to the word of God that men should be punish'd either in their bodies or estates for not siding with the truth in difficult and hard Questions as all such may well be presum'd to be wherein sober and conscientious persons cannot be satisfied The word of God doth not permit two persons or parties of a dissenting judgement about an hard case or question to judge or think hardly one of another much lesse doth it permit them to punish or lay violent hands one upon another Nor 3. And lastly doth it follow that though Princes Magistrates Ministers Parliaments Synods should be nominated or elected by the lawfull power of the people and withall should have Authoritie by the word of God to limit any particulars thereof that therefore this Authoritie should be deriv'd upon them by means of such nomination Every private man hath sufficient Authoritie though perhaps he may want abilitie of gifts to limit any particular in the word of God according to the word of God this being nothing else but a true and right apprehending or understanding of this word Which apprehension or understanding of his though he hath no power by way of office to impart unto others yet hath he a right yea and an obligation upon him by way of dutie so to impart it when God affords season and opportunitie time and place for it So that this marginall note is not accessory to any harme done to the said Conclusion 3. To a third marginall note subservient in the same page to the two former I answer 1. That though it should be granted that every Magistrate Parliament and Synod have power to declare and injoyn what is necessarie to be beleeved practised by or according to Gods Word yet this is nothing more then what every Pastor or Minister over a congregation hath power to do yea and ought to do from day to day in the course of his ministery But 2. If by declaring and enjoyning he means any such declaring and enjoyning whereby Magistrate Parliament or Synod shall be enabled temporally to punish those who shall either not beleeve or not practise I answer that this is but petitio Principii a supposall of that which is the main Question and therefore waits still upon Mr. Prynne's pen for a more sufficient proof the old writ of Ipse dixit being out of date long since We have reconciled the margent and nothing doubt but that the page will be of as easie accommodation Therefore 4. Whereas he puts himself to the needlesse labour of repeating the charge formerly charged upon my Doctrine a an underminer of the Authority of Parliaments c. I shall take admonition by it and save a needlesse labour of repeating what hath been already said in way of answer to it Onely I shall adde that this Repetition of Mr. Prinnes judgement and charge of my fore-mentioned Doctrine compared with my own thoughts and apprehensions of it puts me in mind of a saying of a great Casuist Eadem possunt alicui videri manifestè vera quae alteri videntur manifestè falsa The same things may seem to one manifestly true which to another seem as manifestly false That Doctrine which Mr. Prynne arraigns as an underminer of Parliamentary Authority I conceive to be a Doctrine of the richest establishment and confirmation to it of which apprehension of mine I have given a sufficient account elsewhere 5. Whereas he further chargeth the said Doctrine with contrarietie to my late Covenant and Protestation and that in the most transcendent manner that ever any have hitherto attempted in print and refers himself to all wise men to judge whether this be not so I referre both himself and all his wise men to judge whether I have not given a sufficient answer hereunto in my Innocencies Triumph p. 4 5 6 c. yet lest sentence should be given against me herein I here adde that certainly no clause in that Covenant and Protestation intended that the Subscribers unto it should be bound in conscience by vertue of such subscription to make Gods of men or which interpreted amounts to as much to give any man Dominion over his Faith If this be but granted my Doctrine is no Delinquent at all against the Covenant and Protestation 6. Whereas he promises or threatens which he pleaseth short answer to my extravagant discourse and first alledgeth that the objection might be made against the generall Assemblies Parliaments Kings of the Israelites who were chosen by the people yet they made Laws and Statutes concerning Religion and Gods worship with his approbation I answer 1. That the Generall Assemblies and Kings of Israel were not chosen by the people at least by any formall free choice of one out of many as our Parliaments and Assemblies are For first the Generall Assemblies consisted of the generalitie of the people and so were not chosen at all for where all are admitted there is no choice Or secondly if by the Generall Assemblies of Israel he means the seventy persons spoken of Numb 11. 16. 24. c. it is evident from the context first that they were not chosen by the people into that Assembly but by Moses and that by expresse order and command from God They might possibly be chosen by the people into the places of Elders and Governours over their respective Families and Tribes but they had no right or calling by vertue of such eldership to gather themselves into an Assembly of seventy upon any such terms or for any such ends as the fore-mentioned Assembly were drawn together by God Secondly evident like-wise it is from ver 25. that these seventy had a speciall anointing of the Holy Ghost from God and prophecied Therefore there is a great difference between this Assembly and generall Assemblies now 2. Neither were the Kings of Israel chosen by the people but by God except we will call a subsequent consent and that by way of duty and homage to the choice made by God a choice When thou shalt come unto the land which the Lord thy God giveth thee and shalt possesse it and dwell therein if thou say I will set a King over me like as all the Nations that are about me Then shalt thou make him King over thee whom the LORD THY GOD SHALL CHVSE c. Deut. 17. 14 15. Saul their first King was chosen and appointed by God 1 Sam. 9. 15 16. So David their second King 1 Sam. 16. 1. yea his seed likewise was chosen and appointed by God to succeed in this Kingdom and to reign after him for ever 2 Sam. 7. 12. 16. yea and notwithstanding this generall choice and designation Solomon their King is particularly said to have been chosen by God 1 Chron. 29. 1. So for the Kings that reigned over the ten Tribes after the rent of the ten Tribes from the other two Jeroboam the first King was chosen by God 1 King 11. 31. yea and his seed also conditionally ver 38.
But Nadah his son proving wicked brake the condition and cut off the intailment Their third King Baasha was not chosen by the people neither but was fore-chosent by God 1 King 14. 14. to do that execution upon the house of Ieroboam which is recorded 1 King 15. 27 28 29. Elab their next King succeeded his Father by right of inheritance and is no where said to have been chosen by the people into the throne Zimri the next was a bloody Traytor and usurper The two next following him Omri and Tibni were set up indeed by the people but not in any way of a lawfull and regular election but by way of tumult and faction and the one partie prevailing the King followed by the other was soon suppressed Ahab the son of the prevailing King without any election by the people except a connivence or permission be called an election by the ascent of descent or succession got up into the throne After the same manner also Ahaziah his son came to be King This Ahaziath dying without children his Brother Jeboram another son of Ahath and next to him by birth as it seems by the priviledge of his birth came peaceably to the Kingdom without any election by the people any where heard of 2 King 1. 17. The next King Jehu by name was chosen by God himself after a speciall manner 2 King 9. 1 2. and his children after him to the fourth generation 2 King 10. 30. to sit upon the throne of Israel Shallum who succeeded Ahab and his race their date of Reiglement being expired came to the Kingdome by blood and is indeed said to have smote Zachariah the last of Ahabs race before the people and so to have reigned in his stead 2 King 15. 10. but by what maxime enle ley the murthering of a King before the people will be interpreted a being chosen King by the people I understand not Menahem his successor after a moneths reigne found the same way to the Kingdome I mean by blood which his Predecessour had chalked out Pekahiah his son and successour had no other choice we read of but onely by that his relation Nor had Pekah who succeeded him in the throne any other choice into this dignitie but onely by the murther he committed upon his Master except it be said that he was chosen by those 52. men who assisted him in that bloody execution 2. King 15. 25. Nor had Hoshea the last of these Kings any other choice entrance or accesse we read of unto the Throne but the same with his Predecessor a bloodie conspiracie against his Lord and Master So that Mr. Prynne is absolutely mistaken in the very bottome and groundwork of his first allegation affirming the Generall Assemblies Parliament Kings of the Israelites to have been chosen by the people 3. And lastly neither did they make Laws and Statutes concerning Religion and Gods worship with his approbation except his approbation went along with the transgression of his Law For by this they stood expresly charg'd not to adde unto the word which he commanded them nor yet to diminish ought from it Deut. 4. 2. And againe Deut. 12. 32. And what addition could be made with an higher hand or with more provocation in the sight of God unto this word of his then an enacting Laws and Statutes concerning Religion and his worship whereunto men should stand bound in conscience to submit as well as unto the Lawes of God themselves declared in this word Or if it be said that men were not bound in conscience to submit to such Laws and Statutes as well as unto the Laws of God then were they not to be punished for non-submission to them unlesse we will say that men ought to be punished for somewhat else besides sin To his second reason against the Doctrine and Conclusion aforesaid I answer that as God himself used the ministery assistance of Cyrus Artaxerxes Darius for the building of his Temple and advancement of his worship for which they made Decrees Statutes so I conceive he doth expect and require the ministery assistance of Christian Magistrates Parliaments and Laws and Statutes to be made by them for the promotion of his worship But as Cyrus Artaxerxes Darius made no Decree Statute to discourage any of the true worshipers of God nor yet to compell them to any kinde of worship contrary in their judgements to the word of God or in case they did make or should have made any such Decree Statute they should have exceeded the limits of their just power and not have done justifiably in the sight of God So neither can Christian Princes Magistrates commend themselves unto God in any such exercise of their power whereby they shall constraine or enforce the conscientious faithfull servants of God to any kind of worship contrary to their conscience or by the performance whereof condemning it in their judgements for unlawfull they should pollute and condemne themselves in the sight of God To his third Reason we answer likewise that for most Christian Kings and Magistrates in the world whether claiming to be hereditarie or whether eligible by the people as the Members of Parliament are we CAN without either disloyaltie or absurdity deny them any such Authority in matters of Religion and Church-Government whereby they should be enabled to destroy crush or undo such persons as live godlily and peaceably under their jurisdiction and that for none other reason or offence on their parts but either