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
while I seek after a controverted truth I may not turne aside from a certaine duty which is in meeknesse to deale with a brother that is contrary minded so farre as may not prove to the prejudice of what in conscience I am bound to undertake and to manage also to the best advantage This for the Author and for the Title page besides for the Authors Name is a part of it it is as followeth SECT II. Of the Title Page A New Quere at this time seasonably to be considered as we tender the advancement of Truth and Peace He knew very well how the Athenian humour of listening after news prevaileth with our people of all sorts and therefore being to fish in troubled waters he puts upon his hook that bait at which it was like many would be nibling Next he saith It is at this time seasonably to be considered as we tender the advancement of Truth and Peace He commends his New Query to acceptance in two respects 1. As seasonable 2. As much importing the advancement of Truth and Peace For the first he saith it is at this time seasonably to be considered So it is now it is published but it was very unseasonably offered and I marvell that he who hath written a whole booke of policy should be so unpoliticke as to thinke it seasonable to set forth such a Quere and so to resolve it such it tends to retard the establishment of Government whereto the Parliament is so much engaged not onely for the thing it selfe but for a timely proposition and imposition of it by their civill sanction For the first that they intend to set up a Church government we have it 1. From their expresse profession December 15. 1641. We doe here declare that it is farre from our purpose or desire to let loose the golden reines of Discipline and Government in the Church to leave private persons or particular Congregations to take up what forme of service they please for we hold it requisite that there should be throughout the whole Realme a conformitie in that order which the Lawes enioyne according to the word of God So in the first Remonstrance of the Honourable House of Commons pag. 25. 2. from the first Article of the solemne League and Covenant published by Authoritie of Parliament September 21. 1643. Wherein they and all others that take it doe covenant to endeavour the reformation of Religion in the Kingdomes of England and Ireland in Doctrine Worship Discipline and Government according to the word of God and the example of the best reformed Churches 3. this Covenant was ordered againe by the Honorable House of Commons Januarie 29. 1644. to be publiquely read every Fast day and to be set up in every Congregation in a faire Table where every one may read it and to this are set the names of Master Speaker and 243. more of the Honourable House of Commons And for the second that they meane to expedite the settling of Government with all convenient speed we have good cause to conceive 1. Because they have bestowed already very many dayes in consultation about it 2. They insist in the same consultations still 3. They according to the eminence of their wisdome apprehend many and great evils that grow both in number and power by Doctrines of Libertinisme which necessarily require the restraint of a reformed Church Government 4. They have already set it up 1. In their Ordinance of Ordination set forth the last yeare 2. In an Ordinance for making London a Province this last yeare dividing it into severall Classes and for choosing a Committee for tryall of Elders to be chosen and Rules to be observed for orderly proceeding in the same and this before this Quere came forth 3. Since that they have advanced further by a Vote and Order for choosing Elders forthwith in particular Congregations 4. And last of all they have published an Ordinance with rules and directions for suspension from the Sacrament in cases of Ignorance and Scandall Yet they cannot make that speed with the Government which by most is desired and very much desired by themselves as we of the Assembly can witnesse who have often beene sent to by that Honourable Senate to quicken our worke and to ripen our debates to a full resolution because as with us the libertie of speaking wherein every one is free to propose and prosecute any doubt prolonged the Government in our hands so the like libertie in the Honourable Houses or rather our libertie is like theirs it being the Prototypon lengthens the debates and delayes the Votes of that most Honourable Senate and so much the more because they are more in number then we in our Synod and because their determinations are finall as ours are not And though that which is published doe not yet reach home to our full satisfaction we hope it is in the way towards further perfection which cannot reasonably be expected in the first Essayes of frames and formes of Government for we may say of Jerusalem as well as of Rome that it was not built in a day though in time it became the perfection of beautie the ioy of the whole earth Lam. 2.15 Such we pray God that fabrick may prove which is under the hands of our Honourable and holy Nehemiahs and Lord polish finish and establish the worke in their hands yea the worke of their hands establish thou it Psal 90.17 The other particular he propounds to make his Quere more plausible is the reference it hath to two precious things viz. Truth and Peace both which are upheld by Government Church-Government and without it for truth we have abundance of errours and heresies broached among us which divide men into manifold Sects and Factions and where they are multiplied there can be no peace without a treacherous toleration which will resolve at last into an Anarchy and confusion Having premised this he putteth his Quere thus Whether it be fit according to the Principles of true Religion and State to settle any Church-government over the Kingdome hastily or not and with the power commonly desired in the hands of the Ministers First he putteth the case according to the Principles of Religion and State which if he had well considered he might have thought the Parliament for the one and the Assembly of Divines for the other competently qualified each in their profession for resolution of such a doubt especially since it is a chiefe part of the publique worke of them both to drive it to its issue might have prevented such a Quere as this from a private Divine Secondly he suggests a suspition as if the Parliament were driving on the Discipline and Government of the Church in Jehu's Chariot with furious haste whereas both Parliament and Assembly have much adoe to ward off imputations of procrastination and delay for debating so long and determining so little whereof we have rendred the reasons before Thirdly he presents it as a gravamen or
reason and makes as much against the former Protestations of the Parliament and the late Covenant of three Kingdomes yea against all assurances of either kind as against the Government in question for there will be alwayes some that will be scrupled with any thing that is publiquely established Obiect But saith he * § 1. p. 3. The people are generally unt aught in the nature and grounds of this Church Government and therefore to put upon them the practice of that whereof it is impossible they can be fully perswaded in their minds is to put them upon a necessitie either of sinne or of misery To which The Answer is so easie and ready that it may be some matter of marvaile an ingenious man as Mr. Saltmarsh is should make such an Objection for 1. The Church Government desired is no other then for the chiefe parts of it hath good warrant from the word of God 2. For what is of lesse moment if it be not directly deduced out of Scripture it is not repugnant to the Scripture but agreeable to grounds of prudence and the example of the best reformed Churches 3. For the practice of Government it belongeth not to the peoples part as he puts the case to be active in it but to the Ministers and Elders and they are not to enter upon the exercise of their authoritie before they be sufficiently informed in it and thence it is that though there be an Order given for it they that should officiate in it make a pause and deliberate upon it before they set upon the practise of it 4. For the people so farre as concerneth their compliance or correspondence with the government they are to be instructed in it before they yeeld submission to it for that purpose the Government is proposed by parts and by degrees so as it may be best apprehended by all and the Preachers appointed to teach both the offices of the Gevernours and the duties of the people so as each may performe his part without scruple or doubting 5. If any after this information out of weaknesse remaine unsatisfied be is not as this Writer resolveth put upon such a dangerous Dilemma as either to make choyce of sin by obeying or of misery by refusall to obey for such as not out of wilfulnesse or faction but out of tendernesse of conscience cannot comply with the rule are not presently to be ruled with the rod 1 Cor. 4.21 but with meeknesse to be instructed though they be contrary minded 2 Tiâ—i 2.25 and with so much longsuffering and patience to be forborne as may not be injurious to the truth of God and prejudiciall to the peace of the Church 6. Whereas he would have the generall ignorance of the people touching government a roason to suspend the setting of it up it may rather be pleaded for expedition in the worke for if it be not set up the people cannot know it practically and while it is unknowne unto them it is impudently slandered by some and impotently yeelded by many others to be injurious and tyrannicall whereas if it had beene experimentally knowne as it is it would have beene before now both honourable and amiable in the eies of them who are not prepossessed with prejudice against it 7. For those two Texts which he alleadgeth for deferring the Government and if there be any weight in them as to that purpose they make against it not for a time onely but for ever I commend to his consideration and wish he would preach and presse to his people when the government is set up as I hope it shortly will be or rather before-hand to prepare them for it such Scriptures as these We beseech you brethren to know them which labor among you and are over you in the Lord and admonish you and to esteeme them very highly in loâ—e for their works sake 1 Thes 5.12 13. Let the Elders that rule well be accounted worthy of double honour especially they who labour in the word and doctrine 1 Tim. 5.17 Remember them which have the rule over you who have spoken to you the word of God Heb. 13.7 vers 17. Obey them that have the rule over you and submit your selves for they watch for your soules as they that must give account that they may doe it with iâ—y and not with griefe Thus much for his first Paragraph which may deserve the first place and a fuller answer then any of the rest because it brings more appearance of proofe both by Scripture and reason then any of the other SECT IIII. Reasons against the present setling of Government taken from Conscience answered THe next reason for adjourning or putting off the Government to a further time is taken from Conscience and that in two respects 1. In that the conscience hereby that is by a speedy setting up of government is mis-guided to a compliance with a * § 2. p. 3. Principle of Popery against the Nationall Covenant Answ It is very strange that any one who remembreth the Nationall Covenant as he taketh upon him to doe that citeth it wherein we are bound sincerely really and constantly to endevour the reformation of Religion in the Kingdomes of England and Ireland in Discipline and Government in the first Article of it should from the same Covenant plead for delay in the establishment thereof and yet more strange that he should doe it under the title of Popery which in the next Article of the Covenant is disavowed which if his reasoning were right were such a contradiction as would argue the composers and penners of the Covenant to be men of most pitifull simplicitie But wherein appeareth this Popery Why in * § 2. p. 3. bringing the people under a Popish implicit obedience and he confirmes it by experience * § 2. ibid. We know it by eâ—eperience saith he that the people have beene ever devoted to any thing that the State sets up all the disputes or conscience of the common people ending in this Whether it be established by Law or no and going usually no higher or further then a Statute or Act of State for their Religion To which I answer 1. For that he saith of implicit Popish obedience it is very impertinently applied to the Discipline or Government in question since as I have shewed in what I said to his first reason it is so ordered already that therein instruction must preced or goe before observation nor shall any one be bound to act in that particular any further then according to his light 2. For his observation upon experience it maketh as much against matter of Doctrine as mattes of Discipline and more against the Authority of the Parliament then the authority of Ministers since They not Ministers make Statutes and establish Lawes and if the people be so apt to idolize a Statute or an Act of State but I beleeve they more often offend in defect then in exeesse of respect unto them it will be
their opinions and forward to engage in termes of contradiction and when they are once heated with a fond affection to their owne fancies which is the more blowne up by the breath of an opposite they are not masters of their owne words nor can they exercise any reasonable rule either upon their spirits or speeches and sometimes they second their precipitancie in both with such a pertinacie of will and stoutnesse of stomach that they choose rather to cast firebrands about to put Nations and Churches into a dangerous combustion then quietly to compose any personall quarrell of their owne though never so inconsiderately stirred up by them this is the extremitie of that malignant and mischievous practice which God professeth especially to hate Prov. 6.19 And for the opprobrious termes he complaineth of if he had the patience to beare them when he heard them and did not reciprocate one contumely for another as some say he did he should have had the prudence and to that should have advised him had I been of his counsell to have buried them in silence and not for that which was but whispered in the eare to propose it to publique view that every one may read the reproach of K. and F. put upon him in print SECT VIII The Argument against the speedy setting up of the Presbyteriall Government taken from Christs practise answered A Second exception reduced to the example of Christ in his practise is that * § 3. p. 4. Christ Iesus himselfe could as easily have setled his Government by miracle as any can now by Civill power if there had beene such a primary or morall necessitie of establishing it so soone upon a people scarce enlightened for any part of it But we see the contrary first in himselfe he taught long and Iohn before him and so the Disciples and the gifts for Government were not given till he ascended and the modell for Government was not brought forth but by degrees and as people fell in and were capable of the yoke and would mould more easily to the Commandements of Christ and whether then or no is yet a Question which some have sit the debates to though not with me who am fully perswaded of the power of order which the Apostle ioyed to behold though a power with as little dominion in government as tradition in worship Answer 1. The acts and times for the Divine providence towards his Church are various and the reasons of them many times reserved to God he could no doubt have governed his Church in the first age of the world by the scepter of his written word but there was no Scripture till God wrote his Decalogue or ten Commandements in Tables of stone Exod. 31.18 and if the Booke of Genesis were written before it was yet after the birth of Moses for he was the Penman of it who was not borne till the yeare of the world 2373. all this while God had his Church and no written Law for the government of it Yet when he brought the Israelites out of Egypt which was in the yeare 2454 the next yeare after he gave direction for the building of a Tabernacle and to the Morall Law forementioned added Lawes Ceremoniall and Iudiciall divers of which were not to be put in execution untill their coming into Canaan which was well neere fortie yeares afterward so farre was he before-hand with the government of his Church of the new edition 2. Whereas he saith that Iesus Christ could have as easily setled the government of his Church by miracle as any can now by Civill power we grant it yea and more that he could have done it without a miracle and yet more that he did so when he chose Apostles and gave them the keyes of the Kingdome of heaven Matth. 16.19 for remission and retaining of sinnes Ioh. 10.23 and set downe a rule of graduall proceeding with offenders Matt. 18.15 16 17. 3. If it be said that this was late in the Ministery of our Saviour and therefore we must take his example not onely for the thing it selfe but for the time this will make more for the Anabaptisticall delay of Baptisme then for delay in Discipline or Government for he was not baptized untill he was about thirty yeares of age Luk. 3.23 but he began to set up a government of his Church within the compasse of his publique Ministery which at the most lasted but foure yeares space and many learned men confine it to three yeares and an halfe or thereabouts As for Iohn Baptist his time was shorter for he was beheaded in the second of the foure yeares forementioned nor did it belong to his Office to set up a government in the Evangelicall Church but to prepare the way of the Lord by preaching repentance unto the people Matth. 3.3 Isa 40.3 4. Whereas he saith the gifts of government were not given till Christ ascended to that it may be answered 1. That he ascended fortie three dayes after the period of his publique Ministration which added to the yeares forementioned make but small difference as to the government in question 2. That though he gave them an increase of gifts for government as he did for preaching he put his Apostles upon neither of those offices without competent gifts and qualifications for them 5. For the model of government which he saith was brought forth by degrees as people fell in and were capable of the yoke I would know what model he meaneth if he meane any model of Christ or his Apostles as it appeareth he doth for saith he against Mr. Colemans opinion I am fully assured of a power of order which the Apostle reioyced to behold Col. 2.5 I aske whether this be given by tradition or contained in the Scripture I suppose he will say of Government as well as of Worship not by tradition but by the written word and if so though it were but young in the time of Christ or his Apostles it is very ancient to us for we have no part of the written word but it is fifteene hundred yeares of age at least why then should that which is so old in constitution be thought too soone to be put in execution at the present especially since besides the direction for it in the Scripture we have had these many yeares severall patterns of it in many reformed Churches in the Christian world Nor doe our brethren of Scotland though they assert it from Scripture to be the will of God expect that the Parliament should establish it Jure Divino * M. Gelaspi◠his brotherly examination of M. Colemans Sermon p. 32 33. If they shall in a Parliamentary and Legislative way establish that thing which is really and in it selfe agreeable to the word of God though they doe not declare it to be the will of Iesus Christ they are satisfied If it be best as his words imply that the government be brought in by degrees so it is in the present reformation for it
TO THE RIGHT HONOVRABLE THOMAS ADAMS Lord Major of the Metropolis of England the renowned Citie of LONDON Right Honourable THe concurrent desires of people of all sorts except of such as raise their owne particular interests out of the common ruines for recovery of our peace and the pantings of many lying under the power of the oppressour for deliverance from warre have of late by the good hand of God upon our publique counsels and forces thriven up to hopes and those hopes to presages that it will be an Honourable note upon your Name in time to come to have had the good hap within your view before you give up to another the Ensignes of your Honour which is the generall vote of all the true hearted Patriots of three Kingdomes that is a well compounded and compacted happinesse made up of three of the most desirable blessings of humane society which are consistent with the condition of mortalitie and they are these 1. A sincere and through reformation of Religion in Doctrine and worship of God 2. A Discipline and Government established according to Gods word and the example of the best reformed Churches whereby with the assistance of Divine grace we may be better then heretofore secured from relapses into irreligion heresie schisme and profanenesse which have beene the great crimes and curses of the last precedent and present times though through the cunning workings of Satan the evils now in course with some degrees of improvement from bad to worse are taken by some to be the remedies against foregoing corruptions 3. A third thing which in order of dignitie is the last though in most mens affections it be the first is that according to the prescript prayer of the Apostle we may lead a quiet and peaceable life 1 Tim. â— 1 he addeth in all godlinesse and honestie but both these have beene virtually premised in the two precedent particulars This will be of so much the sweeter tast to all as either by actuall suffering or by affectionate sympathy they have taken the deeper draught of the bitter cup of furious hostility That none of this hopefull expectation may faile of effect it will be requisite that every one for his part and to his power endeavour to make it good by all the good meanes and helps which conduce to the comfort and safetie not of a few but of the whole Common weale in each of the Nations now so much shaken and in danger also to be broken in pieces 1. By making an holy Covenant with God and by being stedfast in the Covenant when we have made it so we may engage his favour and power to our partie to be not onely a friend and Patron to us but an enemie to our enemies and an adversarie to our adversaries Exod. 23.22 2. By being at union among our selves and studying as much to uphold it as the seditious Shebaes on the other side plot the setting of discord betwixt the dearest brethren and if it be not to be looked for that all who are equally concerned in the same Cause should unanimously consent in that course which may carry it on to desired successe yet there may be a fivefold union among us which may give strength unto and maintaine the reputation of the great Designe it hand viz. a through reformation both in Church and State The first union is of the two Sister Nations according to our solemne League and Covenant which must be preferred before all either factions or questuoâ—s interests of any particular party whatsoever For as no two Nations under heaven have more and stronger bonds of union then we of England and our Brethren of Scotland being bounded and surrounded by the Sea as one entire Iland united under one King under one Title in the Kings Royall style the King of Great BRITAINE united yet more in Language and Religion and most of all in our late Covenant for a generall Reformation of Church and State and mutuall association and assistance against all malignant combinations So nothing is more enviously observed by our common enemies then these many obligations of union betwixt us nothing more cunningly contrived or more seriously pursued by them and I wish some among our selves had neither hearts nor heads nor hands in the plot then to dis-joyne us and to make us not onely perfidiously to fall off from performance of our common Covenant but with the same hands which we have lifted up to the most High God to fall one upon another as the confounded and accursed Midianites Iudg. 7 2â— and when by such wickednesse we are brought to a weaknesse which may be easily subdued but God forbid we should be both so bad and mad as to act a Tragedie upon our selves to set forth a Comedie for such malicious spectators as would make their greatest mirth of our most grievous misery we must expect the execution of the bloody and destructive designe resolved on in Ireland which a knowing Intelligencer hath reported of the rebels there in these words * The Irish Remonstrance p. 31. This Kingdome viz. Ireland settled and peopled onely with sound Catholicks thirty thousand men must be sent into England to joyne with thâ—â—rench and Spanish forces and the service in England perforâ—â— then they will joyntly fall upon Scotland for the reducing of that Kingdome to the obedience of the Pope which being finished they have engaged themselves for the King of Spaine for assisting him against the Hollanders Wherein though they reckon without the Lord of Hosts who onely commands both Peace and Warre at his pleasure and swayeth the successe to which side he will yet this discovers their designe of unpartiall perdition of the Protestant partie and the discovery thereof should be a motive of more confirmed union among our selves The second Vnion is that of the Parliament and Citie whereof we have had such happy experience ever since the unhappy hostility betwixt the flatterers of the King and friends of the Kingdome that we are bound to blesse God for it and to pray for the continuance of it both for our owne time and for the ages to come The third is the Vnion of the Parliament and Assembly of Divines whose reciprâ—call and proportionable respects which I mean not in an Arithmeticall but in a Geometricall Proportion give much countenance and authoritie to what is propounded to the people in their names for so the command of the one will be more awfull the advice direction and resolution of the other more usefull throughout the whole Kingdome A fourth Vnion is betwixt the Assembly of Divines and the City Ministers who may the more easily accord and agree together because many of them be but the same men under severall relations and most of them are swaid by the same principles of truth and pietie and involved in a society and participation of the same duties hopes and hazards The fifth Vnion is betwixt the City Magistracie and the Citie Ministery to which
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
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
ought to settle the government of the Ecclesiasticall according to the word of God and the example of the best reformed Churches that it may the more securely enjoy its owne peace And for that he saith of the toleration of the Protestants of France the originall of it was not out of any principle of compliance of all Religions with the Civill State but because the King himselfe Henry the fourth having beene a Protestant and recovering his right by the Armes of Protestants though he wickedly revolted from his Religion and wretchedly suffered for his Apostasie he could doe no lesse in humanity then allow them the libertie of Religion which hath beene continued unto them not upon Mr. S. his ground before mentioned but because the Protestants are the trustiest friends of the Crowne of France and most engaged to defend it against the interests and designes of the Spaniard whose longing after an universall Monarchy is carried with the strongest degree of concupiscence towards the Crowne of France as the fayrest marke of his boundlesse ambition Now though his argument fall farre short of probable he concludes with assurance Sure I am saith he that State is most free where the conscience is least straitned If he meane most free in indulgence by letting loose the reigns to all Religions it is true and if he allow of such a freenesse as by his ensuing words it seemes he doth he complieth with the Authour of the Booke of the Bloody Tenet who holdeth as absurdly as impiously that it is the will and command of God that since the coming of his Sonne the Lord Jesus a permission of the most Paganish Iewish Turkish The sixt Proposition of the twelve prefixed before the Book published Anno 1644. and Antichristian consciences and worships be granted to all men in all Nations and Countries and they are onely to be fought against with the sword which is onely in soule matters able to conquer to wit the sword of the Spirit the word of God If he meane where there is such licentious allowance of all Religions there the State is freest from commotion and distraction manifold experience in severall Ages and Countreys proveth the contrary He concludeth this exception against the settling of the Government with the Parable of the Tares and the Wheat wherein he closeth with the forementioned Authour cap. 18 c. of his wicked booke But withall if there must be such a mixture of the tares with the wheat what warrant is there for his party to pluck the wheat from the tares nay the wheat from the wheat for they leave as good Christians as they take in their new gathering of Churches A third Remora against the setting up of Government of prudent or politick consideration is this * § 11. p. 6. Our parties or dissenting Brethren being now together and clasped by interest against the common enemy this foundation of common unitie is such as may draw in both affections and iudgements if not too suddenly determined into hereticks and schismaticks It is possible while a Controversie is long suspended and time given for conclusion of things opinions may be soone at peace A fire let alone may dye out under that wood which stirred in would kindle it The contentions of brethren are like the strong barres of a Castle and a brother offended is harder to be wonne then a strong citie Prov. 18 19. Answer The danger of a common enemie is many times and should be alwayes a cause of suspension of particular antipathies the wild beasts in the Arke were reconciled with the tame while without it the overwhelming flood was round about but this clasping of dissenting brethren in the Campe upon present undertakings must not leave us loose to division in the Citie for that as Mr. Saltmarsh himselfe acknowledgeth * M. Saltmarsh practise of policy l. 4. pol. 12. is the mother of confusion and he * Idem l. 2. of his Book of the Practice of policy pol. 123. p. 288. calls private Conventicles the very Parliaments of factious deliberations and resolutions and saith they are to be observed and dispersed And by the Text he citeth viz. Act. 4.26 he meaneth such factions as are adverse or opposite to true Religion and for expedition in repressing the perill of such combinations he giveth this advice which if he had now thought of I suppose he would not have made such a dilatory discourse as he hath done * M. Saltmarsh his practise of policy l. 2. pol. 124. p. 289. Kill factions betimes as Herod did the Infants in their cradles if you let them grow they may prove too strong for you when sedition is at an age it is more able a little Physick will disperse a gathering disease which if it knot hath more danger and difficulty it was enough to make the servant bad when he thought with himselfe My Lord delayeth his coming Matth. 24.48 And truly the delay in setting up a Government hath beene an occasion of the multiplication both of heresies and schismes and of an increase both of number and courage of such as are ingaged in them and the longer the delay is drawne on the more difficult will the reducement be for men who are disposed to divâ—sion make account that such as forbeare the remedy are either inclinable to them or unable or afraid to displease them and by such conceits they foment their owne sancies and heighten their spirits to contumacie and contempt whereof there is but too much evidence given in many that oppose the settlement of Religion by establishing Church Government And whereas he saith It is possible while a Controversie is long suspended and time given for conclusion of things opinions may be sooner at peace We answer First that possibility is but a poore plea against probability nay against particular experience for it is obvious to any mans view that will observe the method of proceeding and manner of prevailing of the dissenting party that while their brethren have endevoured by all amicable carriage towards them and by courteous compliance with them to worke and win them to a brotherly accord they have driven on their owne designe with a politique activity and have gained more by the slownesse of their adversaries pace then by the goodnesse of their owne cause though therein they would be thought to have the advantage He addeth A fire let alone may dye out under that wood which stirred in would kindie it But when a fire is kindled not in greene but in dry wood which will easily burne will men let it alone till it quench of it selfe or shall we thinke that the setling of a Government is as the bellowes to a fire to blow it up into a flame No wise man can imagine either the one or the other and the contrary is plaine by manifold examples of the Anabaptists and other seditious Sectaries in Germany for whom at first a Guy de Bres against the errour of the
Anabapt p. 6. Luther did mediate with Fredericke Duke of Saxony That within his Dominions they be favourably dealt with all because excepting their errour they seemed otherwise good men but afterwards by the connivence and indulgence that was used towards them increasing both in bodies and boldnesse he was faine to b Sleyd Comment l. 5. fol. 76. p. 22. stirre up the Princes and people of Germany against them as for the extinguishing of a common combustion or a fire that threatned the burning of City and Country Which I mention not to excite Authority to any needlesse or unseasonable severity but to note the danger of too much delay in applying remedies to imminent mischiefes He concludes this politick consideration with a sentence of Scripture which is The contentions of Brethren are like the barres of a Castle and a Brother offended is harder to be wonne then a strong City Prov. 18.19 And this he brings in as a seale to this politick Aphorisme for the ceasing of differences of themselves by silent forbearance But will the barres of a Castle be broken by letting them alone And shall one expect to take a City a strong City and doe nothing against it Wee have not found it so for the most part of our late warres either in England or Ireland Thus farre his Politicke Rules Now for particular Instance We find it of two sorts 1. Negative 2. Positive SECT 10. The Negative Argument taken from want of experience of the New Clergie answered FIrst for the Negative * § 8. p. 5. We have not yet any experience of our new Clergie saith he who are many of them branches of the old stocke and so may weild the Government too much of the Episcopall faction as the Samaritanes did with the Jewish Government because they were not naturall Jewes It is not safe trusting a power too much into those hands our Brethren of Scotland have been better used to the way of Presbytery and may better trust one another upon mutuall experience then we can yet Answer Have we not yet experience of our new Clergie Then they cannot be charged with the mis-government of the people but we have experience of much evill for want of Government but how can there be experience of them if there be no government to try them withall He saith Many are branches of the old stocke and so may weild the Government too much of the Episcopall faction and yet presently he compareth them to the Samaritans and Iewes who were most adverse in affection and disposition and dealing one to another compare Ioh. 8.48 with Luke 9.53 and Ioh. 4.9 and then saith It is not safe trusting a Power too farre into those hands I thinke he needs not much to feare that The Government will be so qualified for the thing it selfe and so disposed of for the persons that are to manage it that it will not be in the power of any to abuse it but upon their perill Here lest the example of our Brethren in Scotland should be brought in by way of prejudice to his advice and resolution against the timely establishment of the Presbyteriall Government in England hee saith They are more used to the way of Presbytery and may better trust one another upon mutuall experience then we can yet It is well that Scotland the Kingdome or Country wherein there is best experience of the Presbyteriall Government yeelds least occasion of exception against it a great commendation of it doubtlesse which alone were enough to convince all those who stand for a liberty of conscience against a certaine and generall rule of which liberty if there were as much triall made as hath been of the discipline of that Kingdome it would appeare faulty scandalous dangerous so many ways as would make all good and wise men weary of it and there are men of note who affirme upon late experience in some Counties of the Kingdome that the best way to suppresse the multiplicity of Sects is to let them have scope and they will runne themselves out of breath whereto I cannot give my Vote since we may not give way that God should be dishonoured nor the people be indangered nor false teachers tolerated if wee may hinder it no not for an houre Galat 2.5 2. For the Positive Instance his next words are * § 9. p. 5. Wee experience in part some remainders of Prelacie working in many which shewes a constitution not so cleare nor pure as the Disciples of Christ should have then whether it be safe committing the power too suddenly for though I question not but some may be like the ten yet there are others that are like the two brethren who strove which should bee the greatest till the Lordended the difference It shall not be so among you Answer This parcell of his Politickes beginneth scarce with good English for where reades this writer this phrase We experience and why did he not keepe to the Termes he used in the precedent Paragraph Wee have experiment or experience And he goeth on with as little good sense for a little after he saith Then whether it be safe to commit the power too suddenly for though I question not c. Where he suspends the sense of his speech and leaves it to be made up by a supplement of the Reader yet we know his meaning thus farre that it is not safe to commit the power too suddenly if he meane by this and by the word hastily in the body of his Quere rashly or inconsiderately we say so too but we deny which he meaneth that if it had beene done sooner or be not deferred longer it will be too suddenly done but it appeareth by what before hath been observed with him to commit any power or establish any government especially the Presbyteriall government it is too soone or suddenly done if it be done at all In the next part of this Paragraph he beginneth to be rationall but so that it may make more for that part he opposeth then for that which he pleadeth for in these words For though I question not saith he but some may be like the ten yet there are others like the two brethren which strove who should be the greatest till the Lord ended the difference It shall not be so among you Where if we keepe the proportion he brings in and make application accordingly we may say for two ambitious Presbyterians it is like there may be tenne that are more modestly and humbly minded then to affect such a preeminence above their brethren Besides the Presbyterian government is framed directly according to the resolution of our Saviour It shall not be so among you as opposed to the Prelaticall authoritie * § 9. p. 5. We find saith he further the hottest controversie is now moved about Church government and there hath beene most spoken and written this way and in most violence Now when the contention for power is so much and the controversie streames
confute in other particulars and I am willing to take notice of them rather from him then from Mr. Pr. though I have read them in his Booke for divers reasons 1. Because Mr. P. is a friend to the Presbyteriall government having both a M. Prinne his Vindication p. 56. pleaded for it and beene persecuted as he saith by Sectaries and Independents for his good will unto it 2. Because he b So in the Epistle to the Reader before his Vindicat. fol. 2. p. 2. professeth to love and honour with his soule the Assembly of Divines and hath in a booke of purpose vindicated them from Libellous aspersions of the Antipresbyterians I confesse Mr. Saltm was once so reverently and religiously conceited of them that he honored them in print with the Title of a most Sacred Assembly in a c M. Salem his Dedication of the Examinations or the Discovery of some dangerous positions delivered in a Sermon of Reformation in the Church of the Savoy on the Fast day July 26. 1643. by Tho. Fuller B. D. Dedication of a little book unto them some of whom my selfe for one desired him to forbeare that Title in the rest of the Copies which were not then wrought off from the Presâ—e but being so farre engaged against the Presbyteriall way as now he is I cannot thinke he hath so good either opinion of or affection to the Assembly as formerly he hath professed unto them and towards them 3. Because I am confident that whatsoever Mr. P. writeth though I approve not all that is set out in his name he writeth with a very upright and sincere heart without any sinister end or aime at gaine to himselfe or glory with men 4. Because I have found him so kind to me in severall kinds that I am loth to take him for an adversary in any publique contestation and yet I shall take the boldnesse as just occasion shall induce me to use the freedome of a friend unto him and to be true to the truth without partiall respect to friend or foe 5. Because Mr. Pr. doth not write what Mr. Saltm alleadgeth out of him against expedition in the setting up of Presbyteriall government much lesse finally to suppresse it which seemes to be the desire and endevour of Mr. Saltâ—â— SECT XIIII The objections taken from a supposed needlesnesse of the Presbytery answered THat which he produceth against the Presbytery in Mr. Prinnes name consisteth chiefly of two particulars 1. That there is no necessitie of it that it should be established 2. The want of efficacie in it where it is established For the first he produceth a remarkable passage as he cals it out of Mr. Prinnes Vindication in these words And if our Assembly and Ministers will but diligently preach against that catalogue of scandalous sinnes and sinners they have presented to the Parliament and the Parliament prescribe severe Tem porall Laws and punishments against them and appoint good Civill Magistrates to see them duely executed and inflicted I am confident that this would work a greater Reformation in our Church and State in one halfe yeare then all the Church Discipline and Consures now so eagerly contested for will doe in an age and will be the onely true way and speediest course to reforme both Church and State at once which I hope the Parliament will consider of and take care that our Ministers like the Bishops formerly may not now be taken up with ruling and governing but preaching and instructing which is worke enough wholly to engrosse their time and thoughts Answer This saying of Mr. P. I see beginneth to be had in honour by out Independent Brethren for it is the Alpha of Mr. S.E. and Mr. T.T. their defence of positions it is as the Omega of Mr. S. his answer to Mr. Prins Vindication and I wish the Authour of it may have so much of it from the better sort of them as may make him some amends for the contumelies and calumnies he hath suffered from the worse and if Mr. P. his Testimony be so authentick with them but with most of them I know it is not it may not be amisse to minde them not of a piece of a lease but of whole a Independencie examined unmasked refuted by 12. new partiâ—ular Interrogatories detecting both the manifold absurdities inconveniences that must necessarily attend it to the great disturbance of Church State the diminution subversion of the lawfull undoubted power of all Christian Magistrates Parliaments Synods and thaking the chiefe pillars wherewith its Patrons would support it And A fresh discovery of some prodigious New wandering-blazing starres and firebrands c. Books of his making against their way The words forecited containe three things 1. A remedie against scandalous sinnes and the sufficiencie of that remedie without Church-Discipline and Censures so eagerly contended for 2. An hope that the Parliament will consider of and take care that Ministers may not like Bishops formerly be taken up with ruling and governing 3. A reason of that hope because preaching and instructing is work enough to engrosse their time and thoughts 1. For the first the Remedy prescribed against scandalous sinnes If our Assembly and Ministers will but diligently preach against that Catalogue of scandalous sinnes they have presented to the Parliament and the Parliament prescribe severe Temporall Laws and punishments against them and appoint good Civill Magistrates to see them duely executed and inflicted Answer Here is lesse required of the Ministers then is performed by many of them more promised concerning Lawes Punishments and Magistrates then without presumption can be expected by any For 1. For the Ministers they preach against those scandalous sinnes contained in the Catalogue and more too and undertake to adde many more to the Catalogue then are expressed and the Honourable House of Commons hath sent an Order to the Assembly of Divines to that purpose and when a supplement is made in obedience thereto there will be yet more found out not mentioned before so that there will be still new matter for addition unlesse there be a reserve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of remaining particulars to be added when they are discovered and some cautionary Order made that the Minister may not be put upon this hard Dilemma either to administer to any against his judgement and conscience or to suspend his owne act of administration with hazard to himselfe either for his person or estate which will be a greater inconvenience then any worthy Communicant can suffer if he be upon the Ministers mistake unworthily denied his right to Gods Ordinance for one turne onely for before the next celebration of the Sacrament that which was doubtfull before may be fully cleared and of this difference there be two Reasons 1. If the party came worthily prepared and were refused he may have his part in the benefit of the Sacrament as if he had actually received for in such a case God accepteth the will for the deed
distinction of times so of places some are more some lesse civilized as in Scotland * Abbot Geogr. P. 207 208. the Low-land is the most civill part of the Realme where Religion is most orderly established but the other part called the Highland which lyeth further to the North or bendeth towards Ireland is more rude and savage and so further from conformitie in Religion And there may be great difference also in respect of Preachers and Sermons wherewith some Countries are much better furnished then others and thence are not onely more Civill but more Religious also for civilitie and religion mutually conduce to the helpe of each other Civilitie makes men more capable of Religion Religion makes them more conformable to Civilitie this is observable in many parts of Wales and Cornwall which are but poorely stored with well gifted Preachers in comparison of London and many other places of this Kingdome And whereas it is said that in the reformed Churches as in the Churches of France Germany Denmarke and Scotland the people be lesse strict and pious more licentious and scandalous then in England where there hath beene powerfull preaching without the practise of excommunication and suspension from the Sacrament It is to be considered that in England both suspension from the Sacrament and excommuication have beene in use before the deposition of the Prelates and Service Book and by this Argument we might plead for the retaining of the English Prelacie and Liturgie and against the establishment of the Presbytery and Directory both which Mr. Priune hath in a better opinion and reputation then the Government and Book which were their predecessors in the English Church and if we suppose there is powerfull preaching with the one Government and not with the other we should ascribe the prelation to that which is principall and present viz. the preaching of the word and not cast a reproach upon that which is accessory though in a secondary degree necessary also because it is absent since the want thereof can contribute nothing to spirituall proficiencie but the presence and exercise of it very much 2. Question If the precedent assertion be true what may be the reason Answer If there be lesse strictnesse in those forementioned Churches then in the Church of England it cannot be charged upon the Presbyterian Discipline or Government for there is nothing in that which tends to licentiousnesse and scandall but to the quite contrary and I can speake it by experience that the formall admonition of inordinate walkers by the Minister and Churchwardens without any further proceeding in Discipline hath kept many in more awe and better order then without it they would have beene so that where the Word is powerfully preached and that Discipline duely and piously and impartially administred it is not onely very effectuall for preservation of the profession of Christianitie from Heresie and Schisme as * See the Preface to the new Annotations of the Bible p. 1. of the Church of Scotland is observed but for promotion of the practise of piety and prevention of loosenesse of life as of the Church of Geneva is noted and acknowledged by Bodine a Papist in the sixth Chapter of his Booke de meth historiae And if any where the people living under this Government be more generally profane then where it is not it may or rather must be referred 1. To some other reason as in Germany the sinne of Drunkennesse prevaileth so much that this reproachfull Proverbe passeth upon them * Heylinâ— Gâ—â—ogr p. 256. Germanorum vivere est bibere The Germans life is drownd in his liquor whence it is that they abound in Brewers * Ibid. p. 260. having 777. of that Trade 40. Bakers one Lawyer one Physician in the Towne of Hamburge and where they are habitually addicted to that vice they are little disposed to the power of godlinesse 2. In some Countries where the Presbyterie is established the Ministers are in meane estimation because they are reduced to a despicable povertie their revenues being kept from them by the Nobility and Gentry and they tucked up to * The large Declaration of the late Tumults in Scotland p. 7 8. some poor pittance either by way of stipendiary benevolence or some other meane allowance unworthy of the Ministers of the Gospel and which exposeth them to all manner of contempt and a base dependance upon their patrons Now where the Ministers of the Gospel are despised the Gospel is lesse honoured and the people lesse affected with any doctrine or dutie of piety and conscience 3. Some reformed Churches though they admit of the Presbyterian Government are the lesse reformed because they are in their habitation and conversation mingled with profane Papists as in France 4. And lastly the most reformed Churches in forraine parts are and long have beene much unreformed in the Doctrine of the Sabbath which few foraine Divines teach so soundly few foraine Christians observe so conscientiously as doe the Divines and Christians of the Church of England and it is experimentally proved that according to mens care or neglect of the sanctification of the Sabbath they are more or lesse pious or profane strict or licentious in their conversations It is not then the absence of Discipline where the Word is powerfully preached and the Sabbath religiously observed that furthereth any thing to holinesse of life but the want of these which should be joyned with Discipline which makes it lesse effectuall for popular reformation but where all are joyned together there not onely the ordinary behaviour of men is more orderly but divers are in their lives so strict so exact that as a * The Essayes of the Lord â—erulam Essay â—2 〈…〉 witty Authour makes the resemblance they are like a verse wherein every syllable is measured SECT XVIII Shewing what might be retorted upon the Antipresbyteriall party but concluding for Vnitie and Peace with allegation of Mr. Burroughs his propositions of reconciliation and accord and some other particulars tending thereto HItherto I have for the most part held out the Buckler of Apologie against the exceptions taken at the present setting up of the Presbyteriall Government I could now take up the Sword of Assault and put Mr. Saltm to be Defendent while I bring in Objections against the haste which some of his party make in setting up their Congregationall way not onely without Authoritie but against it For the Presbyterian Discipline hath beene by Authoritie of Parliament in â—â—bate first in the Assembly afterward in both Houses of Parliament and so farre as it is agreeable to the word of God and the example of the best reformed Churches covenanted to be established in this Kingdome and in the Kingdome of Ireland contrary to the Congregationall and Independent platform and many parts of it have beene set forth already by Ordinance or Order of the Honourable Houses yet the Presbyterians take not upon them to be active in the choice of
Elders or in any other part of Ecclesiasticall power but humbly wait for further warrant from the Parliament to proceed in the work while many of our dissenting Brethren of their owne accord and without the command or consent and against the Vote of the Civill State gather Churches or continue the Government of those they have gathered according to the modell of their owne choosing notwithstanding the joynt admonition of many eminent Ministers as well Independent as Presbyteriall to forbeare untill what was and yet is in part under deliberation came to accomplishment and * M. S. Eaton Teacher and Tim. Taylor Pastour of the Church of Duckenfield in Cheshire in their late defence of sundry positions and Scriptures to justifie the Congregationall way some take the boldnesse publikely and in print to avow themselves as Ministers under the name and office of Teachers and Pastors of new constituted Churches and publikely to assert their repugnant principles and practises in opposition to that which the Honourable Houses of Parliament have partly authorised already by their Civill Sanction and engaged themselves further to authorise throughout the Churches of both Kingdomes as God shall be pleased to make way for a thorow reformation by reducing the severall Countries under the command of the King and Parliament But I had rather then recriminate friendly and kindly close with my yet dissenting Brother and therefore heartily commend it to his Christian consideration to study the reconciliation and union of all the godly party as Mr. Burroughs hath lately done and not to proceed to discourses which tend to make or maintaine division or estrangement and alienation of affection betwixt them To that purpose I shall propose as a patterne of imitation to Mr. Saltm and to all others who partake with him in his present Opinion what he hath set downe in the seventh Chapter of his Irenicum in his owne words First Mr. Burroughs his Irenieum c. 7. p. 43 44 45. Those in the Congregationall way acknowledge that they 〈◊〉 bound in conscience to give account of their wayes to the Churches about them or to any other who shall require it this not in an arbitrary way but as a dutie that they owe to God and man Secondly They acknowledge that Synods of other Ministers and Elders about them are an Ordinance of Iesus Christ for the helping the Church against errours schismes and scandals Thirdly That these Synods may by the power they have from Christ admonish men or Churches in his Name when they see evils continuing in or growing upon the Church and their admonitions carry with them the anthoritie of Iesus Christ Fourthly As there shall be cause they may declare men or Churches to be subverters of the faith or otherwise according to the nature of the offence to shame them before all the Churches about them Fiftly They may by a solemne act in the Name of Iesus Christ refuse any further communion with them till they repent Sixthly They may declare and that also in the Name of Christ that these erring people or Churches are not to be received into fellowship with any of the Churches of Christ nor to have communion one with another in the Ordinances of Christ Now all this being done in Christs Name is this nothing to prevaile with conscience If you say private brethren may admonish and declare in the Name of Christ This is more then if any private Brethren should do the same thing for at Synod is a solemne Ordinance of Christ and the Elders are to be looked on as the officers of Iesus Christ But our Brethren say There is one meanes more in their way then the Congregation all way hath that is if the sixe former will not work then Synods may deliver to Satan In this very thing lies the very knot of the Controversie betweene these who are for the Presbyteriall and those who are for the Congregationall way in reference to the matter in hand namely the meanes to reducing from or keeping out errours and heresies from the Church in this lies the dividing businesse But I beseech you consider at what a punctum we divide here and judge whether the cause of division in this thing be so great as there can be no helpe and whether if an evill spirit prevaile not amongst us we may not joyne For First consider what is there in this delivering to Satan which is a seventh thing which our Brethren thinke may hopefully prevaile with mens consciences when the sixe former cannot Yes say they for by this they are put out of the Kingdome of Christ into the kingdome of Satan and this will terrifie This putting out of Christs Kingdome must be understood clave non errante if the Synod judges right not otherwise yes this is granted by all Then consider whether this be not done before and that with an authoritie of Christ by those former sixe things for bereticall Congregations or persons are judged and declared in a solemne Ordinance by the officers of Christ gathered together in his Name to be such as have no right to any Church Ordinance to have no communion with any of the Churches of Christ Now if this judgement be right are not such persons or Congregations put out of the Kingdome of Christ and put under the power of Satan consequently But thirdly