directed by the wisdome learning and piety of others who are better gifted than themselves neither may they doe any thing rashly contrary thereunto but rather suspend a while still desiring farther light and information yet when it comes unto an issue and that we must necessarily declare our selves we may not by any composition or for any respect whatsoever be finally overswayed by the wisdome learning and piety of others never so eminently gifted nor be prevailed upon to doe any thing against our owne consciences and understanding Eight QVERIES VVHether have not Parliaments and Synods of England in times past established Popery And whether may they not possibly do so again hereafter Whether in case a Parliament and Synod should set up Popery may they therein be disobeyed by the people If they may be disobeyed in one particular whether may they not upon the like grounds be disobeyed in another whether the people be not judge of the grounds for denying obedience to Parliament and Synod in such a case Whether the pretence of giving a Parliament and Synod power to establish Religion and yet reserve in our owne hands a Prerogative of yeelding or denying obedience thereunto as we our selves thinke good be not an absolute contradiction and lastly Whether they that attribute such a power to Parliaments and Synods as they themselves will question and disobey when they thinke good doe not in effect weaken and quite enervate the power of Parliaments or else condemn themselves in censuring the Independents for witholding of obedience from Parliament and Synod in such things wherein they never gave or meant them to have power If the whole Kingdome may deny obedience unto Popish Acts and Canons or upon any other the like just occasion and they themselves be judge whether the occasion be just or no whether may not Independents a part of the Kingdome only doe the like in all respects or whether ought they because a lesser part of the Kingdome to yeeld obedience to Popish Acts and Canons because a major part approve of and agree with a Parliament and Synod in establishing them Whether would it not be an ungodly course for any people to hazard any thing at the disposall of others or to be carried by most voices which may possibly if not more then probably he decided in such a mannee as the yeelding obedience thereunto would be burthensome to their consciences if not absolutely sinfull Whether were it not an ungodly course for the whole Commons of a Kingdoms so farre differing in Religion as that they professe before hand that they dare not yeeld to one another upon perill of damnation to make choice of a Parliament and Synod with entring into Vow and Covenant to become afterwards all of that Religion whatsoever the Parliament and Synod should agree on whether it be not absurd for men to say they will be of such a Religion as shall be setled before they seâ— evidence to convince them and whether it be in the power of man to be really of what Religion he will untill he see reason and demonstration for it If a representative State or Magistrate may make Lawes for setting up a Religion or establishing what Church government they please whether have not the people the same power originally in themselves to assume againe and put it in execution when they please and whether were this otherwise than to attribute unto a mixt multitude to the World if not absolutely as it is distinguished from the Saints in Scripture Joh. 15. 18. 19. and 17. 6. 9. 11. 14. at least by most voices to make choice of a Religion Laws and Discipline wherewith the Saints houshold and Church of God must necessarily be governed Suppose a Lutheran and Calvinist or any others differing in opinion Whether may they out of hypocrisie or implicitly submit and be comformable to one anothers discipline and doctrine whereof they doubt before they be convinced Whether have either of them an infallible way to convince the other and bring them over to be sincerely of their opinion before their understandings be satisfied if they have why doe they not put it in execution if they have not why should they be offended with one another if they continue differing Whether opposing Gods people or their wayes be not a fighting against God whether it be not extreamest rashnesse if not absolute madnesse and presumption to attempt any thing which may possibly prove a fighting against God and whether any man in these dayes can have a fuller assurance in his owne conscience or give better evidence unto others that he doth not oppose the people of God whilest he opposes such as differ from him in opinion than Paul whilest he persecuted the Church Phil. 3. 6. thought he ought to doe many things contrary to the Name of Jesus of Nazareth Act. 26. 