for weaknesse in judgement and understanding by reason whereof they cannot see the agreeablenesse of those things that are imposed on them to the Word of God in case they be indeed so qualified or else for the goodnesse of their conscience which is unwilling to ship-wrack it s own peace by going contrarie to its own light and dictate We freely allow to all Christian Kings and Magistrates in the world any Authoritie whatsoever in matters of Religion Church-Government or in what other causes or cases soever it can be desired either by them or for them which will not claim or challenge a right of power to punishmen for not being as wise as learned as farre insighted into matters of Religion as themselves or for such matters of fact which are occasioned directly and meerly by such defects as these We allow a power to all Magistrates to punish the wickednesse of mens wils when this discovers it self by any sutable action in what matters or cases soever but the weaknesse of mens judgements we conceive cals rather for means of instruction then matter of punishment from the Magistrates hand We cannot judge that the mistaking of a mans way in a dark controversie deserves a prison or any other stroke with the civill sword To his fourth we answer 1. That whereas he affirms that I do not onely grant but argue that every private man hath yea ought to have power to elect and constitute his own Minister causing these words
detriment in his occasions then it is for men to know how to chuse men tolerably qualified for Parliamentary imployment especially if one part of this imployment consists in making Lawes Statutes in matters of Religion worship c. agreeable to the word of God The reason of the difference is plaine Recourse is made to Lawyers and so to Physicians Architects respectively onely for one kind of help or imployment and that such which is proper to their profession and wherein their abilitie and sufficiencie is or very possibly may be sufficiently knowne But Parliamentarie service or imployment consisting according to Mr. Prynnes notion as well in making Church-lawes in matters of Religion worship agreeable to the word of God as in framing Laws politique to accommodate the civill affaires of the Common-wealth which are imployments of a very differing nature hardly incident unto and very rarely found in one and the same person it must needs be conceived to be a matter of very great difficultie and requiring a very choyce and excellent spirit of discerning to make a commendable yea or a competent choice of men for that investiture and trust Yea himself 〈◊〉 acknowledgeth little lesse then an utter inconsistencie of respective abilities in one and the same person for these so different imployments For here he requires both Politicians and Statesmen os fit to be consulted with a suit a Church-Government to the Civill State and likewise an Assembly of Divines to square it by and to the word But in as much as whatsoever an Assembly of Divines shall determine in or about Churh-Government or other matters of Religion cannot passe into an Act Law or Statute but by the superveening of Parliamentarie interest upon their determinations and there beeing every whit as great if not farre greater abilities in Divinitie and knowledge of the Scriptures requisite to enable men rightly to discerne and judge whether a Church-Government or other Decision in matter of Religion be agreeable to the word of God as there are to discourse and make out that in either kind which is agreeable thereunto yea and further it being no waies either Christian or reasonable that a Parliament should passe that into an Act Law or Statute as agreeable to the word of God and obliege an whole Kingdome under mulcts and penalties to submit unto it accordingly which themselves are not able to discerne whether it be indeed agreeable unto the word of God or no these three things I say duly considered evident it is that it is a matter almost of infinite difficultie and therefore not so obvious to unsanctified persons and rude multitudes as Mr. Prynnes would carrie it to discerne or make choice of persons of a due temper and composition for Parliamentarie operations Mr. Prynnes supposition being admitted viz. that making Lawes in matters of Religion as well as in civill affaires is a part of these operations To set then his comparison upright wee must state it thus Suppose Mr. Prynne were of none of the three Professions he speaks of neither Lawyer nor Physician nor Architect but stood in need of the help of them all having 1. a suite at Law of very great concernment to him 2. a dangerous distemper or disease upon his body 3. an house to build for his necessary accommodation and in this posture of necessities were necessitated or limited to make choyce of three men but all of one and the same profession either all Lawyers or all Physicians or all Architects to minister unto him in all his respective concernments and necessities I beleeve that under such a constellation of circumstances and occasions as these though he be a man of farre greater judgement and reason then the generalitie of men are yet he would not find it so easie a matter to satisfie himself in the choyce of his men within the compasse of any one of the three professions This is the true state and case of the difficultie of Parliamentarie Elections upon Mr. Prynnes supposition of Parliamentarie interest and power 4. Suppose yet further that unsanctified persons and rude multitudes had skill enough to elect the most eminent and ablest men for Parliamentary service yet who knoweth not but that there is somewhat yea much more then knowledge of what is a mans dutie required to make him willing to doe it To him that knoweth to doe good and doth it not to him it is sin saith James Jam. 4. 