If some brethren rise to a seventh degree and others stay at sixe which have yet such a power over conscience that if they prevaile not the seventh is no way likely to prevaile why should not the Apostles rule quiet us all Phil. 3.15 16. Whereto we have already attained let us walke by the same rule if in any thing you be otherwise minded God will reveale even this unto you if we have attained but to sixe and our Brethren have attained to seven let us walke together lovingly to the sixe if God shall after reveale the seventh we will promise to pray and study in the mean time we shall walke with them in that also why must it needs be now urged with violence so as to divide else and although we hold not the seventh yet there is an ingredient in the sixt that hath in it the strength of the seventh for wherein lies the strength of the seventh above the rest is it not in this that it is the last meanes Christ hath appointed in his Church to work upon the heart this consideration hath much terror it it Now those in the Congregationall way say that this is fully in the sixth wherefore that is as terrible to their consciences as the seventh can be to the consciences of our brethren and that upon the same ground If so what is the difference for this matter more then that which hath beene betwixt many godly and Orthodoxe Divines about the division of the Lords Prayer whether it containe 6. or 7. petitions when those that are for sixe have as much matter in those sixe as those that have seven and those that
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
in the High Court of Parliament in ENGLAND The humble Petition of the Ministers of the Gospel within the Province of London Humbly sheweth THat your Petitioners and daily Oratours at the throne of Grace doe unfainedly blesse our God and the Lord Jesus Christ our Saviour the head over all things to the Church that in the midst of those many insufferable miseries over flowing and almost over whelming both this Church and Kingdome he hath graciously opened for us a door of hope in raising up continuing together and assisting of this Renowned Parliament above our expectations and against all oppositions for the rescuing both of Church and State from their deepe calamities having to these ends engaged your hearts and with you the three Kingdomes unto himselfe in so Religious a Covenant And we humbly present our hearty thankes unto the Right Honourable Houses for all their indefatigable endeavours these five yeares together for the Kingdomes happinesse and the Churches Reformation and in particular for the hopes of a speedy establishment of Church Government intimated unto us in your Directions of Aug. 19. 1645. Order of September 23. and Ordinance of October 20. 1645. In which Directions and Ordinance notwithstanding divers difficulties appeare both to us and to our people hither to obstructing our putting the Presbyteriall Government therein mentioned into actuall execution according to our earnest desires by reason of divers things as we humbly conceive partly doubtfull partly defective therein Wherefore your Petitioners in pursuance of our solemne Covenant in zeale to the glory of God the Kingdome of Jesus Christ and the compleat establishment of puritie and unitie in the Church of God for the satisfaction of our owne and our peoples consciences in this weighty matter of Church Government and for the generall benefit not onely of the Province of London but of all the Provinces in England both for present and future Ages Do most humbly and earnestly beseech the Right Honorable Houses That the Presbyteriall Government in Congregationall Classicall Provinciall and Nationall Assemblies agreed upon already by the Right Honourable Houses may be speedily established with such fulnesse and sufficiencie of power upon all the said Elder ships that they may fully faithfully and chearfully with well satisfied consciences submit unto and put in execution the said Government And that there may be to that end by your Authoritie superadded a cleare explanation of things doubtfull and full supply of things defective in the said Directions and Ordinance of the Right Honourable Houses according to the Schedule annexed and herewith humbly presented to your Wisdomes and Piety And your Petitioners c. This being the Petition to a word pardon mine incredulitie if I beleeve not that you can perswade any Intelligent Reader that so prudent a Senate as the Honourable House of Commons is could so mistake the meaning of it as to put such an odious construction upon it as an Appeale from them to the people the people of London that were to sow sedition and endeavour dissention betwixt the Parliament and the Citie whose unanimous consent and correspondence in counsels and executions have been under God the strongest suppport of the whole Common-weale a crime worthy of the reward of Metius Suffetius in * Vt paulo ante inquit Tullus animum inter Fidenatem Romanemque rem ancipitem gessisti it a jam corpus passim distrabendum dabis Exinde duabus admotis quadrigis in currus earum distentum illigat Metium deinde in diversum iter equi concitati lacerum in utroque curru corpus qua inhaeserant vinculis membra pâ—rtantes c. Liv. Dec. 1. lib. 1. p. 14. Livy who for his double dealing betwixt the Fidenates and the Romanes was so fastened to two Charets that the Horses that drew them being forced divers waies into a furious pace fore him in pieces But Sir if those on your partie doe no worse offices to the Citie by your insinuations into the minds of the worthy Members of the Honourable Houses then Presbyteriall Ministers doe to the Parliament by their entercourse with the Citizens there will be no occasion given for the least shew of suspition or jealousie betwixt them and whosoever shall read your paper and mine Answer will see good cause to conceive that some of your spirit have too busily bestirred themselves out of the union betwixt Citizens and Ministers to raise a Division betwixt the Parliament and Citie which he that desires to see I wish rather that the Ravens of the valley pick out his eyes Prov. 30.17 But that union doth clearly confute the calumny you cast upon the Ministers Petition for so farre is it from an appearance of an Appeale from the Parliament to the people that it plainly representeth both Ministers and people consulting and concluding joyntly to make an Appeale to the Parliament and humbly waiting to be disposed of by their finall Resolutions This is it sure for which you say the latter Petition was more sad then the former for when that came in so conformable to the Citie Petition in matter though differing in phrase style and in scope and Intention and word for word the same in a Schedule of Reasons annexed to it it was an evidence of so good agreement betwixt the most eminent Citizens and the forementioned Ministers as must needs be a great griefe of heart to those that make great advantage of the divisions of Reuben yea and of all the Tribes throughout out Israel He goeth on with a proficiencie from bad to worse and though he hath no honey at all he hath a double sting in the taile of his Intelligence scruing up a charge against the Petitioners to the highest aggravation that may be and concluding with the commination of a censure commensurate to their merit For the Charge these be his words They that is the House of Commons conceived this latter that is the Petition of the Ministers was an Appeale from the Houses to the people and of as dangerous a consequence as could be imagined Having answered the former words I will now speake onely to the latter But first I must pause and wonder a while at this superlative Slander How Sir Was that Petition of as dangerous a consequence as could be imagined no such matter Sir For what danger at all can be imagined in it when all is in effect no more but this that the Citizens and Ministers upon Petition may clearly understand the mind of the Parliament and may be throughly enabled to put in execution their commands to obey them to the full according to their engagement in the solemne Covenant Such fearefull apprehensions even of dangerous consequence if they be reall not fained may proceed from the selfe-love of your party who confine the common felicitie to your owne particular Interests and thinke the world will be in a very ill condition if the Presbytery should be set up and should set bounds to your ambitious or covetous