9 Postscript COuld the foregoing Answer have found as free a passage at the Presse as your Questions did it might have presented it selfe to you a month ago though in the interim I have had the sight of a second dozen of Interrogatories I may safely professe the reading of them did not administer unto me any other matter of edifying than to finde and bemoane the want of those sober minded and peaceably disposed men c. you spake of in your Preface to the former dozen which might sadly ponder and seriously debate them however since they are presented as a second course though I confesse my stomack was overcome at very first yet that you may see I am not easily prevailed upon to passe by any thing of Mr. Pryns without perusall please to be contented that I observe your 2 Intergatory is Whether Independents doe not extraordinarily ecclipse impeach if not absolutely deny and subvert the lawfull power of Civill Magistrates all former Parliaments and this present too in all matters of Church Government and Ecclesiasticall affairs c. But from what is thereby insinuated A. S. doth freely cleer the Independents in his Observat. and Annotat. upon the Apologeticall narration where he saies That the Civill Magistrate arrogates not to himselfe not so much as any directive power in matters of Religion p. 5. The Civill Magistrate arrogates no Spiretuall authority to himselfe p. 48. The Parliament indeed is the supreame Judicatory severe Tribunall the most sacred refuge c. in Civill causes but it pretends no directive power in matters of Religion by teaching or preaching or judging of controversies of Religion nor any executive power that is intrinsecall to the Church as in the vocation deposition and suspension of Ministers c. which I conceive the Committee for Religion will not like of which are meerly spirituall p. 6. If your meaning be that the Parliament should judge between the Independents and Presbyterians you goe against the Parliaments intention ibid. and lastly For intrinsecall spirituall power it is not in your power to grant the Civill Magistrate any at all neither can you give him
Moses and Aaron so that we must not be swayed with miracles neither little more than with the bare yea and nay of men untill we see an evident demonstration an infallible guide the very finger of God himselfe in the gifts of the Holy Ghost 1 Cor. 2. 4. 5. who requires of us no other than a reasonable service Rom. 12. 1. and will in likelihood at the great day of judgement condemne more for believing false Gospels without just grounds than for rejecting of the true Gospel notwithstanding it was accompanied with such signes and wonders as were never done before Joh. 15. 24. As in naturall things we beleeve nothing but what we see a naturall reason for so in supernaturall things lesse than a supernaturall evidence will not suffice But how then must this Turke be guided and directed to whom he should yeeld himselfe a convert Surely I know no guide he has besides the reason which God has given him no thing in the whole creation is to beare such sway with us as reason but what should then induce this Turkes reason to beleeve the one rather than the other concerning the revelation of Gods Will unto the World by the publication of the Law and Gospel whether any or which of their translations is the truest with the most orthodox interpretation of any or every portion of the Scriptures and in summe which is the right or truest Religion of them all And since they all alike pretend authority of Scripture with no lesse confidence than the Jews who ceased not to cry The Temple of the Lord The Temple of the Lord even whilest they were deepest engaged to their sinnes Jer. 7. 4. I querie what may be the infallible unerring rule to lead this Turke unto the true Religion what it was in the beginning whether it be still the same whether lesse then infallible be a good guide herein whether rectified reason be not an infallible guide how came reason to be offuscated and depraved how may we know when it is vitiated how recover it and keep it so And if upon serious disquisition of the truth we be found involved over head and eares in ignorance and errour no small portion of pretended knowledge to be bare opinion only and the greatest part of most religions Antichristian void of reason how ought such as goe about to fasten a yoake of their owne doctrine and opinions on others be accounted the most ignorant absurd presumptuous and the greatest enemies both to God and man of any people under heaven deserving death more then a murderer or traitor besides it will easily appeare upon due scrutiny That the compelling men to a uniformity by Civill Powers the enforcing of a Nationall Church the exacting obedience to whatsoever Religion shall be established by Law and consequently to change so often as the Politick Civill State shall finde requisite for worldly ends is the only way to banish all Religion from their hearts and breed in men a doubting of the Scriptures if not of God himselfe If true Beleevers having got the upper hand may banish Misbeleevers for feare of being tainted with their errours than ought not the true Beleevers when they are few in number suppose them Protestant Merchants or others in Turkish or Popish Countries by any means remain among the misbeleevers but forthwith to depart their territories which the Apostles and Primitive Christians did not practise nay the contrary is insinuated whilest Peter exhorted the Jews turned Christians to have their conversations honest amongst the Gentiles that they which spake evill of them as evill doers might by their good works which they should see glorifie God in the day of visitation 1 Pet. 2 12. Pauls advice likewise was That the beleeving husband should not put away the unbeleeving wife in hopes of her conversion 1 Cor. 7. 12. 16. And Peter bids wives be subject to unbeleeving husbands for the same reason 1 Pet. 3. 1. 2. And since the power of miracles through want of saith is ceased we have no meanes so efficacious for convincing people of their errours and bringing them unto the truth as a godly conversation the benefit and fruit whereof would be quite frustrated if the Saints of God being the greater party were either to banish the misse or unbeleevers or to withdraw themselves if they were fewer I desire this argument may be well reflected on which though it be briefe and not enforced I conceive it very pat and apposite unto the point in controversie I know the permitting men of so many different opinions in a Country is usually objected as a Bug-bear of all confusion and disturber of the Civill State but to wave the experience of the contrary truth which we see in Holland Germany France Poland Hungarie Turky Barbarie and elsewhere why may they not as well live as peaceably and civilly under one Prince or State as under different neighbouring or remoter powers betwixt whom viz. Christians and Turkes Protestants and Papists Lutherans and Calvinists we see concluded and maintained peaceable leagues and covenants with a free egresse regresse or continuance of the respective Subjects in one anothers territories why should it breed greater confusion or discompose the Civill peace of England by permitting an English Lutheran Brownist Antinomian Anabaptist Jew Turk or others more than if they were of any other Nation or with what sense or reason can that priviledge or freedome be denyed unto an Englishman in his owne Countrey because he differs from the State Religion or opinions that be in fashion which every forreigner of any Nation of what profession soever in amity with England enjoyes without controle would it not be a pretty fancie to banish English Anabaptists or others dissenting in opinion from their native inheritance their friends and livelihoods whilest all our Ports Townes and houses are open to receive Spanish Papists and Dutch Anabaptists to take the bread out of our mouths I only make a querie of it that better judgements may reflect thereon 2. Particular Churches members of a Kingdome and Nation are not obliged in point of conscience and Christianity to submit unto whatsoever publique Church Government Rites and Discipline a Nationall Councel Synod and Parliament shall conceive most consonant to Gods Word unlesse it prove so in the whole Kingdomes Nations and those very particular Churches judgement for by the contrary position they and Mr. Pryn himselfe should be subject unto the Popish or Episcopall government again if this present Parliament and Synod doe but say the word and the Scriptures you aime to prove it with doe not only faile but make against you viz. 1 Cor. 32. 33. which text makes the whole Church or rather every member thereof capable of prophesying all alike and I finde not but the Spirits of the Prophets which the Apostle insinuates to be subject might possibly be of as wise learned and noble as any the Christian world afforded in that he said Ye may all prophesie one by
one v. 31. and whether it be not greater confusion in the sight of God to compell a hundred men of twenty severall opinions to joyne in one imposed worship than permit each of them to serve God after his owne manner and a kinde of constraining God to curse the true worshippers for the false worshippers sake or whether he will or not to blesse the false worshippers for the true worshippers which are amongst them And lastly whether way is most peaceable to desire only a Christian liberty for our selves of serving God in such manner as we finde ourselves bound in conscience to doe or the imposing a prescript way our owne a humane ordinance upon others who neither understand it to be reasonable or godly let man see and judge as God doth in judgement and in truth As touching your texts for Subjection to the Powers viz. Rom. 13. 1. 2. 1 Pet. 2. 13. 14. 15. We must bate them in this case or be subject to Episcopacie which I would be loath to be though it boast of Statute Law as yet And for 1 Cor. 10. 32 33. deale equally with me can you conceive that you give me lesse offence in forcing me to joyne with you in such a way of worship as I thinke sinfull or lesse pleasing unto God than I should give unto you by peaceably serving God after another manner only different from yours without so much as maligning yours much lesse compelling of your person or doe you any way seeke my profit that I might be saved when you force me to serve God as you alleadge after such a manner whereof I doubt and so am damned Rom. 14. 22 23. 3. and 4. To the third and fourth Question I answer That in all the New Testament you finde no Nationall Churches but severall Independent ones to wit so many Churches as you read of in all the New Testament no one depending on the other But for Presbyteriall government I finde there no print thereof far better colour for Episcopacie yet lest Episcopacie should attempt to shew her hornes againe I propound it as a querie whether superiority or Episcopall preheminence which the Apostles enjoyed in those dayes was not only by reason of the immediate Call Commission and a higher measure of inspiration which they enjoyed above their brethren and that since neither Bishops Synods nor Classicall Presbyteries can now boast more of the Holy Ghost than others whether Presbyters should not be contented to become levell with their brethren or restore againe the superiority to Bishops unto the Apostles and their successours The unity peace and amity which you insinuate to be established by Presbyteriall Government is it otherwise than of the outward man can you compell them into an unity of hearts and mindes as well as bodies was a coercive power ever sanctified for such a purpose had a subordinate government of Churches or a Nationall Church been so beautifull in the eyes of Christ doe we not thinke the Apostles and Primitive Christians would have been as wise to finde it out and as daring to practise it as were the Papists of England who alwayes governed themselves by Bishops their Bishop of Chalcedon being continually resident in the Land till within these tenne yeares which yet caused such a difference betwixt the Jesuits and the secular Priests as that they have been impleading one another at the Court of Rome for above these twenty yeares Methinkes you should have knowne of this and not presuppose the Apostles and Primitive Christians inferiour to Papists for piety or discipline But as for the capacity you say this Government hath to prevent heresie errours faction libertinisme injustice and other inconveniences I appeal to the throne of reason since that of Christ Jesus being spirituall is so little apprehended by the carnally minded whether the quite contrary be not the truth it selfe out of this consideration only viz. The Nationall Church government to be afterwards established must first be made choice of by most voices and so imposed upon the rest for Evangelicall the most are most commonly the most corrupt most licentious most injust most factious either quite carelesse or regardlesse of every Religion of all devotion and by their Club-law which they are able to manage being the major party they will both erect their government and compell others to be like themselves and I desire to propound it to your saddest thoughts to be seriously considered on whether such as are so earnest that the State should prescribe them what Religion to be of and after what manner to worship God doe not so for the most part out of idlenesse because they themselves will not take paines to try the Spirits 1 Joh. 4. 1. whether they be not meer formalists and such as may be thought to be of opinion and passe their lives as though the State must give account both of their faith and workes at the day of judgement and not they themselves As I told you before I finde no Nationall Church in the New Testament but severall Independent ones which I intreat you to consider on If you say there was no whole Nation converted to the Christian Faith in those dayes and that the Christians wanted Civill power I answer That there were so many Proselites so many converted as made severall Churches if not in one City in one Province at least and within a few some 12 miles one of another to wit the 7 Churches of Asia no two whereof besides the first Christian Antioch and others were above 120 miles distant and yet all these were Independent as appears by the respective directions and the distinct charges which the Blessed Spirit in the Revelation pronounced against them and whether the Civill powers were then Christian or Antichristian had the dependencie and subordination of Churches been an Ordinance of God good Christians would have submitted without a Civill power to pillory or whip them to it and the Apostles not omitted to reprehend them if they had done amisse in not observing it Since then a Classicall Presbyteriall government has no president in the New Testament and Episcopall which domineer'd in some degree almost ever since has been voted Antichristian and neither of them by coercive meanes can worke more upon Christians than they can upon so many head of Cattle by impounding them in what place they please no one of them may warrantably be established 5. As the grounds of Independent government attribute nothing to the Magistrate in Church affaires farther then the Magistrate is a member of their Churches and Assemblies so no people under heaven ascribe more unto the Magistrate than the Independent doe in Civill matters The Great Turke is not so absolute a Monarch as a Prince a Magistrate may be over a people independent in matters of Religion who being such as make a conscience of all they do would not only give unto Caesar the things that be Caesars but even suffer their own their propriety in part to