17. It is no wayes reasonable to think that unsanctified persons and men addicted to sinfull lusts and pleasures should willingly and by the ducture of their own inclinations put a power of making Lawes into the hands of such men who they know are professed enemies to those lawlesse waies of theirs and therefore are like being interessed in such a power to make Lawes for the restraint and punishment of them That God when he pleaseth may by an extraordinarie hand of Providence over-rule the natures and dispositions of men in this kind and serve unfanctified persons in their Parliamentary Elections as he did the Syrian host of old which he led blindfold into the midst of Samaria when they thought they had been going to Dothan is not denied yea it is acknowledged that in grace and mercy to this Nation he hath stretched out that very hand of Providence we speake of in the choyce of many members of the Honourable Assembly of Parliament whose perseverance in a faithfull discharge of their imployment declares that their Election was more from God then from men Therefore that one word of Mr. Prynnes which follows p. 24. viz. That the choyce which your vilest and most unworthy of men have made this Parliament may for ever refute this childish reason the corner stone of your Independent fabrique fastened together with Independent crotchets unable to abide the Test this one word I say is no word either of reason or of truth An happy election made by men over-acted by God in the action doth no more prove either a proportionablenesse of wisdome or a sutablenesse of affection in such persons to make such a choyce then that praise which God hath ordained and which he accordingly draws out of the mouths of babes and sucklings proves these babes and sucklings to be indued with a naturall strength and abilitie of yeelding such praise unto God or then the service which the Ravens did the Prophet in bringing unto him bread and flesh duly morning and evening proves that they had a principle of reason and understanding to know and to consider the necessities of godly and faithfull men or that such men ought to renounce their estates and callings and to depend upon Ravens for their sustenance And besides how doth the election of so many members of this Parliament who stand by their trust with faithfulnesse and honour more refute then the election of so many unworthy ones who have not onely turned their back but head also upon both confirm my reason not
the Parliament though I dare not gain-say it fearing lest Mr. Pryn claiming as it should seem a priviledge to make the privileges of Parliament what he pleaseth should make it a presumptuous and wilfull undermining of the undoubted priviledges of Parliament by the very roots yet I must ingenuously professe that it is a notion which I know not how to procure quarter for in my brain as yet What I may doe hereafter when the Gentleman shall bestow more cost and pains upon it to reconcile the disproportion which for the present it carrieth to my understanding I will not predetermine But none of all the Authors or Books that ever yet I was debtor unto for any grain or scruple of that knowledge wherewith God hath pleased to recompence my labour in studying ever licensed mee to call any Assembly the Representative Church of any State or Kingdome wherein there is not so much as any one Church-officer to be found Whereas he affirmes it in the same page a truth so cleare that no rationall man good Christian or subject can deny it that the whole representative Church and State of England in Parliament have sufficient authoritie by Gods law to over-rule and bind all or any particular members or congregations of it as well as the major part of an Independent Congregation power to over-vote and rule the lesser part and to order yea bind any of their particular members though for the danger aforesaid it be not perhaps so safe for me simply to call the latter assertion touching the comparison between the two powers either an error or a mistake yet that this assertion should be a truth so royally qualified that no reasonable man or good Christian can deny it seemes not so reasonable The reason is because in an Independent congregation all the members by free and voluntary consent have submitted themselves to the regulation and order of the whole body or which is the same of the major part of it and therefore this body having received a lawfull power in a lawfull way for the reiglement of her respective members may lawfully exercise it according to the tenor and true intent of the delegation of it whereas there are many thousands in the Church and State of England who by Mr. Prynnes owne acknowledgement p. 24. line 3. 4. have not given any such consent for their regulation in matters Ecclesiasticall and which concerne Religion unto the Parliament yea and there are many thousands more besides those which hee there describes and intends who will not owne any such Resignation Therefore the difference between the one case and the other is very broad and no lesse considerable so that a reasonable man may without any dispraise to his Reason and a good Christian without any prejudice to the goodnesse of his Christianity demurre a while before judgement upon the case Besides there is no question or ground of doubting but that a good Christian may lawfully and with a good conscience submit himself unto a godly able and faithfull Pastor together with his people whom he hath good ground to judge godly and faithfull also as well for their edification in their most holy faith as for the inspection regulation of themselves in matters of life and conversation But whether it be lawfull to submit to any man or any rank or association of men especially of men of whose sufficiencie and faith fulnesse in the things of God and Jesus Christ we have either but a very slender or no testimony at all yea whose persons are altogether unknowne to us in matters which concerne the worship and service of God cannot but be a question and that of great moment to all considering and conscientious men who are not already satisfied in the negative part of it The Apostles doe not onely permit but give it in charge to Christians in Church-fellowship to submit themselves one to another in the feare of God Eph. 5. 21. i. to be yeelding and tractable easie to be intreated one by another And submit your selves every man unto another 1 Pet. 5. 5. If one man ought to submit to another man in this kind much more ought one to submit unto many and most of all to the whole society of Saints whereof he is a member But as touching submission unto any man or men whatsoever in matters which concerne the worship and service of God the Scripture is so farre from imposing this upon any man that it imposeth the contrary and that with great Emphasis and weight Call no man your father upon earth is our Saviours owne charge Matth. 23. 9. for one is your Father which is in heaven And in the preceding verse Be ye not called Rabbi for one is your master or Doctor even Christ and ye all are brethren And the Apostle 1 Cor. 7. 23. Yee are bought with a price be ye not the servants of men He speakes of a servility or subjection in judgement and conscience to the decisions or determinations of men in matters of conscience and Religion And whosoever doth submit or subject himselfe in things of this nature unto any man or men whosoever that is resigne up his judgement and conscience to be ordered obliged and tied by the meere authority or magistery of men in such things Call's men Fathers on earth makes himselfe a servant unto men and consequently makes himself a transgressor both of our Saviours injunction and charge in this behalf and of his Apostles also Thirdly he that submits himselfe to a Pastor and Congregation of Saints for such regulation as hath been mentioned is presumed to know and understand before-hand of what spirit both the one and the other are how matters appertaining to the worship and service of God are carried managed and ordered amongst them so that he may with the full concurrence and consent of his judgement and conscience submit himselfe unto them as touching communion with them in their practice in this kind but what any Synod Assembly or Court of men will determine or enjoyn in such things cannot be known before-hand by any man and consequently no man can with a good conscience submit himselfe unto them as touching any of their determinations or decisions untill he first understands what they are and whether according to the light and judicature of his conscience agreeable to the word of God Fourthly in case a Pastor and Congregation shall afterwards so farre alter and vary from that posture either in Doctrine or practice wherein they stood when a man first joyned and submitted himselfe unto them that hee cannot with the peace of his conscience walk any longer with them hee may with leave obtained or otherwise if by request it cannot be obtained withdraw himselfe without any inconvenience from their communion and incorporate himselfe elswhere as he judgeth best This may bee done with farre lesse trouble and inconvenience then ordinarily a man upon a dislike of his Parochial Pastor can remove out of one Parish
into another But when such things concerning the worship and service of God which a man cannot with a good conscience submit unto shall be enacted and commanded under mulcts and penalties by those that have power and authority over us wee cannot refuse subjection hereunto but at our perill and with the sustaining of what detriment or dammage whether in our estates liberties or otherwise as the commanders shall please to impose Therefore the case between a particular Congregation and the representative body of a Kingdome is farre different Fifthly and lastly the representative Church and State of a Kingdome may and doth ordinarily differ from it selfe in poynt of judgement touching matters of Religion at severall times as much as heaven and earth Such Bodies in the dayes of Queene Mary and before stood up for Lordly Episcopacie which you confesse page 8. that Body which now is hath by solemne covenant abjured And besides enacted many things concerning the worship service of God which other Bodies of the same representation and power have since repealed And the nature and claim of such Bodies as these in their severall successions is that what powersoever hath been either given unto or exercised by any of the Predecessors of right appertains to the Successor So that suppose the representative Body now in being shall be freely and willingly submitted unto as having a lawfull power to establish what they shall please in matters of Religion as most agreeable to the word of God this submission doth not onely interesse or confirm them in this power but in the consequence and construction of it is the like interessing and confirmation in the same power of all their successors of what constitution or judgement soever they shall bee for matters of Religion Whereas for particular Independent Congregations loquendum ut vulgus their present constitution being sound safe as touching their members being all in the judgment of charity and discretion too persons of conscience and of competent understanding they are not like in an ordinary way of providence to degenerate or decline in their successors and besides in case they should their interest and authority over any of their members may at any time and under their greatest confirmations be declin'd without any considerable dammage or inconveence as was formerly shewed So that Mr. Prynnes Truth now under consideration I meane his Assertion so called is nothing so cleare but that a rationall man may deny it yea the more rationall a man is he is the more like to deny it The Antiquerist having said that the Saints think Christ alone is King over his Churches and hath not left them to Substitutes c. whereas Mr. Prynne page 6. replies thus If hee meanes it onely of matters of Faith or of internall government