A demonstration of the necessity of settling some Gospel-government amongst the churches of Christ in this nation held forth in an answer to a querie whereby Mr. Saltmarch did once endeavour to hinder the settlement of all church-government in the nation : written in the year 1646, and now published for the present use of these times, wherein it may be seasonable to be taken into consideration for the preventing of further confusion and disorder amongst the professors of the Gospell / by John Dury.

The Second Part.

The Querie.

Whether it be fit according to the Principles of true Re∣ligion and State, to settle any Church-Government over the Kingdome hastily or not; and with the Po∣wer commonly desired in the hands of the Ministers?

I Have hitherto delivered my Sense of this Querie, and by way of Deliberation, shewed what answer should be gi∣ven to it. Now I purpose to reflect upon the Answer which he doth give to observe what Truth is in it; and how farre the Way which he doth suggest is useful for Peace.

To find out the Truth which is in his Discourse, I must exa∣mine his Reasonings; and to this effect I will set down in his

own words so near as may be, the Arguments which he doth use, (and that in their full strength) to make good his Con∣clusion: and then I will compare the point of Doubt, with that wherein the force of the Reason doth lie.

His Reasons lie in severall Aphorismes or Sections, with∣out Method or Coherence. He is brief and dark, and doth presuppose some things which must be expressed in the exami∣nation of the Matter. Now I hate Confusion, and therefore (without doing him wrong) will reduce his Reasons to certain heads, under which all shall be brought in, which he doth alledge in such order, as his Matter will admit of.

He endeavours then to prove; that it is not fit that any Church-Government should be settled hastily in this King∣dom, from four heads of Arguments.

• 1. From the Unfitnesse of the People, and of Parochiall Congregations, to admit of Government, Sect. 1.2, 6.
• 2. From the Practise of Christ, and of his Apostles, and the fault of Reformers in latter dayes, Sect. 3.4, 5.
• 3. From the Unfitnesse of the New Clergy-men, to admi∣nister Church Government, Sect. 8.9.
• 4. From the Interests of State, and of the Dissenting Bre∣thren, Sect. 7.10.11.

Concerning the first.

In the first Head I find two Pre-supposalls which he takes as granted.

The first is this. That which a People is not fit to receive, by reason of their ignorance, or want of sutablenesse; is not hastily to be imposed upon them.

The Second is. That which a People ought to receive by reason of the Unlawfulness or Uselesseness of the thing, that ought not to be imposed upon them.

The first Assertion, is the ground of his first and sixt; and the Second of his second Section.

But the first is not to be granted without a limitation; for ignorance and want of suteableness in a People, (except it be found altogether invincible) doth not excuse them from Obedience: Nor should good Lawes and Government, wher∣by a People may be instructed, and made suteable to perform

necessary Duties, be left off, because formerly they have not been well taught. Nay in humane Government, the contra∣ry may be asserted for a Truth; namely that where a People is ignorant of their Dutie, and doth want sutableness to per∣form it towards Superiours, there Government ought to be constituted without delay; lest their Unruliness and Un∣teachableness become Habituall: for the want of Govern∣ment doth make a People wild. Thus then the Assertion is not Universally true.

But perhaps he will say, That in matters of Religious sub∣jection, it will hold true; because the word of God doth bind no man further to practicall obedience and subjection to Government, then he doth understand the nature and grounds of that Government to be of God. For it is said, Rom. 14.5. Let every man be fully perswaded in his own mind, and vers. 23. Whatsoever is not of faith, is sinne. From this place he inferres, That if a People be not taught the nature and grounds of that Government, it should not be imposed upon them: How this Consequence doth follow, we shall see anon, when we examine the Reasoning of his first Section: But here I will intimate onely, that the Apostles words are not given as a Rule of Subjection, relating to Government; but as a Rule of Freedom, relating to Discretion, whereby every one is to look to his own private wayes: For in that 4th. Chap∣ter of the Epistle to the Romanes, the Apostle doth teach Chri∣stians Rules of mutuall Forbearance and Moderation, in judging one another for matters of Indifferencie, such as are meats and dayes: in these things he forbid; the strong to de∣spise the weak, & the weak to judge the strong, ver. 2.3, 4. And he willeth every one to be fully perswaded in his own mind concerning that which he doth, that he may not do it either with offence to others, or doubtingly within himselfe: if ei∣ther of these befall him, the Apostle declares it to be a sinne, from vers. 4. till the end of the Chapter, and chiefly concer∣ning the Man that doubteth in the last Verse of the Chapter, he saith; That if he eateth not with Faith, he is damned, because whatsoever is not of Faith, is Sin. Thus we see that the Apo∣stle speaks clearly of a Rule, by which every one is to go∣vern himself in his own private actions: namely that he ought

