or oppose their Presbytery factious and State-troublers 13. The Prelates ever accused their Non-conforming Brethren to the King and Councell Quaere Whether may it not be said the Divines now accordingly accuse their Non-conforming Brethren to the Parliament and other Councels 14. The Prelates had a designe to send all their Non-conformed Brethren to strange Kingdomes as New-England Quaere Whether may it not be said the Divines now endeavour to send their Non-conforming Brethren to other places out of the Kingdome 15. The Prelates ingrossed all the Preaching and preferring Divines to all places of honour and popularity in the Kingdome to themselves Quaere Whether may it not be said the Divines now doe accordingly preferre to all places of publike trust honour and imploiment as Universities Navy Armies Garrison-Towns Counties Cities c 16. The Prelates would not suffer men whom they called Lay-men to speake of the Scriptures Quaere Whether may it not be said the Divines now doe forbid and contemne all Lay-mens gifts in the same manner 17. The Prelates would not suffer any to goe from the Parish-Minister Quaere Whether may it not be said the Divines now accordingly labour to have all keep to their Parishes 18. The Prelates called Truths which they received not New Lights Errours Quaere Whether may it not be said the Divines now accordingly call all things they
through Presbytery and Independency will soone gird themselves to battle in those Notions and we shall never want enough of Presbytery and Independency till they undo us after our own fashion and if they cannot kill us as Cavaliers and Malignants in this new way they may kill us as Presbyters and Independents And surely they will have so much Iesuitisme as never to let us starve for Hereticks and Schismaticks the Iesuits run commonly over to the Lutherans and raile there against Calvinists and so they never want matter for division in Germany it is the great design of Conclaves and Popish Councels to practice upon States in their own religions and customes and to turne us back into Popery by being Protestants amongst us and to raise up new troubles by changing the old and by transfiguring their enmity Satan himselfe can be an Angell of light when he cannot passe as a power of darknesse and where works he thus but in the children of disobedience And Brethren let us not let our enemies in at back-doâ—res of Presbytery and Independency let us not undo our selves when God would save us let us see that these workings are but the old designe in a new Forme The last reason is People are not wholly undeceived in their present Ministers And to that end consider 1. That these Ministers who tell them thus and preach thus are neither as Aaron was nor as the Prophets were nor as the Apostles were nor have such an infallible gift nor spirit of discerning so as their words and Sermons are no more to be beleeved then the words of the Scripture proves and people are to trie all and to trie spirits and so trust and now friends not beleeve Sermons too suddenly because their Sermons are not very Scripture but interpretation to their light and light may be darkned with carnall reason and interest 2. That these Ministers who preach so for Presbytery through bloud and persecution now did but a few yeers since preach as confidently for the Service-book for Bishops or against the Presbytery our Brethren of Scotland 3. That these Ministers that preach nothing but Presbitery Government and Divine Right yet never tryed it in their lives nor lived in the experience of it but have it by report and by Idaea or modell or Landship from other Countreys and some specious Scriptures 4. That these Ministers who would presse the Covenant against Popery and Episcopacy root and branch yet will be content though Bishops be unlawfull to say the Bishops hands which ordained them are not and that Bishops could make them Ministers of Christ though they were Antichrist themselves and that Episcopacy could make a lawfull Ministery 5. That these Ministers who preached against Deanes and Archdeacons and Prelates as unlawfull can be content very well with their maintenance their tythes are not popish nor the profits nor revenues are not against Covenant people look a little into these men that hold there is no popery in any thing that makes them rich or maintaines them is this the doctrine of the crosse and selfe-deniall 6. That these Ministers who preached against Pluralities yet now a mastership of a Colledge and a great Living or two of some hundreds a yeer with Chaplainships as they commonly have and two or three great Lectures in conjunction with a great Living is not Plurality nor must be accounted so Nay for a Presbyter to have two livings is no plurality now but for a Prelate to have them is undoubtedly so By the same tenure the Prelates formerly lived at Court and in Lords houses and held Livings as they in the Assembly now by their attendance there 7. That these Ministers who pretend to so much light and certainty of truth yet after two yeers reasoning and proofe have not been able to prove their way of Government from Scripture so as there are so many excellent Quaeries propounded from the Honourable Parliament which lye unanswered unlesse the Ministers intend to resolve the Parliament some other way by making the tumults more and their answers lesse for their books and Sermons speak no lesse Was ever Reformation but where the Red Dragon is in the Pulpit preached for in so much bloud and I pray friends are all things so true as they tell you our greatest and wisest Counsell can see no such thing in it yet and since you expect your Government from the Parliament I pray go not before them in your judgements but stay and examine as they do 8. That the mystery of the Popish Ministery hath ever been to lead the people and stir up the people either by merit or martyrdome or ministery and therefore the poore soules of England had given away all their Lands once to Monks and Friers and would all fight for the Holy Land and the Kings and Princes their power to do with as they pleased and all was as the Priest said for Religion too all as the Holy Church said and now merit martyrdome and ministery carry all before them yet in some measure though not in so much England hath seen so much as to take much of their lands again and Tythes again from the Ministery and the Parliaments have seen so much as a little to debate Religion with the Synods and this Parliament hath seen more by how much they have reasoned disputed quaeried with their Ministers When did ever England see so much liberty before when durst Parliaments talke with their Ministers till now And friends let not the old Popish things of merit martyrdome and ministery carry us away as they did I remember an excellent saying reported of Generall Lesley to our Nobles and Gâ—ntry when they were ready to fight for Bishops to this purpose Shall we lose our bloud for so many fat Swingers And I pray are not these the Sons of the Swingers according to ordination ordained and called by Bishops Is our bloud too good for Bishops and not for Presbyters as some think 9. That these Ministers who seem to close with those whom they so lately called and preached against as Malignants and Cavaliers yet cannot love them or use them otherwise then in designe to help up with the Government and then leave them und persecute them under the same Notion with us as Hereticks using them now as the Israelites did the Gibeonites as hewers of wood and drawers of water and then what will become of these poore soules who having helped up the Presbyters into the roome of the Bishops to be sure they shall neither have Common-prayer-book nor Surplice nor Bishops nor Sacraments for the Directory shall keep out the Common-Prayer-book and Presbyters shall keepe out Bishops and Elders shall keep out all Communicants of such and such sins and Vniformity will keep out Conformity And if ye hope for better by the bustle and differences and sideings Issues and successe are in Gods hand not in ours Ye may know when ye begin but not when ye end and they will be first in