over the soules of men it may pass as tolerable it is as I conceive an expression which may not pass as tolerable being worse then an ordinary error or then more then an ordinary mistake He that calls any thing tolerable must needs suppose it either to be evil or inconvenient at the best Now if Mr. Prynne thinks it either evill or inconvenient that Christ should be King alone over his Churches in matters of faith and internall government of their soules it is no marvell if he seeks to interesse men in a Legislative power over his Churches in respect of their externall government it is a marvell rather that he seekes not to infringe his title and claime even to the internall government of their soules also and that hee anoints not Representative Bodies of Churches and States with authority to repeale the Articles of the old Creed and to enact another Whereas in the same page hee tells his Antiquerist that hee must renounce his oath of Allegeance his late Protestation and Nationall Vow and Covenant make foure or five Canonicall Scriptures Apocrypha with some such other mormolukies as these if he thinkes Christ to be King alone over his Churches in point of externall Ecclesiasticall government Discipline or Order I conceive this consequence of his to be inconsequent a mistake For first the Scriptures he specifies Rom 13. 1. to 6. 1 Pet. 2. 13. 14. Tit. 3. 1. 1 Tim. 2. 1 2 3 4. speake nothing of Ecclesiasticall Government nor of any subjection unto Kings or Rulers in matters of Conscience or Religion but onely of that obedience which is due unto them in civill things yea some of them the last by name not so much as of either And secondly for the Nationall vow and Covenant doubtlesse they that took and sware that did not abjure the absolute Monarchicall Independent power of Christ over his Churches nor did they swear homage or fealty to any other Lord or Lords but with a Salvo jure c. saving the rights and priviledges of the Lord Paramount Jesus Christ amongst which that is one of the most undoubted ones to have the sole dominion over the faith and consciences of men especially in things concerning the worship and service of God And thirdly and lastly for the Oath of Allegeance and late Protestation either there is nothing contained in either of these but what is of a cleare and perfect consistence with this sole dominion of Christ over the faith and consciences of men or if there be the renouncing of them will be more honourable and safe for Christians then their taking of them was or then their standing by their ingagement in that kind will be But whereas page 7. he affirmes that Christ hath delegated his Kingly power to Christian Kings Magistrates and highest civill powers as likewise bequeathed his Propheticall Office unto Ministers these certo certius are errors in the highest undermining I shall not abate wilfully and presumptuously in the reckoning the undoubted priviledges of the Throne of Jesus Christ by the very roots For are not the Offices of Christ incommunicable appropriable only unto him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Man and Mediator Or is Christ retired from the throne of his glory to live privatly as a Recluse to solace enjoy himselfe in some solitary angle or by-corner of heaven Or hath he eas'd his shoulder of that great burthen of the government of the world which was laid by God upon it devolving it upon the shoulders of others Where is then the promise of the Everlastingnesse of his Kingdome and of the continuance of his dominion throughout all ages And where is the prediction of his delivering up his Kingdome unto his Father if he hath delivered it up or down rather unto men Surely he means to call for it againe out of their hands before that day But if Kings and Magistrates have the Kingly Power of Christ delegated unto them they have all power given unto them both in Heaven and Earth and consequently have not onely a right and lawfullnesse of Authoritie to command as well all the Angels of Heaven as men on Earth but also to
Doctrine and Reformation did but touch to render them the hatred and indignation of the world Yea and Luther himself doubted not to raise it to a generall maxime or observation that Godly men must beare the name title of men that are seditious schismaticall and Authors of infinite evills and troubles in the world That great and blessed alteration and change that God made in the State of Religion and things of his worship by the sending of Jesus Christ into the world and the preaching of the Gospel is called the shaking of the Heavens and the Earth because of the great concussions troubles distractions rents and divisions in the great concussions troubles distractions rents and divisions in the world which did and doe yet daily accompany them by reason of the pride ignorance and unbeliefe of those which oppose either the one or the other And as the Doctrine of the Gospel in the generall never comes amongst any people in excellencie and power but that it smites the foundations of that unitie and peace wherein it finds them makes breaches upon them renting one part of them from another upon which discontents and disorders follow like the waves of the Sea in like manner every considerable piece or branch of the Gospel in the first discovery and breaking out of it even in such places and among such persons where and amongst whom the Doctrine of the Gospel in the generall hath been of a long time professed by reason of the strangenesse of it and that contrarietie and crossenesse which it beares to the judgements and wills of many must needs be offensive and distastefull unto them and so occasion distractions disorders discontents So that Mr. Prynne by representing my Parish as divided disordered by my Independent way hath rather given testimony to the truth and Evangelicalnesse of it then brought any argument to disprove either And to say as he doth a few lines after that he needs no other evidence to prove it a schismaticall by-path and so no way of Christ then the schismes and discords which it hath raised in other Parishes is just such a saying and resolution as that of the High Priest against our Saviour when he rent his cloaths and said He hath spoken blasphemie What further need have we of Witnesses The blasphemie of Christ and the guiltinesse of Independencie touching the matter of division and disorder are sins much of the same order and calculation To his fourth and last reason which renders him a man of jealousie against the way of Independencie and prevailes with him so farre that he cannot as he saith think it a Way of Christ wee Answer 1. That this way is no Pioner or underminer of Parliamentarie Authoritie nor hath Mr. Prynne found it nor ever shall find it such the principles of this way being none other then what are laid in the Scriptures unpossible it is that it should destroy or pull downe any thing which they build up Therefore if Mr. Prynne hath ought in this kind against any of the sons of this way let him implead these in a lawfull triall and spare not but if for their sakes he will needs blaspheme the way he will open a dore of example very effectuall for those that are opposite to his way of Presbyterie to heap shame infamie and reproach upon the head thereof without end yea and for those also that are enemies to Christian Religion to render that as hatefull wicked vile in the eyes of men as themselves can desire it should be esteemed If all the errors and misprisions found in the writings of Presbyteriall men should be charged upon the way of Presbyterie as the Authoresse and Foundresse of them she would appeare ten times more erroneous and deformed then her Independent adversaries are yet willing to judge or conceive her to be 2. For the Sons or Patrons of this way as Mr. Prynne pleaseth to term them I verily beleeve that there is none of them all but are willing ready and chearfull to invest Parliaments with as full high and compleat a power and Authoritie as are by any by all the rules and principles either of reason or Religion competible unto men If Mr. Prynne or any other of the Presbyterian way conceive that in times of Parliaments when they apprehend them like to be for them they may and ought to say that Gods are come down to us in the likenesse of men we confesse that we cannot our reason our Religion will not beare it at our hands subscribe any such Apotheosie But let him and his first survey the territories patrimonie and heritance of Heaven the royalties and prerogative of the most high God and of the Lord Jesus Christ blessed for ever and set them out by the line and rule either of reason or Religion and look what power Authoritie Jurisdiction soever shall be found situate lying and being without the compasse of this line no waies enterfeering with those that are within wee all unanimously universally professe that incunctanter and with both our hands we will cast and heap it upon the Parliament asking no further question for conscience sake Therefore whereas he challengeth this way for devesting Parliaments of all manner of Jurisdiction in matters of Religion and Church-Government we answer 3. That neither this way nor the Patrons of it devest them of any or any manner of Authoritie in what matters soever unto which Mr. Prynne or any other Master of the Presbyterian way is able Salvo jure coeli to entitle them For jurisdiction in matters of Religion and Church-Government we willingly give unto them the same line measure and proportion herein to the full which himself asserteth unto them from the examples of those Kings and Princes Cyrus Artaxerxes Darius c. which he insists upon p. 20. Who as he here said enacted good and wholsome Lawes for the worship honour and service of the true God Let him instance particularly in any such Law or Lawes enacted by any of them and doubtlesse none of us will denie the Parliament a power of enacting exceptis excipiendis the like But if Mr. Prynnes intent be to make Precedent of whatsoever was enacted or done by any or all of these Heathen Kings Princes and States to warrant a lawfulnesse of power in the Parliament of enacting or doing the same we conceive that he neither hath nor knows where to have any thing to justifie such an intent I trust that that Law enacted by Nebuchadnezzar and his Nobles Dan. 3. 6. That whosoever falleth not downe and worshippeth shall the same houre be cast into the midst of a burning fiery furnace shall not be drawne by him into precedent for the vindication of a Parliamentary Jurisdiction in matters of Religion and Church-Government 4. Whereas to make good his last charge against the way so often smitten by his pen he referres to the passage of the two Independent Brethren recited p. 3. of his Independencie examined
I hope ever shall such a debtor unto error as to sacrifice my time paines occasions credit conscience upon the service of it But unto Mr. Prynne I shall willingly acknowledge my self a debtor if he will either acquit me of my crime by silence or deliver me from my error by his pen. FINIS a 1 Cor. 15. 10. b 1 Cor. 15. 8. c Gal. 14. 16. Amos 7. 10. Mat. 2. 1 2 3. a Rom. 11. 25. b Auri sacra fames 2 Cor. 12. 5. 1 Cor. 3. 15. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 4. 13. a Heb. 10. 37 b Rev. 22. 12 Sect. 1. Sect. 2. Sect. 3. Sect. 4. Sect. 5. Sect. 6. Sect. 7. Sect. 8. Sect. 9. Sect. 10. Sect. 11. Sect. 12. Sect. 13. a 1 Cor. 15. 14. Sect. 14. Sect. 15. Sect. 16. Sect. 17. Sect. 18. Sect. 19. Sect. 20. Sect. 21 Sect. 22. Sect. 23. a Exod. 23. 25. Deut. 6. 12 13. Deut. 10. 12. 11. 13. 13. 14. 30. 16. Joih 22. 5. 24. 14. 23. b Exod. 19. 8. 24 3. Deut. 5. 27. 26. 17. Josh 24. 16 21 22 24. c Exod. 20. 23. 23. 24 32 33 Deut. 5. 7 8 9 6. 14. 7. 5. 16. 8. 19. 12. 30. 13. 2 3. 29. 17 18. Sect. 24. Sect. 25. Sect. 26. a Mat. 19. 6. Dan. 3. Sect. 27. 1 Tim. 5. 8. Sect. 28. Sect. 29. Sect. 30. a Gal. 2. 11. a Where he chargeth mee to have presumptuously undermined the undoubted privileges of Parliament with I know not how many more Anti-parliamentary passages diametrally contrary to my nationall vow and coveuant c. Sect. 31. Sect. 32. Sect. 33. Jam. 2. a Page 18. b Page 24. c Page 9. Sect. 34. Sect. 35. Sect. 36. Sect. 37. Sect. 38. b Rev. 1. 6. Sect. 39. Sect. 40. Sect. 41. Sect. 42. a Mr Jacob affirmeth that for the space of 200. or 300. yeeres after Christ every visible church had power to exercise Ecclesiasticall Government and all other Gods spirituall Ordinances the means of salvation in and for it self immediatly from Christ Sions Prerogative p. 28 29. a Mar. 9. 39. a Mr. Prynne full Replies p 74. b M. Edwards Antapol p. 261. a Twiss de Scientia med b Ego inquit Fonsâ—ca in Academia Conâ—mbricensi hoc primus observavi Imo potius ego clamat Molina apud Eborenses meos His non cedit Leonardus Lessius Lovaniensis suo cerâ—bello de codem partu ambitiosè gratulatur Prid. Lect. 2. de Scient med a See Sions prerogdtive almost throughout a The Civill Magistrate arrogates not to himself any directive power in matters of Religion A. S. in his Observ Annot. p. 5. And againe p. 7. To grant them such a power viz. of judging questions in debate between the two parties in the Assembly speaking of the Parliament were nothing else but to joyne your selves with the Arminians c. a Act. 9. 15. Sect. 44. a Many godly and learned Ministers even such as are their good friends teÌ„der enough of them c p. 3. their friends familiars p. 4. That all the godly Ministers of Citie and Countrey should carrie themselvs towards you w th love respect fairness brotherly kindnes c. Et max The Ministers courted them by all waies of respect oft high entertainment of them inloving speech friendly couÌ„tenance familiar coÌ„ver sing c. p. 226 b I love their persons value them as Brethren yea some of them above Brethren and besides that love I bear to them as Saints I have a personall love and a particular love of friendship to some of them c. Epist p. 7. Sect. 45. Sect. 46. a Gravis enim est periculosus error in plurimis multorum lapsus etiamsi se intelligat exurgend pudore authoritatem sibi praesumit ex numero habens hoc impudentiae ut quod errat intelligentiaÌ„ esse veritatis asserat dùm minus error is esse existimatur in multu Hil. l. 6. a Cum turpis est medicina sanari pudeat Sect. 47. a postrâ—mò noÌ„ satis caÌ„ dide facâ—uÌ„t â—uÌ„ invid ose coÌ„memoraÌ„t quaÌ„tas turbas tumultus contentiones secuÌ„ traxerâ—t nostrae Doctrinae praedicatio et quos nunc in multis fructê° crat NaÌ„ horuÌ„ malorum culpa indignè in ipsa derivatur quae in Satanae militiaÌ„ torquerâ— debuerat Et mox Haec certissima et inprimâ—â— fidelis no tanquâ disâ—â—nt tursverbuÌ„ à vi nuÌ„ à medacibê° Dactrinis quae sefacile produÌ„t dum aequis onâ—niuÌ„ auribê° recipiuntur à muÌ„do plaudeÌ„te audâ—untur b Lutherus veluâ—â— molum Eridis misit in muÌ„dum cujus nuliam omninò partè non turbaâ—aÌ„ video Erasm l. 14. ep 7. c Pios hoc nomen titulum in mundo oportet gerere quòd seditiosiac schismatici ac infinitoruÌ„ maloruÌ„ authores sunt Luth. in Gal. 5. d Hab. 2. 21. with Heb. 12. 26 27. * Mat. â—6 6 5 Sect. 48. * Act. 14. 11. a The New England Catechisme called The Government of the Church compos'd by Mr. Cotton and thrice printed A Guide unto Sion Another small treatise butful of learning reading and strength called Sions Prerogative Royall The answer of the Elders of the severall Churches of New England to 32 questions sent c. Another Answer of the same Elders to 9. other Questions about Church Government Mr. Thompson and Mr. Mathors answer to Mr. Charles Herles Independencie Mr. Tho. Welds answer to Mr. W. Rathbone besides many other Treatises published upon this subject Sect. 49. Sect. 50. a Rom 14. 2 3 4. Sect. 51. b 1 Tim 6. 13. 17 18. 1 Tim. 4. 11. c. a It is not safe for any to receive matters of Religion without terious examination Who ever be the Church the Authoritie of it is not sufficient possibly the Church may one and therefore we must flee to the Throne of Jesus Christ the Head of the Church for satisfaction Whom shall we rather beleeve concerning God then God himself if there were a Councell of the most learned Doctors that ever the world had yea if an Assembly of Angels yet in matters of Religion concerning the good way the last Resolution must be into Thus saith the Lord. Mr. Th. Hâ—ll an High-resolved Presbyterian in a Sermon staled the Good old way Gods way c. preached before the L. Maior c. Apr. 24. 1â—44 pa. 16 17. Sect. 52. Sect. 53. Sect. 54. Sect. 55. Sect. 56. a Act. 19. 11. a Due right of Presbyteries part 2. pag. 404. b Mat. 15. 5. a Luk. 7. 32. Sect. 57. Sect. 58. 2 King 6. 20. a 1 King 17. 6. Sect. 59. a Eaque majestas 〈…〉 quae in constanendâ personalem quae in administrandâ seu gubernandâ Republicâ consistit dividi videtur Et meat Majestas Realis seu Imperâ— Republicae est coaeva quamdiu corpus ejus durat per manet etiam sub inter regnis alterationibus persistit quam ideò fundamentum Republicae possuâ—â— are Personalis conciâ—â— cum personâ ad Rempublicam redit Hujus majestatis 〈…〉 etiam post 〈◊〉 Legem populum Romanum aliquam retinuesse dicitur majestatem § 4. 〈…〉 c. l. 7. § 〈…〉 maj statem nostram F. de captiv postium l. 1. 〈…〉 Majestatem publica ad L. IuliaÌ„ majest Lex namque Regia de personalis 〈…〉 is translatione intell gâ—debet ego in tract de monarchia cap. 4. num 4. ac 〈…〉 per eam populus potestatem administrationis non constitutionis Et constat ex l. 2 § 1. 〈…〉 administrationem Re publicae non aliquâ—d ultrà Imperatori datum esse Christoph 〈…〉 Dessâ—â— Politico 〈◊〉 de Majestate c. Sect. 1. p. 5. Sect. 60. a Act. 20. 28. 1 Pet. 5. 2. Sect. 61. Mat. 2. 6. a Mat. 20. 15. a Mark 1. 24. Luke 4. 34. a Procliviores sumus quaerere potiùs quid contra ea respondeamus quae nostro objiciuntur errori quà m intendere ea quae sunt salubria ut careamus errore Sect. 64.