be taken from them rather then resist the Powers so they may quietly enjoy the Liberty of their Consciences the Scriptures the principles on which they ground themselves doe necessarily inforce them to it 6. Doubtlesse in all Nations from the first preaching of the Gospel till now Christians did multiply and particular Churches likewise which for the most part had dependencie on and communion one with another and were all subordinate to Nationall and Provinciall Synods and publique Ecclesiasticall constitutions but such Churches as were chiefly Papall or Episcopall and never Presbyteriall till within the memory of our Fathers and why we may not retreat backe againe into the errours of a hundred yeares as well as not passe forward unto a farther measure of light and knowledge I finde little satisfaction Phil. 3. 12 13 14. 7. The selfe same Law of Nature God and rectified reason which instructed and warranted all Nations to subject themselves unto some publique forme of Civill government obliging all persons and societies of men alike which they conceived most advantagious doth not warrant us to doe the like in Church affaires because whatsoever civill action the Civill Magistrate requires may be performed by the outward man or else be expiated by penalty without taint of conscience But the Church government as it aimes at and regards the Spirituall service and performance Joh. 4. 24. so the punishments must have a Spirituall effect Mat. 18. 18. and cannot be undergone or worke upon a mans spirit unlesse he will himself neither may he be willing thereunto unlesse he apprehend them to be according to Christs Government and Institution 8. From Exod. 23. 17. and 34. 23 24. with Exod. 34 23 24. and Deut. 16. 16. Levit. 17. 3. 4. 8 9 which speakes of the Nationall Church of the Jewes appearing at Ierusalem thrice a yeare you can no fitter apply it to prove a Nationall Church of Christians than make it possible for all the world if they were Christians which in such a sense must be Nationall to appeare thrice a year at Ierusalem or excuse them if they did not appear and if you grant a Catholicke Church throughout the world which may reach from one end thereof even to the other I wonder how it can be denyed that such as joyn in an Independent Church way may not as possibly be accounted and prove true members of the Catholicke but for the distinct Synagogues and Parochiall Assemblies as you call them of the Iews to which the people living together in a City were alotted and restrained I finde no ground in Scripture but strong evidence for a kinde of Independent Churches amongst the very Jewsd as you may gather from Deutt 12. 12. 18. c. 16. 11. 14. c. 26. 11. 12. Judg. 17. 18. Chapters by such of them as kept Levites to officiate in their families The Synodall Assembly you point at in the Acts 15. was no formall Synod neither would you as I conceive be contented to be bound by such an other to wit by a particular Church that is a Parish Church in your account if you hold any such in those dayes of another place whereof you your selfe are no member If you say an assembly of brethren at Jerusalem or any other particular place would now want inspired Apostles to make them Synodall or their Decrees of binding power I cannot help you till it please God to send us others neither doe I finde it in the power of man because they have not an Apostolicall spirit to supply the want thereof by numbers by multiplying or assembling so many more Presbyters or Presbyteries all men subject to the same passions with our selves Act. 14. 15. which is such a peece of simonie as we must be driven to grant that God Almighty hath hertofore infatuated such inventions or yeeld the Papists therein the upper hand But where doe we finde that those of Jerusalem sent binding decrees to the Churches of the Gentiles I see it not in Act. 15. 22. to 32. c. 16. 14. â— 21. 25. which you produced for that purpose since whatsoever their decrees were though they were infallibly assisted by the presence of the Holy Ghost v. 28. the penalty thereof was no more than If you doe observe these things you shall doe well v. 29. In Gods name then if you will needs have Synods and equalize them with the Apostles in making of decrees which I feare mee may amount unto presumption let them at least binde no otherwise than the Apostles than these of Jerusalem to wit Spiritually give them no sting or poison of Civill power which will subtilly undermine enervate and quite eat out the spirituall other than which you will and may well for this very cause acknowledge the Apostles neither had nor exercised But what are these binding decrees of that Synodall Assembly are they any other than a small portion or Historicall narration of the Acts of the Apostles did they then binde the Churches of the Gentiles or all Christians since any otherwise than other portions of Scripture doe And if you will have Synods and Parliaments to make the like binding decrees at present doe you not say by consequence and in effect that they may prescribe us another Gospel other Scriptures which though they were not differing but alike to what we have received are we not forbid to adde unto them upon perill of damnation Rev. 22. 18 19. But for the Churches of England Ireland Wales Scotland c. recorded by Historians and Canons I feare me if well examined they will rather be found Church walls than Church Assemblies living Temples of the Lord whereof Christ Jesus is the corner stone 1 Cor. 3. 16 17. Eph. 2. 20 21 22. such stocks and stones have the lazie covetous aspiring and which is worst of all persecuting lergie-men endeavoured to bring poore Christians to the laity as they call them that they might afterwards hew and hammer them into whatsoever else their owne lusts most desired 9. In my answer to your 3. and 4. Questions I hope to have given you if you consider of it some satisfaction that even in the Apostles times the Christians if they had been inspired thereto or so desired might have made themselves a Nationall Church what ever the Civill Magistrate had beene as well as Papists in England who alwayes were and still are subject to their Bishop in chiefe from whom they have appeale to Rome or the Jewes themselves which so long as they were a Church were still a Nationall Church though subjected to heathen Princes as touching Civill matters in captivity and strictest bondage For suppose England ought to be and were a Nationall Church of Calvinists or other kinde of Protestants if the Prince thinke good to alter his owne Religion or some party of the Subjects a fourth fift or so does the Kingdome cease to be a Nationall Church if it do not let the Kingdome enjoy their Nationall Church and particulars such as will their
more spirituall obedience than Scripture permitteth you or give him a part of the spirituall power which you have received of God It is only in God who can give power therein to any man we dare not be so bold p. 28. Now if this doctrine be Presbyterian and Presbyterian good and that deny unto nay make the Civill Magistrate disclaime all authority in matters of Religion with what justice are Independents censured as subverters of the Civill powers for saying but the same If it be objected that A. S. seems to be of another opinion in other passages let but the objecters reconcile him to himselfe and the great controversie between Independents and Presbyterians will be well neere composed But that you may see the Independents assume no greater liberty of dissenting from their brethren in matters of opinion than is warrantable by the Presbyterian rule See likewise what A. S. sayes p. 22. to wit It is safe even for a few men to dissent from all the World if they have very strong reason for their dissent p. 28. Particular congregations are not subject unto the judgement of Senates or Assemblies but according to the word of God and lastly It is holden for a certaine and undoubted maxime amongst all Procestants that the Church has no absolute power in her judgements c. You your selfe cannot say lesse unlesse you make an Idoll of them yet if you will but grant them thus much they are totally and sincerely the Civill Magistrates and yours in all the rest In your third Intergatory you insinuate That the Independents conceive a right and liberty of gathering to themselves such as are Parishioners of 20 other godly Ministers by the established laws and customes which you say our solemns Vow and Covenant obligeth us to maintaine Good Sir tell me Are they the Episcopall Laws of England the Presbyteriall Laws of Scotland or the popish Laws of Ireland which you call established Laws for the whole Kingdome of Ireland both representative and represented will now no doubt he able to declare by Club-law wherein your best argument and strength consists that the Popish are now the established Laws of Ireland which of them is it your expect us to be engaged to by out solemne Vow and Covenant for doubtlesse there are many who thinke the Covenant obliges us unto all three alike in their respective senses for no few both Popish Episcopall Presbyteriall and Independent men have taken it in no other The Popish I conceive you will renounce though by your owne manner of arguing you cannot even at present get cleare thereof as touching Ireland nor England when ere we have a Popish Parliament againe As touching Episcopacy I presume you understand of a Bill prepared for its extirpation and why may not Presbytery be kept out as lawfully if the State and Nation shall thinke fitting according to your second-considerable Question wherein since you doe in effect gratifie a Parliament and Presbyteriall Synod with a power of setting up a Nationall Church Government and Religion and in your fourth Interrogatory you tell us That Kings and Parliaments have the selfe same jurisdiction in and over all Ecclesiasticall matters which are not positively of divine institution and injunction as in and over temporall will it not follow by the same argument that a Popish or Episcopall King and Parliament may doe or have the same in England and in Ireland But have you not in these two lines said in effect That men must conforme to Presbyteriall Episcopall or Popish rites and government to all alike if King and Parliament be such whilest they proclaime them to be according to the Word of God Nay may not this present Assembly whom you court with most orthodox pious conscientious learned Ministers especially selected 2 Interg taking up your owne words call this a cursed project or new kinde of Gunpowder 2 Interg whereby you have left them nothing to debate or give consent to but what the King and Parliament might doe without them for where finde we warrant for assembling of a Synod to debate or decree any thing which was before positively divine institution and injunction and for all the rest have you not granted it to King and Parliament Surely you have no way to make the covetous amongst the Clergie amends for this escape of yours unlesse you vindicate their tithes this and this only may yet procure your pardon indulgency you drive it forward with a gentle blow both in the beginning and end of your 3 Interg concerning which having given them as briefe a touch in my Answer to your 12 Question I referre you to what else is said in this behalfe more largely in the Bloody Tenet not so bloody a tractate as your dozens of Questions and Interrogatoryes Compassionate Samaritan fitter to deal with your immedicable vniâ—uâ— and John the Baptist who cried Prepare the way of the Lord Mat 3. 3. whereas your Questions Interrogatories prepare the wayes of men only crying Room room for Proclamations Decrees which require the consciences of Gods Saints to be subjected thereunto as if they had authority to say It seemeth good to the Holy Ghost and them it should be so Act. 15 28. But if Episcopacie be guilty and condemned both root and branch must not Presbytery have it Mittimus and packe away therewith where are the branches of Episcopacie to be found unlesse amongst the Presbyters how can Episcopacie be Antichristian and the Presbyters who have no other Ministery require the same Jewish tithes and though formerly but subordinately doe now joyntly execute the same dominion over the consciences of their brethren But if you meane that we are bound by the League and Covenant to maintain the established Laws and customes of the respective Kingdomes and bring them to such a uniformity with all meanes sanctified for such a purpose can lead them to according to the word of God you say well if our Brethren of Scotland meane the like But will they be contented that an Act of our present Parliament prepared to cut off English Episcopacie shall doe the like good justice upon the Scotch Presbytery if they conceive it requisit Nay will they give us leave to examine refine purge and punish their Presbytery for such misdemeanours such trampling underfoot of Christian Liberty such enslaving the consciences of Gods people by humane Acts and Ordinances with divers others all which are thought fitting to be censured in Episcopacie To conclude then we finde it prophesied of our Saviour before his birth That he should neither strive â—or cry nor make a noâ—â—â— the streets he should not breake a bruâ—sed reed nor quench the smoaking flax Mat. 1. â—â—9 20. The ditty which the quire of heavenly Host sang at his nativity was Glory be to God in the highest on earth peace good will towards men Luke 2. 13. 14. according whereunto his owne actions were full of peace even toward those that would not receive him as when they of Samaria refused to make ready for him Luke 9. 52. to 56. and the Gargaâ—eâ—es who preferring their hogs before him desired him to depart their Country Mat. 8. â—4 with divers others His Commission to his Apostles was that they should have peace one with another Mark 9. 50. That they should proclaim peace unto whatsoever place or house they came Mat. 10. 14. Mark 6. 11. Luke 10 5. and at His departure He left his peace with them as a Legacie Joh. 14. 27. which they continually improved baptising and peaceably edifying all such as gladly received heard them Acts 2. 41. Rom. 14. 17. 18. and quietly departing from such as did refuse them and their Gospell Acts 13. 46. and 18. 6. 7. and 19. 9. But whosoever will reflect upon the Gospell and Government your Questions and Interrogatories point at they will quickly discover how point blanke quarrelling and fighting they are with that which our Saviour and his Apostles taught which causes me so much more seriously to apprehend and bewaile the want of those sober minded and peaceable disposed men you spoke of to whom how few soever I recommend you and your immedicable 〈◊〉 〈◊〉 and satisfaction to your second thoughts untill I may perceive the foregoing 〈◊〉 unto your 〈◊〉 has been accepted or refuted Farewell FINIS