to abstain from that which he cannot do in Faith, and where∣of he is not fully perswaded in his mind. Now how from a Precept of this kind, a Consequence will be rightly drawn to conclude: that it is not fit that any Church-Government should be hastily settled in this Kingdom, is not clear to me at the first sight; for, because a Christian may abstain from doing that whereof he is in doubt, and ought to be fully per∣swaded in his own mind, that what he doth is lawfull; that therefore no Church-Government should be settled in this Kingdome, seemeth to me no good inference. For if the Ro∣manes to whom these Rules were given, were under Church-Government (as is apparant they were by Ch. 12.4.5, 6, 7, 8.) and if this doubting in private Cases of practise was inci∣dent unto them, and did not exempt them from that Obliga∣tion, nor did make Church-Government a thing unfit for their edification in Godlinesse; I know not why it should ex∣empt this people from the same Obligation, or be unfit for their Publique Edification.

But let us come to his proofe of the Conclusion, drawn from these Rules.

In the first Section, he saith thus; That no Church-Govern∣ment ought to be settled upon this People: because, if any be settled, it will bring this People either to a necessity of sinne against God; or of misery in the World: His general ground then is this; Whatsoever may occasion a People either to sinne against God, or to become miserable in the World, is not fit to be brought upon them.

This he takes as an Universall Truth, and doth presuppose it as a thing undeniable: but to shew that it is a false ground, and not to be admitted without limitation: I may conclude from it in his way of Reasoning, as wel that the Gospel is not to be offered to a People, as that no Church-Government is to be settled amongst them. For if the Gospell be preached, and Christ offered to a People in the Covenant of Grace, they are brought thereby under a necessity, either of sinning against God if they receive not Christ, or of being persecuted and miserable in the World if they receive him. For it is said, That all that will live Godly in Christ Jesus, shall suffer persecu∣tion, 2 Tim. 3.12. and the world is condemned of sinne, if it

believe not in him, Joh. 16.8, 9. So then seeing God hath ap∣pointed this necessity to follow the Gospell preached, or the preaching of it; it is no Truth to say; That whatsoever bring∣eth a People on a necessity, either of sinne or misery, is not fit to be brought upon them, for the preaching of the Gospell doth this; and it is absurd to say, that the preaching of the Gospell is not fit to be brought upon them.

But he will say perhaps, that the Case is different; either that there is a greater necessity of Preaching, then of exerci∣sing Church-Government; or that the Cause of this necessity is not proper, and per se, by it selfe following the nature of the Gospell, but onely accidentall in respect of the world.

I answer, That he will never be able to shew a greater ne∣cessity of the one then of the other; he may perhaps shew that the one may go before the other; na••••ly that Teaching must be first; but that upon Teaching, the Observation of all Christs Commandements (under which the Commande∣ments of Church-Government are comprehended) must needs follow, is clear, from the Fundamentall Commission given to the Apostles, Mat. 28.20. and he that doth charge Timothy to preach in Season, and out of Season, doth also charge him in the same place to watch; and elsewhere with no less earnestness to observe all the Rules of Government, without preferring one before another, 1 Tim. 5 21. And we have seen heretofore, that the Principles of the Outward Pro∣fession of Religion, are no lesse essentially requisite in Chri∣stianity, then the Principles of Faith, although the Princi∣ples of Faith are first in Order. So then he cannot plead a greater necessity of the one, then of the other.

But then when he saies, that the Gospell is not by it self a proper Cause of Persecution and Misery, but onely acciden∣tally, by reason of the evill world which hates the Godly without a cause. I say, that herein he gives himself an An∣swer, concerning the matter of Government: for the settling of the Government which Christ hath ordained, is no cause either of Sin or Misery by it self; but onely accidentally by reason of the ignorance and wickednesse of our corrupt na∣ture: from whence you see that the generall ground of his Reasoning in the first Section, is not true, as he doth presup∣pose

it; namely that whatsoever doth necessitate a People ei∣ther to sinne, or to be miserable, is not to be imposed upon them: but to make it true a limitation is to be added thus; Whatsoever in its own nature and propertie, and not acci∣dentally, doth necessitate a People either to sin or misery, that is not to be imposed upon a People: but then if you express according to this presupposal, the Assumption or second Pro∣position of his Argument, thus: Now the settling of Church-Government doth in its own nature and property, and not accidentally, necessitate a People either to sin, or to be mise∣able; this you see is evidently false, and therefore the Con∣clusion which he intends to inferre, doth not hold true; name∣ly that no Church-Government ought to be settled upon this People.

Thus you see that the very ground of his Reasoning is a hidden fallacie, fit to deceive ignorant people, and plausible to a naturall mans Capacity, but no wayes agreeable with Gods Truth and counsell in the dispensation of the Gospell. For God hath determined that all men shall be brought to this necessity in some degree more or lesse, for the tryall of their Faith and perseverance.

But you perhaps will say, that he makes not this the chiefe ground of his Reasoning; but that he seems onely to touch it as an inferrence following upon the precedents, to shew the inconveniencie thereof. I Answer; If it be no inconveniency in Gods Counsell, then his Counsell to reject all Church-Go∣vernment upon this ground, is contrary to Gods Counsell; and he speaks in this Matter as a naturall Man to please Men, rather then God.

Having thus discovered the deceit of his main ground of Perswasion, you may easily perceive that the Superstructures will fall; but that we may further see the force of his Conse∣quences, and the Coherence of Matters which he layes toge∣ther, let us proceed to set all his Arguments in their Order di∣stinctly.

Thus then he doth Reason.

That which bringeth upon a People a necessity of Sinne or Misery, is not to be imposed upon them. The settling of any Church-Government will do this, Ergo, no Church-Govern∣ment is to be imposed upon them.

The first Proposition of this Argument hath been now exa∣mined, and found false; his Discourse runnes upon the proof of the Second; namely that the settling of any Church-Go∣vernment, will bring this People to the necessity of sinne. Thus.

That which will put this People upon the Practise of that wherein it is impossible they can be fully perswaded in their minds, will put them upon the necessity of sinne, Rom. 14.5. But the settling of any Church-Government, will put them upon the practise of that wherein it is impossible they can be fully perswaded in their minds: Ergo, It will put them upon the necessity of sin.

Here again the Major or first Proposition, is not to be ad∣mitted without a Restriction, thus

That which in its own nature, and by it self, will put this People upon the Practise of that wherein it is impossible they can be fully perswaded in their mind, will put them upon the necessity of sinne, if they do it; now with this Restriction the second Proposition is false: for it is not true, that the settling of any Church-Government whatsoever, will in its own na∣ture, and by it self, put them upon the Practise of that where∣in they cannot be fully perswaded in their minds. Therefore this Conclusion is false, namely that the Settling of any Church-Government whatsoever, will put them upon the necessity of sin.

Here again you see plainly the falacie; but he not obser∣ving this, hath gone on in his Reasoning to prove the other Proposition; namely that the settling of any Church-Go∣vernment whatsoever, will bring the People upon the Pra∣ctise of that wherein it is impossible they can be fully perswa∣ded in their minds; and to make this good, he Argues thus.

A People that is generally untaught in the nature and grounds of all Church-Government, will be brought upon the Practise of that wherein it is impossible they can be fully perswaded in their minds, if the settling of any Church-Go∣vernment be brought upon them. But this People is general∣ly untaught in the nature and grounds of all Church-Go∣vernment; Ergo, they will be brought upon the Practise of that wherein it is impossible they can be fully perswaded in

their minds, if the settling of any Church-Government be brought upon them. Although all this were granted, yet the former grounds not being sound, the Consequence by which his main Conclusion is to be inferred, will not hold: But let us now examine the Truth of these Propositions also in them∣selves.

First then, I do not see that the first Proposition of this Syl∣logisme is true, and that this is a good Consequence; namely because a People is unraight, and not able to judge of the na∣ture and grounds of Church-Government, that therefore they will be put upon the Practise of that wherein it is impossible they can be fully perswaded, in case they be brought under Government. I say, that there is no necessary Coherence of the first part of this Proposition with the latter. 1. Because the settling of the Government may be such as shall bring its own light with it, and convince those that receive it of the nature and the grounds thereof. 2. Because the settling of it may be such, as will not put them upon any Practise whereat they shall scruple: For both the Government and the way of settling it, may be so Moderate and Sutable to tender Con∣sciences; that they shall not be constrained to any thing whereof they cannot be fully perswaded. 3. Because it con∣not be made out, that every one who is to be under Govern∣ment in the Church, must needs understand the whole nature and grounds of the Government; or else be obliged to refuse all obedience thereunto, for fear of being put upon the pra∣ctise of something whereof they cannot be fully perswaded: Is it not enough to be assured that the Government shall not urge any such Practise upon them? And if they know that they shall not be led with Rigour, but with Judgement; that the Lost will be sought, the Broken bound up, the Sick streng∣thened, and that which was driven away, brought back; will not this be satisfactory? I do not intend to disswade any from endeavouring to satisfie themselves, to the utmost of their abilities in any thing whereof they doubt, but rather wish that all may be as the B••reans were, Noble in searching out all Truths. Neverthelesse I do not see it either needful or useful, that men should walk so scrupulously and partially as this Position seemeth to allow: For the wisdome which is from

above, is without Partialitie. 4. Nor do I see that the place of Scripture, wherein the Apostle doth exhort every one to be carefull of his own private wayes, to do all in Faith, and with a full perswasion of mind, doth oblige him that hath this care of himself, to judge also the actions of Church-Go∣vernours in the wayes of Government, so narrowly that he must needs know all what they do, or else be subject in no∣thing. It is another thing to be fully perswaded in mine own mind of that which I must do; and another to be fully per∣swaded of the nature and grounds of Duties belonging to the Government, which is intrusted unto others: I may do the former, and satisfie my self in what concerns my self, and yet may be safely ignorant of the latter. So then I do not find this to be a Truth, that the settling of a Church-Govern∣ment upon me who am not fully informed of the nature of it, will put me upon the Practise of that whereof I am not fully perswaded, except I be obliged to administer the Govern∣ment which I understand not, (for then I confesse I am put upon the Practise of that whereof I am not perswaded.) But if I be not obliged to do this, and am left free to do what is good for me to do: How is it true, that by the settling of Govern∣ment, I am put upon the Practise of that whereof I am not fully perswaded? If you say, although you be not obliged to Practise the Government, as one to whom the Duties of Go∣vernment are intrusted; yet you will be obliged by way of obedience, to Practise that which the Government shall in∣joyn you to do, and that may be for ought you know, some∣thing whereof you are not fully perswaded. To this I Answer; that it is no Charity in me, to suspect that the Government will put me upon any such Practise▪ but if it doth, then it will be time to shew my grievance; in the mean time I think it not just, because I may think that some such thing may fall out; that therefore I should disswade all from admitting of any Government whatsoever, till all my Apprehensions be cleared. Do not I in this case not onely want Charity, but al∣so take too much upon me, to have all unsettled till I be sa∣tisfied? why shall others that desire to be under Government, and are satisfied in the nature and grounds of it, be deprived of the benefit thereof for my sake? or why should I put fears

and jealousies in their minds, to alienate them from the love of Government? is not this to seek my self more then the Publique?

But his Assumption or second Proposition, saith, That this People is generally untaught in the nature and grounds of Government; and therefore it may be said, that he seeks not himself in this so much as the Publique.

To this I Answer, That I desire not to judge him in his par∣ticular Aime, God alone doth know the Secrets of Hearts; but two things I must add: First, That the Nature and Pro∣perty of his way of Reasoning may have such an aime; and therefore that he gives cause to suspect that he may perhaps be guilty thereof. Secondly, I say, That I see no Cause to be∣lieve that the thing which he saith of this People, is true in the sense which his words tend or seem to insinuate. For I am perswaded that this People doth generally know, that there is a necessity of some Government, and that the best Go∣vernment is that which is settled according to Gods will, and consequently that it ought to be so settled; and that it be∣longeth to the Ministery to have the Administration of it; and that they ought to obey and submit to those that are set over them in the Lord: and that as the Minister is not to Rule over them according to his own will, but according to Gods will revealed in the Word; so that they ought to yeeld to every thing whereof they shall be convicted from the Word, that it is to Gods will. I say, I see no Cause to believe but that this People is generally thus much taugh, or at least so much advanced towards the apprehension of these Truths, that if they but hear them delivered; they will sincerely as∣sent thereunto: and this I conceive is enough to make them capable of Government. Therefore although I will not de∣ny, but that many are untaught in the particular way and grounds of that Government which God hath appointed in his House: yet I cannot be so uncharitable, to think, that whensoever it shall be made known unto them, they will be incapable to understand it. For besides the grounds which they have already received in the common way of Protestancie, which certainly have brought them thus far; we have large promises in the Scripture, and particularly in the 35. of Isai. to

assure us, that when the Kingdome of Christ shall be settled in the Earth, the Blind, the Deafe, the Dum, the Lame, and such like, shall be inabled to see, to hear, to speak and to leap; and that the way shall be made so plain in Holinesse, that the Wayfaring men though fooles, shall not erre there∣in, vers. 8. Therefore although it may be true, that the grea∣ter part of the People is untaught of the nature of the Go∣vernment; yet I am perswaded, that so many as have any knowledge of Catecheticall Principles, though but generall, will be capable instantly of all that which is needfull to be known to admit of the Government: therefore it is no Con∣sequence, because the multitude is not yet fully taught and made to understand the Reasons of Government, that there∣fore no Government should be settled upon them: for the very settling of that Government which Christ hath appoint∣eth, will carry light with it, and make them all to understand the nature of the thing, better then all the Discourses which either He or I can make of it. For these Causes his whole Discourse in this Matter, is wholly impertinent; nor doth it follow at all, that although this People were wholly un∣taught in the nature of the Government, that therefore it ought n••t to be settled upon them.

Thus I have done with his first Section; to let you see the Unreasonablenesse of his Reasonings therein.

In the following Sections, I shall not need to be so exact and large, because I will not meet with any thing that doth re∣flect so much upon Conscience as this doth: or is so plausibe and likely to entangle the thoughts of the Simple.

The sixt Section is to be considered in the next place, be∣cause it hath greatest affinitie with the first. For the first ta∣keth the Argument from the Peoples ignorance; and Sixt, from their want of sutablenesse to yeeld Obedience. But his Words and Sense are so obscure, as if he were afraid to be Understood, and did speak to some body in the Clouds of the Aire▪ for he saith thus.

It is against the nature of Christs description of himselfe, and against the sutablenesse which he doth press for, amongst all such as should submit to his Commandements. And to make this appear, he doth alledge places, where it is said, that Christ doth not cry

nor s••rive, Mat. 12.19. and that his yoke is easie, Mat. 11.29. and that his Commandements are not grievous, 1 Joh. 5.3. and that he putteth no new Wine in old Bottles, Mat. 9.17. then he ends with these words, All which cannot be fulfilled in the Pa∣rochiall Congregations.

What is his meaning? is it this; that to settle a Church-Government in the Churches of Christ, is against the nature of Christs Description of himselfe; and against the sutable∣nesse that de doth press for in his Subjects? can any thing be said more fals then this? For is it not the very end of Church-Government, to make Mens lives conformable unto Christ, and to make them sutable to submit to his Commandements? But if he means not to speak of Church-Government, as a thing inconsistent with the life of Christ, and the submission to his Commandements, he sayes nothing to the purpose of his Querie. And if the settling of Church-Government ac∣cording to the Scriptures, is one of the most effectuall Means to take Men off from striving and crying in the streets, to make them find Christs Yoke easie, and his Commandements not grievous, and to put them in a new frame of life to be∣come new Bottles, wherein the Wine of spirituall wisdome and comfort may be kept without spilling; then the settling of Church-Government is no wayes against the nature of Christ life, and the properties of subjection due to him: but the settlement of Church-Government according to the Scriptures, is one of the most effectuall Means to do all this; therefore the settling of Church-Government, is no way a∣gainst the nature of Christs life, or Description of himself, and against the properties of subjection due to him, or the su∣tablenesse which he doth seek in those that are to submit to his Commandements.

But his meaning is perhaps, that the Constitution of Go∣vernment over Parochiall Congregations is against all this: or as he sayes, that all this cannot be fulfilled in any Paro∣chiall Congregations. If this be his meaning, he might have spoken plainer, and ought to have given some proof thereof. For he could not be ignorant of this, that many Godly and zealous Ministers will say, that they have experience of the contrary; namely, that in some Parochial Congregations all

this is done; when with the faithfull Dispensation of the Word, the Discipline and Charge of Gods House is carefully kept by the Minister: and it is apparant, that one of the chief causes of Striving and Crying, is the want of true Go∣vernment, which makes Christs Yoke uneasie to Mens souls: and if he appeal to experience, it will not be found that in the Parochiall Congregations hitherto settled in the Reformed way, so much Division, such crying out and striving, and such Disturbance of good Order hath been, as in the Churches which are called Separatists, or Independents. And the rea∣son is clear, why it falls out to be so; because their Principles of Government lead them rather to walk by themselves, and at a distance from all others, then to keep the Unity of the Spirit with their Brethren without partiality. The name of a Parochial Congregation, because it is of old in Use, perhaps is taken for an old Bottle, by way of allusion to Christs speech; but an old Parish in Name, wil be a new Congregation in Sub∣stance, when it is cast into another frame of Government then formerly it was in: and it will be found that nothing is done in any Congregationall Church, for Orderly Govern∣ment of Mens wayes under Christ, which in the Reformed Parish-Congregation, can not be done with lesse stirre, and as effectually, if the Government were once settled.

So then in this Section I find no Argument at all, but a bare Assertion, wherein is so much obscurity, that it seems to me, he did either not intend to be understood, if he speaks to his Question: or if he speaks not to it, but would take the liber∣tie to speak somewhat to no purpose, or to some other pur∣pose then his Question, he might have been more intelligible if it had pleased him, and not left us to guesse at his meaning▪ Men that would convince and perswade, should not walk in darknesse.

The Second Section is also reduced to the first generall Head, because it is taken from the Unlawfulnesse or Uselesse∣nesse of bringing the desired Government upon the People.

The Argument runnes thus:

That which is dangerous to bring a People under a Popish implicite Obedience, by forcing on them a Practise of that which they scarce know, or know but in part, and conse∣qently

is contrary to the Nationall Covenant, ought not to be settled upon them; but the settling of any Church-Go∣vernment hastily, as it is commonly desired, doth this, and is contrary to the Nationall Covenant: Ergo, it ought not to be settled upon them.

The Answer is; That the Church-Government desired, such as we have formerly described, doth none of all this, and therefore may be set up without danger: and the Godly Ministers of this Kingdom will call this a false accusation against them, and injurious to the Government desired: nor doth he give any proof of what he sayes, but as if it were e∣nough to have said so; he doth alledge onely the Peoples in∣clination to that which the State sets up; saying, that expe∣rience sheweth, that the Peoples Consciences doth resolve it selfe in this Querie; Whether the Religion be established by Law or no? If hi•• Argument is this; that because the People doth scarce know, or knows but in part that Government which is to be settled, that therefore the Government will bring them under a Popish implicite Obedience; I deny the Consequence: for although the People be ignorant, or in∣clined to do things by an implicite Faith, yet it is no fault in the Government that they are so, nor will the settling of the Government make them to be so; but the contrary will ra∣ther follow. For where Christs Kingdom is erected, there the Deafe are made to hear the words of the Booke, and eyes of the Blind are made to see out of obscurity, and out of darknesse. There they that erred in Spirit shall come to understanding, and they that murmured shall learn Doctrine: For the promise is clear; that when the King of Righteousnesse shall Reigne, and his Govern∣ment shall be as a hiding place from the wind, and a Covert from the storme, and as Rivers of waters in a dry place, and as the sha∣dow of a great Rock in a weary Land. That then also, the heart of the Rash shall understand knowledge. From whence it is clear, that Christs Government doth take away this implicite igno∣rant Obedience; and therefore it is a grosse inconsequence to say, because the People know but in part; that therefore the Government will confirm them in ignorance. But he sayes, the Government will force a Practise upon them without knowledge: I say, that he doth in this Calumniate his Bre∣thren,

and traduces the Government desired without cause, to strengthen the prejudices and unruly affections of some that hate all Settlement of Order. Nay, but the People re∣solves their Conscience in this Querie▪ Whether the Religi∣on be settled by Law or no? even now the fault was in the Government, that it would force them to practise what they knew not; now the fault is in them that will not practise till they know that which is warrantable by Law; whence I can gather none other Argument but this: If the People doth too much respect the Authority of the State for the settling of Church-Government over them; then no Government should be settled by the State; but the People doth so: Ergo, Who will admit the Consequence of the first Proposition? and yet except this be presupposed, nothing can be made of his Discourse. But he will perhaps say, they do not onely respect their Authority, but they are superstitiously devoted to it. I Answer, Dum vitant stulti vitia in contraria currunt, Fools are alwayes in extreams; because some extreamly affect humane Lawes and Authority; will you therefore have no divine Or∣dinances settled? and doth this follow; that the State ought not to settle any Government, because the People is too much devoted to their Authority? ought they not rather to be so much the more carefull of their duties? ought they not rather to make use of their interest in the Peoples affections, to settle that Government which Christ doth require in his house? As for the People their error to respect man too much in divine Matters, must in due time be rectified; and this can be done more advantagiously when the Government which Christ hath appointed is settled, then when nothing is settled, but all is in Confusion.

Thus you see, that having found so much falacie in all these Arguments, and so little Coherence in them with the main Querie; I have no Cause to give any assent unto the Nega∣tive which he doth assert; namely that it is not fit that any Church-Government should be settled hastily, and with the Power commonly desired in the hands of the Ministers.

But before I leave this Head, I must observe that the whole strain of these Arguments doth runne beyond the Querie, and intendeth to make good rather this Assertion, that no Go∣vernment

at all should be settled, then that which the Querie doth mention. For if the Peoples ignorance of the nature of Government, and their want of sutablenesse to be conform to Christs Description of himselfe, be sufficient causes why Government should be suspended; then not onely the Go∣vernment commonly desired, but all other Government whatsoever may be suspended upon the same grounds; and perhaps the aime is rather to hinder all, then that which is de∣sired: For the way of Reasoning doth not so much aime at the resolution of the doubt proposed, touching the Fitnesse or Unfitnesse of the Government commonly desired, as to take off mens thoughts from the Necessity of any Govern∣ment at all. Nor will it serve his turn to say, that the General is made good onely, to the end that the Particular may be inferred the more strongly. For I say, except it be his opinion that No Government at all should be settled in the Church, neither in respect of God nor Man▪ neither in Spiritual nor in Naturall Actions, which relate into the inward or outward state of Souls: I say, except he be of this meaning, he ought not to have shot beyond his mark; and if he be of it, then he ought to have put his Querie in other terms. But if he means not to strike at all Government, then he should have been so ingenuous as to remove this stumbling block, which every one that reads with attention, his Discourse will instantly meet withall.

Thus I have done with the first Head; now I come to the Examination of the Second.

Concerning the Second.

In the Second Head, