the duty of such as have the Legislative power wherein he that finds the fault is fittest to doe the office of an Admonitor unto them to suspend their authoritie for matter of Religion and to ordaine and decree nothing of that subject to be received or observed 2. A second reason which hath reference to Conscience he brings in upon experience thus * §. 5. p. 4. We have found by experience that the speedy setling of Government upon a Nation hath made reformation take little root save in the outward man or formall obedience because they received not reformation in the power of the word but of the State which went not so deepe into the conscience but they could part with it at any time upon a Law And he concludes his observation with a patheticall interrogation O then why doe not dayes speake and multitude of yeares teach knowledge To this may be replyed 1. That if he meane it in respect of our owne Kingdome and that experience is most like to come within his cognizance the fault was not in the over-speedy setling of a Government but in the choyce of a wrong Government viz. that of Prelacy which by an Act and Ordinance of Parliament and by the Nationall Covenant is cryed downe 2. If when Discipline is established Doctrine were abolished or for a time suspended and silenced there were some force in this exception of Mr. Saltmarsh but Doctrine goeth on where Discipline cometh in as a Schoole master is at the same time in Office both a teacher and a corrector of his schollers and so the power of the word may go deep into the conscience and the Discipline or Government is rather an helpe then an hindrance to that operation for 3. The Discipline or Government is as an hedge or wall about the Doctrine of Religion a goad or spurre to the meanes of grace to bring men under the power of the Words operation a curbe to licentious courses all which conduce much to the keeping of the conscience voyd of offence toward God and man and though with many the reformation reach no further then the outward man yet that is not to be imputed to the Discipline which brings them to the Word but to their owne corruptions and Satans sleights and deceits which hinder the Words kindly and saving worke upon them 4. Where the Discipline hath beene rightly chosen and timely established God hath blessed it with better fruits as in the Kingdome of Scotland whence it is that that Church hath had the favour and honour from God to be free both from heresie and schisme where with we of this Kingdome and State have abounded so much the more as the Discipline bath beene the more delayed which agreoth to Mr. Saltmarsh his politick observation in these words * M. Saltmarsh his practise of policy pol. 81. p. 69. When places of authoritie be likely to be vacant much more when authoritie it selfe is at a nonplus be ready in proiect with a successour long interregnums or interstices i. intermissions in government are the Winter and ill season of a State where the nights are long and the dayes short 5. And lastly for his Epiphonema with the words of Elihu forementioned which are taken out of Iob 32. vers 6 7. Why doe not dayes speake and multitude of yeares teach knowledge they make nothing for his purpose for the meaning of them is not that Government or Discipline or any other usefull thing should not be with all convenient speed established but that the ancient with whom is wisdome Iob 12.12 the gray headed and very aged men Chap. 15.10 who have had the experience of many dayes and yeares should be heard and heeded in matter of advice and consultation before such green-headed Counsellours as Rehoboam followed to his ruine 1 King 12. vers 13 14. SECT V. The Argument against the speedy setling of Church Government taken from example of the New Testament in generall answered A * § 3. p. 3 4. Third head of exceptions against the speedy so he calls it Paragraph 5. though the word hastily please him better in the body of the Quere setting up of Government is taken from Christian examples Contrary to 1. The New Testament in generall 2. In particular to 1. The example of Christ and that two wayes in respect 1. Of his description § 6. p. 4. 2. Of his practise § 3. p. 3 4. 2. The example of the most ancient Christians and excellent Ministers of Christ 1. As of John Baptist Christs forerunner 2. The Apostles his followers 1. For the generall § 4. p. 4. We never read in the New Testament of a Government setled upon any that were not brought first under Gospel obedience by the power of the Word and Spirit which thousands of Congregations in this Kingdome are not for as in materiall buildings stone and timber are not to be clapt together without hewing and squaring so not in the spirituall and whereas in the Temple there should be neither axe nor hammer heard because things were fitted before hand and so laid together I question how this could be in our Congregations now I beleeve there would be now more of the axe and hammer heard then of the building seen◠Answer 1. Here he argueth from the example of the New Testament negatively which considering the difference and disproportion of the times is very impertinent For the conversion we read of in the New Testament was from Paganisme and Judaisme to Christianitie and while men were Iewes or Pagans they were uncapable of a Christian Government our Congregations in England consist of professed Christians who as such are capable of and lyable to a Gospel Government without which the sanctification of the Sabbath the preaching of the Word cannot be well ordered nor either of the Sacraments rightly administred And though in thousands of Congregations there be many whom the power of the Word and Spirit hath not brought to Gospel obedience it is no cause why a Gospel Government should not be established over them nay rather it is reason why it should be hastened upon them and we may impute the profanenesse of the people to the want of it or of some parts of it whereby Church Governours may be enabled to put a difference betwixt the holy and the profane the uncleane and the cleane Ezek. 22.26 For the rod of Discipline 1 Cor. 4.21 may have a salutary operation in the Church as the rod of correction in the family Prov. 23.13 14. 2. He makes a comparison betwixt a materiall and a spiritual building See § 11. as in the materiall building stone and timber are not to be clapt together without hewing and squaring so not in the spirituall of which words if I rightly understand them the meaning is that Churches must be gathered and made up onely of holy reformed Christians which are as hewen or squared stones to which I answer 1. That similitudes may illustrate a truth
proved or to be proved but they prove nothing 2. That conformity betwixt materiall and spirituall things is not to be carried too far similitudes as the common saying is run not on foure feet 3. There is this difference betwixt the building of the spirituall and material Temple that in the spiritual there is nothing but what is homogencall and of one kind all squared and living stones but in the materiall the foundation and walls are made up not onely of hewen and squared stones but of others yea many pieces of stone which are but as rubbish have their use in the materiall building 4. And yet wee may say of those whom hee accounts rough and unhewen stones that they are in part squared towards a conformity to the rest of the building in that they submit to the Gospell rule in many particulars though they be not so exactly squared or so perfectly polished as others 5. Vpon this difference the best stones are not to be taken from the rest to make up a building by themselves as in separated Congregations many pretend but performe not for of those who separate from others as from profane persons divers are not onely rather gilded Hypocrites then golden Christians but they are sundry of them such as for want of charity and humility Christ would not owne for his disciples Ioh. 13.35 Matth. 11.29 and who for railing and covetousnesse and other raigning sinnes of an haynons guilt ought to be discarded from Christian society as well as a fornicator a drunkard or an idolator 1 Cor. 5.11 Lastly To conclude with a Negative Argument from the Now Testament as he began his fourth Paragraph and against him it is good Logick as an Apocryphall Text is good proofe against a Papist Let him shew any example of such a separation as he aymes at in the New Testament where when there was a mixture of holy and prophane as there was in the Church of Corinth 1 Cor. 11.21 the Apostles or Evangelicall persons gathered out the holy part to make a separated Church from the râ—st as many doe now adayes That which followeth concerning Axes and Hammers not heard in the building of the Temple of Salomon hath a mysterious truth in it but not to the purpose for which he produceth it for it importeth that the spirituall Temple is built up chiefly by the soft whisperings and secret motions of the Spirit whereof men heare no noyse nor can take notice and what is this to what hee would have SECT VI. The Argument against the speedy establishment of Church Government taken from Christs description answered THen for particular example he propounds Christs example and therein observeth first his Description secondly his Practise For the former he saith The setting up of Government * §. 6. p. 4. is against the nature of Christs Description of himselfe and against that sutablenesse he presseth for among all such as should submit to his Commandements He shall not strive nor cry neither shall any one heare his voyce in the streets Matth. 12.12 My yoke is easie and my burden is light Matt. 11.29 His Commandements are not grievous neither doe men put new wins into old bottles Answer In these words we have reason pretended and Texts of Scripture annexed as sutable to it but how impertinently will be easily apprehended by such as please to observe 1. That his reason if it have any force is not against a speedy Government alone but against Government at any time for if it be contrary to the nature of Christ it is lyable to that exception whensoever it is set up and worthy presently to be cryed down againe but we adde further 2. That if there bee a difference betwixt the Description of Christ and Church Government it is no marvell for Christ as a Saviour came to suffer to be under government both just and unjust He made himselfe of no reputation and tooke upon him the forme of a servant and humbled himselfe and became obedient to death even the death of the Crosse Philip. 2.7 8. which is crosse and quite contrary to the condition of Government 3. That neither is Christ so remisse as not to take upon him a Government in his Church for he is the Head of it Ephos 1.22 and the Head doth may nay and must governe the body nor is his Government so meeke but that he hath an iron red to dash in pieces like a patters vessell Psal 2.9 those that are wilfully wicked as well as a golden Scepter to call those into his prefence who are gracious in his eyes Esther 5.2 and though comming to suffer he descended to the low condition of a servant Philip. 2.7 as hath been said and to the lowest kind of service washing of the feet of his owne servants Ioh. 13.5 yet sometimes he tooke upon him to be a Lord and as Lord of his house with a scourge of small cords drave the chafferers out of the Temple and the oxen and sheepe sold by them there and overthrew the Tables of the money-changers Ioh. 2.14 15. And that we may not thinke he is made all of lenity and meeknesse even theâ—â— where he is called a Lambe a formidable wrath is ascribed to him which maketh mighty men and military men free men and bond 〈◊〉 to seeke to hide themselves from him thâ—â— sitteth in the Throne and from the wrath of the Lambe Rev. 8.15 â— Nor is the Government or Discipline so unsuitable in regard of severity to the description of Christ as in the protended disparity is sluggested for it is to be administred with the spirit of meeknesse in admonition to such as are humble and conscientious in their way as well as with the rod of Discipline to those who are 〈…〉 â— For the places of Scripture produced in the close of this Paragraph they are all quite besides the Question or very little to the purpose For which they are brought for the first Matth. 12.19 Hee shall not strive nor cry nor shall any man heare his voice in the streets it sheweth the singular patience and meeknesse of our Saviour when he was under the pursuit and persecution of his enemies as in the 53. of Esay he was oppressed he was afflicted yet he opened not his mouth he is brought as a Lambe to the slaughter and as a sheepe before the shearers is dumbe so opened he not his mouth v. 7. Yet at other times he tooke liberty to speake and authority to reprove very sharply as Matth. 23. from vers 13. to 35. as if out of his mouth had come the sharpe two edged sword in the apparition to Iohn the Divine Revel 1.16 For the second place My yoke is easie and my burden light Matth. 11.29 and the third His Commandements are not grievous 1 Ioh. 5.3 which is so like unto the former that one answer may serve for both they make nothing against a speedy but against a grievous Government and yet surely though the Evangelicall yoke of
most in government we may soone discerne dispositions Answer But is it not an hotter Controversie that is now moved and in motion and in commotion touching Civill Government And for the discoverie of dispositions thereupon it may be so without any fault in those that are for government in question but not without a crime in such as oppose it or despise it in any thing wherein it is consonant to Gods word and found reason subordinate to it especially when in a great part it is settled already and they who are in authoritie are intentively imployed to bring it to perfection But saith he * § 9. p. 5. Is it good parting with the stakes yet while there is such quarrelling for them and when one party cannot but take it for an iniury if wholly given to the other This Question prosupposeth and importeth an evennesse and equality as betwixt parties that lay wagers or play matches and lay downe stakes upon equall termes whereas the difference indeed is betwixt Government and no Government and betwixt the high Court of Parliament and all the most orthodox Churches and Divines of the Christian world on the one side and a small and inconsiderable partie in respect of them on the other who for the most part though there be some of them of good note both for learning and life might with good Decorum be brought to the Barre to receive consure from those with whom they cannot take upon them contestation without arrogant presumption so it cannot be an injurie to resolve for government against them no more no nor so much then against the Bishops ill government who had possession of Prelacie by a prescription Legally authorised whereas those who are against the government desired have no possession or prescription nor pretence of Law for their Anarchie against it And therefore if the Bishops had struggled more for their chaires in the Church and their seats in the Parliament then they did and had beene all of them as obstinate as two of them were * B. W. of L. C. B. W. of L. who said they would be hangd at the Court gate before they would yeeld up their votes and places in the House of Peeres they had beene more excusable in that contumacie then most of those who wilfully withstand the Presbyterie resolved on The last part of this proofe is that * §. 9. p. 5 6. It is to be feared saith he there is too much of man because the by as runnes most in these times towards the truth of Government and many others are wholly set by which might well be looked upon with it which if there were not a principle in man more fitted for a truth of this kind then any other would not be But every truth hath its age and season this onely for Caution Answer Most of this may be granted and nothing gained to Mr. S. his cause if there be two much of man in the Controversie it is like to be in those who despise Government who are presumptuous and selfe willed and are not afraid to speake evill of Dignities a Pet. 2 10. If the by as run most in these times toward the truth of Government it is but as it should be and as it was when the Prelaticall power was opposed and suppressed by the Parliament and if the by as were wryed aside from the truth it were rather to be noted as matter of exception then that it bendeth towards the truth especially since he saith a little after there is a principle in man more fitted for a truth of this kind then any other and if as he saith every truth hath its age and season surely then this truth of Presbyterian Government is seasonable now For the Bishops Government being put downe it is necessary some other should be set up and before all other the Presbyteriall as most agreeable to the word of God and the example of the best reformed Churches and it is yet more seasonable to establish it with speed because for want of it in part are so many divisions and distractions in Church and State And if that be true which he saith that many other truths are wholly set by which might be looked upon with it it may be the fault of those who set themselves too much against that Government who mistaking the truth and integritie of it make it their maine worke to revile and reproach it to make it odious among the people before they have any true understanding thereof But for such as are most for the Presbyterie I am sure they are intentively studious to discover deliver and defend all other truths of faith and manners which make for salvation as well as for the setting up or settling of the Government in question The end of this Paragraph is This onely for Caution Then neither for proofe nor reproofe and I wish he had had more caution in his mind for if so he would not so hastily have set upon the Government as too hastily either intended or attempted and more in his paper and then I should have spared some labour for he would have had fewer faults and a shorter refutation would have served the turne SECT XI Objections against the Reasons for the not establishing Church Government proposed and answered as Objections against Mr. Saltm his Tenet in the Quere with Replies to his answers HAving plaid the assaylant against the Church Government hitherto but without any impediment or impeachment of moment he now turneth Defendant and takes up the Bucklet to ward off objections against his opinion but whereas there be many such he meddles but with two onely and those two such as he thought himselfe best able to answer Obiection 1. * p. 7. But the Temple was builded with all speed in Nehemiabs time and therefore c. And Haggai calls to the building of it Is it time Hag. 1.4 To which be makes this answer â— Ibid. Yea but the materiall patterne waâ— mâ—re clearely left and knowne then the Gospel patterne the other were more in the letter these more in the Spirit now there must be a proving of all things else there may be more haste then good speed and the Temple may be built by a false patterne as well as a true and then better no building then no right Cedar to build with and there were Prophets then who knew the periods of times and could prophecie as Haggai and Zechariah but none so exactly now and these knew both the fashion and the time for building yet who ought not to hasten the Temple if the Timber be ready and if the Prophets and Apostles be there for a foundation and Jesus Christ for a chiefe coruer stone Ephes 2. Reply That he may not be thought to side with Sanballat and Tobiah against the speedy building of the Temple who scorned and derided the expedition of Nehemiah and his brethren in being so forward to the worke as if they meant to make
* M. Robert Baylie his Disswasive from the errours of the time wherein the Tenets of the principall Sect of the Independ are drawne together in one Mappe Printed for Sam. Gellibrand at the Brasen Serpent in Pauls Church-yard exact delineation or description of the whole body of Schismaticall and Hereticall noveltie drawne by a very skilfull and faithfull hand and newly published to undeceive the English especially the people of the City of whom many are miserably misled and more will be if both Magistrates and Ministers doe not watchfully overlooke them and seriously sot themselves to prevent their increase Wherein your Lordships prudence and power beginning betime and continuing your care in a proportionable tenour untill your Office expire which is the expectation of all that know the soliditie of your judgement and stability of your spirit may prevaile very much though it be but for an yeare for how great matters in how short a time have beene attempted and accomplished by that worthy Generall Sr. Thomas Fairfax undertaking and prosecuting the warre with a couragious and constant resolution not as a Trade to enrich himselfe but as a Remedy to deliver his Countrey from partly present and partly imminent miseries And for that purpose your Lordships Sword in the City may be of very great use as his in the field and that with both the Sword of the Lord may be associated as with the Sword of Gideon Iudg. 7.18 and his power may still support your state protect your person and promote your proceedings to most happy successe is the hearty desire and shall be the daily prayer of Your Honours most humble servant JOHN LEY An Advertisement to the Reader to prevent mistaking in the variety of Petitions IN the Postscript of the late Answer to Mr. Burton from Aldermanbury entituled The doore of truth opened there is an Apologetical Reply to his tart reproofe of a London Petition in these words There is one thing that Mr. Burton mentioneth in the * Pag. 2. ante med Narrative which though it concerns not Aldermanbury yet we must not wholly bury it in silence and that is concerning the late large Petition for the speedy establishment of Religion Of which he speakes very dishonourably as also of the Petitioners as of men led with blind obedience and pinning their soules upon the Priests sleeve We leave it to the Petitioners to answer for themselves For our parts we conceive that no Reader unlesse blinded with prejudice can charge them with blind obedience For the Petitioners doe not desire to have the Modell of that Reverend Assembly established but the government of Christ established a Modell whereof c. These words a Modell whereof c. come in with a Parenthesis and the sentence is compleat without them all that they affirme about the Modell is that the Reverend Assembly hath framed a Modell of the Government of Christ according to their ability and presented it to the Parliament And who but he that hath pinned his faith upon an Independents sleeve can except against this But if Mr. Burton be displeased with the Modell of the Reverend Assembly we would intreat him that he at last after so long expectation would set forth his Modell Which some have mistaken conceiving both parties speake of the late Petition sent from the Common Councell of London whereas there be these differences betwixt them 1. That Petition is of a different style tenour and date from this of the Common Councell for it was brought forth to light before this later was conceived 2. That hath the Parenthesis a Modell whereof the Assembly of Divines c. specified in the Exception and Answer the Petition of the Common Councell hath no such clause in it as I am informed for yet I have not seen it 3. That was never presented by the Petitioners to the Parliament this of the Common Councell was 4. The Petition of the Common Councell was not printed that was priuted both in a single sheet and in the Booke called Truth it 's Manifest p. 130. Which I note in this place because having denyed that the Petition of the Common Councell was yet printed a Gentleman of qualitie said he would shew it me presently and produced for proofe the Booke forementioned 5. Lastly the former Petition had not so good acceptance with the Parliament as the later partly hath had and partly may be further hoped for when the Honourable Houses have opportunitie to make their returne unto it The Contents Section I. OF the Authour and Title page of the Quere and Deter mination upon it Page 1. Sect. II. Of the Title page p. 3. Sect. III. The matter and scope of the Quere and resolution upon it p. 7. Sect. IIII. Reasons against the present settling of government taken from conscience answered p. 12. Sect. V. The Argument against the speedy settling of Church government taken from eâ—ample of the New Testament in generall answered p. 14. Sect. VI. The Argument against the speedy establishment of Church government taken from Christs description answered p. 17. Sect. VII Master Colemans experimentall exceptions against the severity and rigour of the Presbyteriall government answered p. 20. Sect. VIII The Argument against the speedy setting up of the Presbyteriall government taken from Christs practise answered p. 23. Sect. IX Reasons taken from rules and considerations of prudence answered p. 26. Sect. X. The Negative Argument taken from want of experience of the New Clergie answered p. 32. Sect. XI Objections against the Reasons for the not establishing Church government propesed and answered as Objections against M. Saltm his Tenet in the Quere with Replyes to his answers The first Observation his Answer and the Reply unto it p. 36. Sect. XII Objection second answered with a Reply to that Answer p. 38. Sect. XIII An additionall Answer to some exceptions of M. Saltm taken out of M. Prins Vindication against the present establishment of Church government in his late Book entituled The opening of M. Prins New Book called a Vindication p. 45. Sect. XIIII The Objections taken from a supposed needlesnesse of the Presbytery answered p. 47 Sect. XV. Of M. Colemans Interiâ—ist is all Magistracle p. 51. Sect. XVI The Objection of eager contestation for Church Discipline and 〈…〉 p. 53. Sect. XVII The Objection of inefficacie for holinesse of life in such as live under the Presbytery answered p. 57. Sect. XVIII Shewing what might be retorted upon the Antipresbyteriall party but concluding for unitie and peace with allegation of M. Burroughs his propositions of reconciliation and accord and some other particulars tending thereto p. 61. Sect. XIX Further grounds and hopes of union in the Churches of the Sister Kingdomes of England and Scotland with Answers to the Objections that are made against it p. 64. Sect. XX. An Appendix to the precedent Examination being an Apologeticall Narrative of the Petitions of the Common Councell of the City and Ministers of London presented to both the
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
our Saviour in regard of the rigorous yoke of the Law of Moses which neither we said Peter nor our fore-fathers were able to beare Act. 15.10 be easie and yet more easie by the assistance Christ giveth his servants to beare it whence it was that the Apostle professed that he tooke pleasure in infirmities in necessities persecutions in distresses for Christs sake for when I am weake said he then am I strong 2 Cor. 12.10 When he was weake in himself then was he strong by the support of Christ Yet is his yoke in it selfe to those that are not by him enabled to beare it very burdensome as where Christ requireth the plucking out the right eye or cutting off of the right hand that is of any concupiscence or contentment which becommeth a scandall or an offence to the soule if it were as deare unto us as a right eye or right hand Matth. 5.29 30. and the deniall of a mans owne selfe and taking up his crosse to follow him Matth. 16.24 the hating his nearest kindred not onely in a collaterall but in a directline whether above or below him yea and his owne life also Luke 14. The last place is neither doe men put new wine into old bottles Matth. 9.17 Whereof it is hard to make any sober sense which may serve to stay the Government at Discipline for a moment and how it belongs to the resolution of this New Quere is hard to find out though by a sober and serious consideration of the Case If his meaning be which he should not have put his Reader to study for that a new Government should not be put upon those who have long beene accustomed to the old lest it make a breach upon their conscience or patience as new wine wil by its working be like to break crazie bottles if they be stopt while it is in working then it makes rather for the continuance of the Prelacie then against the setting up of the Presbyterie and not against the Government or Discipline at this time onely but at any time for whensoever it comes it will be new Wine at the first and the longer it is delayed the older will the bottles be into which it must be put but the truth is the Government is neither so new as he would make it nor will there be any violent working by it to the breaking of any bottle or vessell unlesse it be a vessell of wrath fitted to destruction Rom. 9.22 His last words in this Paragraph and the next to those but now rehearsed are all which cannot be fulfilled in the Parochiall congregations All which all what why what is fore-mentioned what is that the Discipline of Christ the sutablenesse he presseth for his meekenesse and silence his easie yoke and light burden his Commandements not grievous and the putting of new wine into new bottles all which saith he cannot be fulfilled in Parochiall Congregations what language is here what sense what Logicall connexion that may joyn the premises and conclusion together to beget a thought of compliance with the resolution of the Quere Conceiving the Penner to be a sober man I must thinke in this passage the Printers braine might be troubled with the fume of new wine to conclude with non-sense for a rationall consequence and I beleeve no new wine and old bottles how new or old soever can worse agree together then the fore-going evidence and finall sentence of this Paragraph SECT VII Master Colemans experimentall exceptions against the severitie and rigour of the Presbyteriall Government answered BVt doth not Mr. Coleman complaine of the Presbyteriall Government as too severe and domineering and that upon his owne experience and thereupon forecast some strange feares and strong prejudices against it Yes and he doth it in these words I will tell you saith he both what and whence my feares are I feare lest the Presbyteriall Government should incroach upon the Civill and I also feare lest it should Prelatically tyrannize and these my feares arise from Scotland and from London 1. From Scotland I my selfe did heare the Presbyterie of Edenborough censure a woman to be banished out of the gates of the Citie was not this an incroachment Answer It may be not for there might be Civill Magistrates in the Presbyterie and they as Civill Magistrates not as Presbyterians might inflict such a Censure upon her or upon proofe of notorious lewdnesse they might say she was not worthy to be suffered to live in the Towne and therefore that she deserved to be banished out of it but that the Presbyterie did as a Presbyterie authoritatively take upon them to banish her he doth not affirme much lesse confirme by any good evidence and I am credibly informed * On monday November 3. that some of the Reverend Commissioners of Scotland have confidently gainsaid that report to his face And what if that were one exorbitant act and usurpation upon the Civill power will that one act make voyd the right of a power which is Presbyteriall And what if a Civill Magistrate should take upon him to preach and administer the Sacraments as Vzziah would have burned incense 2 Chron. 26.16 would that make a forfeiture of all Civill authoritie Mr. Coleman will not say it nor can he prove what he pretends by such an incroachment against the Presbyterie But for this I leave him to his Antagonist the religious learned prudent and modest Commissioner of Scotland who I doubt not will doe the Cause and himselfe right against Mr. Coleman his exceptions in time convenient 2. From London Presbyterie saith he with us here is scarce yet in its infancie we have had but one or two preparative meetings and yet in them we had as Prelaticall a trick endevoured to be put upon us as the nature of the businesse could possibly beare and when I stood up to plead for an equall interest and to prevent such usurpations the grave Prelaticall checks of knave and foole were at least whispered for mine entertainement Hence these feares Answer He doth not shew what Prelaticall trick that was but as since he hath explained his speech to a reverend Brother of the Assembly it appeareth upon examination that he was much mistaken both in the person he suspected and in the motive and intention of the speaker so that it was so farre from being a Prelaticall trick that it was neither a trick nor Prelaticall no nor Presbyteriall neither for what if the spirit of Diotrephes be in a single Presbyter without a Presbytery I am sure that meeting which he meaneth was no formed Presbyterie none such as was endowed with or assumed any power of Ecclesiasticall censure if it had neither he nor his opposite would have beene suffered in such incivilitie of language as he hath expressed Nor is it reasonable to intitle the extraordinary excesses of particular persons to any sort or society of men for there be some and but some in all Professions who are very masterfull in
have seven no more then is contained in the sixe for my part if this be candidly and cordially in point of Church Government delivered and so received and professed by those of his side I hope such as are adversaries unto both parties shall not long rejoyce and prosper by the advantage they make of our mutuall divisions SECT XIX Further grounds and hopes of union in the Churches of the Sister Kingdomes of England and Scotland with Answers to the Objections that are made against it I Have the more hope of the Vnion fore-mentioned because if they who in respect of the paucitie and noveltie of their party compared with the Churches of the Presbyterian Government throughout the Christian World for number and Seniority are not so considerable as some conceive will yeeld as farre as they ought for a pacificall accord their Presbyterian Brethren will as farre as they may with securitie to the truth and reservation of the interest and honour of the Reformed Churches come downe to them in such a Christian accommodation as is requisite for a conclusion of peace My ground for this is that which I have observed in the disposition of the Reverend Religious and prudent Commissioners of the Church of Scotland for though that Church be supposed and censured by some as the most rigid in exacting assent to and observation of her rules and customes as if all must yeeld to her as the Standard of Discipline and she would yeeld to none they have alwaies in all their debates and behaviour even towards the dissenting Brethren carried themselves with a most Christian and Evangelicall sinceritie and sweetnesse of spirit and some of them have well witnessed to the world their hopes desires and endevours for peace especially with all the religious and faithfull Preachers and Professours of the Church of England For instance one of them in his * Mr. Gillespie his Brotherly examination of some passages of M. C. his printed Sermon p. 33. This is repeated in his latter Booke called Nihi◠Respondes p. 19. Brotherly examination of some passages in Mr. Colem his Sermon to this Question Where shall the Independents and we meet returneth this answer In holding a Church Governmeut jure divino that is that the Pastors and Elders ought to suspend or excommunicate according to the degree of the offence of scandalous sinners and who can tell but the purging of the Church frō scandals and the keeping of the Ordinances pure when it shall be actually seen to be the great worke endevoured on both sides may wake union betwixt us and the Independents more easie then many imagine and in his * Ibid. latter booke saith he we will never despaire of an union with such as are sound in the faith holy in life and willing to a Church refining and sinne-censuring government in the hands of Church Officers And in answer to Mr. C. his relation of news of agreement betwixt Presbyterians and Independents Lutherans and Calvinists Papists and Protestants Turks and Christians in holding that there is a Religion wherein men ought to walke he saith No Sir they must be united upon the like termes that is you must first have Turks to be Christians Papists to be Protestants and then you must have them as willing to purge the Church of scandals and to keep the Ordinances pure c. And after a few lines before repeated quitting Mr. C. his geering report of newes he replieth but soberly and seriously Now will I tell you my news the Presbyterians and Independents are both equally interested against the Erastian Principles and which is more for degree of assurance and for more generall concurrence in truth and peace not this Commissioner nor these Commissioners onely but the whole Church of Scotland is well prepared and disposed to a Christian and Brotherly compliance with the Church of England in the way of reformation for Mr. Coleman having objected that the Commissioners of Scotland came not to the Assembly at Westminster as Divines by dispute and disquisition to find out the truth but at Iudges to censure all different opinions as errours for so saith he come for nine Divines to Dort Alexander to the Councel of Nice Cyrill to Ephesus the Learned Commissioner answereth him thus Is it not enough to slander us though he doe not for our sakes slander those worthy Divines that came to the Synod of Dort Alexander also and Cyrill prime witnesses for the truth in their dayes would no lesse content him then to approve the Objections of the Arminians against the Synod at Dort which I had mentioned p. 33 but he gets not away so the strongest instance which I had given he hath are once touched it was concerning Paul and Barnabas who wore engaged not in the behalfe of one Nation but of all the Churches of the Gentiles against the imposition of the Mosaicall rites and had so declared themselves at Antioch before they came to Ierusalem Finally whereas he doubts though not of our willingnesse to learne more yet of our permission to receive more That very paper first given in by we which I had cited and unto which he makes this reply did speake not onely of our learning but of the Church of Scotlands receiving And which is more there is an actuall experiment of it the last generall Assembly having ordered the laying aside of some particular customes in that Church and that for the neerer uniformitie with this Church of England as was expressed in their owne Letter to the Reverend Assembly of Divines And though they thought it necessary to shew their different opinion in one point of the Directory yet they entred their dissent without any disaffection to us of the Assembly I will give you their sense in their owne words which are these Onely we have thought it necessary to declare and make knowne that the Clause in the Directory for the administration of the Lords Supper which appointeth the Table to be so placed that the Communicants may orderly sit about it or at it is not to be interpreted as if in the judgement of our Kirks it were indifferent for any of the Communicants not to come to and receive at the Table or as if we did approve the distributing of the elements by the Minister to each Communicant and not by the Communicants among themselves in which particulars we still conceive and beleeve the order and practise of our owne Kirke to be most agreeable to the word of God the example of our Lord Iesus Christ and the nature of that heavenly Feast and Table neverthelesse in other particulars we have resolved and doe agree to doe as you have desired us in your Letter This was part of the Letter from the Generall Assembly at Edenborough signed thus Subscribed in the name of the Generall Assembly by Mr. Robert Douglas Moderatour Feb. 13. 1644. Whereby we see they doe not for that difference of opinion take any offence or shew any dislike
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
was first presented by a competent number of Aldermen and of the Common Councell and afterwards the Petition of the Ministers by many of them and on the twentieth day was each Petition presented to the House of Peeres in like manner as the day before to the House of Commons SECT XXII The offensive Acceptance of them by the Parliament as the weekely News-makers make report of it Cautions premised before their confutation FOr the third particular the acceptance the Petitions had This Malignant Intelligencer tels his Reader that the Commons sate long 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 to them and of what dangerous consequence it was To which before I make any punctuall Reply I desire to premise these particulars 1. That in nothing that I have said or shall say I intend any contradiction to the Honourable House of Commons 2. I beleeve not this Relater hath truly delivered the fence of that House 3. That if any worthy Member among them according to any information received and beleeved by him have used his libertie in speaking of his mind though his wisdome as well as others innocencie may be abused by mis-report I shall not desire to raise any part of my Reply so high as to him but to confine my selfe to the report of this Pamphleter who I am sure hath no Parliamentary priviledge to speake what he pleaseth which yet a Parliament man that hath it will not take upon him to use when he is out of Parliament as when he is in it And if any of that grave and judicious Senate supposing us faulty have thought it fit and just that we should be charged we doubt not but there are many among them who if we be innocent will be well content to see us cleared since for many of us their Honour is in part ingaged for our reputation in the * We have consulted with the Reverend Piâ—us and Learned Divines called together to that purpose The Ordinance of Parliament of the third of January 1644. prefixed before the Directory p. 1. publique Testimonie they have given of us to three Kingdomes and the most of us are the same men and have the same consciences engaged in the desire of a present establishment of Government so as it may be safely and profitably practicall who in confidence of the goodnesse and godlinesse of the Reformation owned managed and maintained by the Parliament and in hearty and faithfull devotion thereto and ready and cheerfull obedience to them have suffered the shipwrack of our estates and hazarded our lives and we repent not of any part of our paines or pressures or perils so long as we may be serviceable to so good a Cause and to such good and gracious Masters as under Christ they have hitherto approved themselves toward us and I hope we may without vain-boasting say by way of Apology that we have not beene altogether their unprofitable servants in respect of our Interest in and endeavours with the people without whom the greatest Kings are rather cyphers then figures and destitute both of honour and safety Prov. 14.28 to informe their judgements and to inflame their zeale and to oblige their consciences to fasten their affections in loyaltie and fidelity to those worthy Pâ—triots whom they have in their choice and votes of election intrusted with the Religion the lives and the estates of themselves and their posteritie To which purpose we cannot be of so good use nor our mediation so effectuall for hereafter as aforetime if we be such Prevaricators as he hath represented us to the publique view or not being such if we suffer our innocence to be betrayed in mistrust to suspition by either inconsiderate or cowardly silence Thus much premised in dutie to the Honourable House of Commons and in due circumspection and caution to my Reverend Brethren and my selfe I shall now make answer to the charge given out and the answer so farre as it concerneth us may be partly made out of the conclusion of the Schedule as it was tendered with the reasons of the Ministers to the Court of Common Câ—uncell in confoâ—â—itie to their desires made knowne unto us which was as that Honorable Assembly can witnesse with us in these words These our desires and reasons we humbly present to this Honourable Court not that we have the least intention of investing our selves and the Ministery with any arbitrarie unlimited and exorbitant power For the power is not to be settled upon the Ministers alone but upon the Presbyteries in all which it is provided already that there shall be alwaies two at least of the people for one Minister And we sincerely professe our desires and intentions to manage this weightie Government not according to our wils or wisdomes but as neere as is possible according to the will and word of God the most certaine Rule in the world nor that we would carry on this work by might and power for we have good hope that God in due time will patronize his owne Cause though men should be wanting but that we may discharge a good conscience in our utmost endeavours to advance the Kingdome of Christ in the puritie of Reformation to be faithfull to the Church of Christ wherein we are stewards and watchmen and to succeeding posteritie to maintaine the truth to which we are bound to beare witnesse to fulfill our solemne League and Covenant with God from which we cannot goe backe and as your remembranâ—ers to put you in mind to neglect no pious endeavours in your places and callings for expediting both your selves and us out of the former difficulties and for promoting of such a Reformation of Religion in Discipline and Government as may have due puritie in it selfe may bring sweet unitie amongst us and most conduce to an happy uniformitie in all the three Kingdomes according to the vowes of God that are upon you in your solemne League and Covenant He goeth on saying that the House did perceive that they had beene mis-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 Mis-informed wherein is there any thing untrue in that they presented in their Petition or Schedule annexed and by whom mis-informed by the Ministers of London that is the meaning but certainly they that originally made this suggestion are little acquainted with the minds consciences intentions or proceedings of the Ministers who gave in their writing to the Common Councell of the Citie subscribed with no fewer then fourescore and nine hands and they had presented more to the Parliament if they had not beene straiâ—ned in time for the Petition was drawne up but at night and was to be
there are some Independents mingled with many Presbyterian Divines and if the Common Councell of the Citie had not generally concurred to petition for Presbyterie I doubt not but this Nicknaming Newes-maker would in some of his papers make London though already divided into Classicall Presbyteries and united into a Province an Independent City Last of all he saith they daily adventure their lives and many of them have spilt their blood to save our lives and estates and iâ—t not 〈◊〉 hate them for the good they have done and still doe for us As many as have exposed themselves to such perill and for such a purpose ashere is specified God forbid their zeale and love and courage should be answered with envy or hatred but here is one fallacie in view they that are so kind to their brethren as to shed their own blood that they might sleepe in a whole skinne did not this as Independents but as Christians for many lost their lives before ever Independents were dreamed of it was a rule of Religion that we ought to lay downe our lives for the brethren 1 Ioh. 3.16 And there may be another fallacie lurking under those indefinite expressions they daily adventure c. to save our lives and estates for it is not true of all it may be not of most that those be the motives or ends of their engagements So much for this Question and Answer Now I could wish this Questionist were questioned and that we might know the mind of such as have Authoritie to examine him whether they thought him worthy of Bedlam foe his witlesse rashnesse or of Newgate for his seditious wickednesse Conclusion For Conclusion of this Apologetick Reply to these popular Impostors I shall fairely admonish them to be better advised hereafter then hitherto they have been that they doe not traduce the Innocence of worthy and well deserving Citizens or Ministers to gratifie a party and to abuse the credulity of the Vulgar with untruths as opprobrious to the one side as vain-glorious to the other For since they are discovered to be weekely journey men in the service of a schismaticall designe and to carry it on with intolerable contumely to venerable Societies and with insinuations and incentives to sedition against the Government intended and partly established by Authoritie of Parliament it will not be their priviledge for time to come to passe without such chastisement as is due to their demerits whereat if any be displeased it will be onely the faulty and the offence they take will be like the quarrell of * Cum ab eo quaereretur quid tandem accusaturus esset eum quem pro dignitate ne laudare quidem quisquam satis commode posset aiunt hominem ut erat furiosus respondissâ— quâ—d non totum telum corpore recepisset Cicer. Orat. 2. pro Sex Roscio Amerino Fimbria against Scevola for that the noble Senator would not take his dagger so deepe into his body as he would have thrust it And in such a case to forbeare a necessary defence of a mans selfe or his Associates in a matter so just and so generall so ingenuously and uprightly managed as that of the Petitioners lest an enemy should be offended at it without a cause were in any indifferent judgement a grand iniquitie a crime composed of a very high degree of cowardice and treachery A Postscript or after-reckoning with the Moderate Intelligencer and Mercurius Britanicus THe pace of a Booke at the Presse proceeding flowly as Guicciardine saith of the Italian Ordinance drawn with oxen hath afforded this advantage to these posting News-men that they have had a second turne to tell their owne tale unto the people before the confutation of their calumnies against the Petitions of the Common Councell and Ministers of London be once presented to publique acceptance which Inconvenience hath yet brought with it this recompence I am by the delay somewhat better acquainted with their spirits and thence find cause to conceive more hope of the one and to observe lesse ingenuitie in the other then I did apprehend when I put in my defensive plea for the Petitioners against their traducements and in this Postscript or after-reckoning I shall entertaine them accordingly 1. For the Intelligencer wee have from him some previous dispositions to repentance for his printed reproaches somewhat towards attrition though farre short of such Christian contrition as is a necessary preparative for the obtainment of a pardon His words in his Thursdayes accompt are these There past us last weeke something that was displeasing both to the Common Councell and likewise to the Clergie to neither of which we intended the least displènsure what was inserted we received and conceived from a good Author and finding the House of Commons to be very much affected with what came from both as that which might be of evill consequence we therefore were the readyer to believe it might amount to so much as we were told but understanding now from others that the Petitions had no such words nor contained any such thing as was expressed we are heartily sory and doe freely acknowledge the same professing that we hold it an high offence to wrong the poâ—rest particular man yeâ— if 〈◊〉 enemie nor ever durst wee publish that against the Parliamentâ—â— and Kingdomes present enemie much more against their Friends which we did not receive from any good hands as truth Whereby we may perceive the perplexity of his mind which makes him recant and recant in both senses of this ambiguous terme for he recants that is he confesseth his errour thus Vnderstanding now from others that the Petitions had no such words ner contained any such thing as was expressed we are heartily sory and do freely acknowledge the same where is one kind of recantation and withall he recants in another kind that is he sings over againe the same harsh note wherein he was far out of time from the tenour of truth telling the Reader thus much in way of Iustification What was inserted we received from a good Author and studing the House of Commons to be 〈◊〉 affected with what came from both as that which might be of evill consequence wâ—â— therefore were the readier to believe it might amount to so much as we were told which is to make your sâ—â—der of the petitioners the sense of the House of Commons and the hand that brought that sense a good hand and if so you have handled the matter very ill both in respect of conscience and disâ—retion for either the House of Commâ—â—â— thought so ill of the Petitioners as you have now the second time asserted or not if they did not as no wise man will believe that so many wise men as should denominate the whole House could so much mis-judge so humble and faire dealing an addresse â—nto them then you wrong them as well as the Petitioners in calling that a good hâ—â—d which brought you such a scandalous mismâ—erpretation of them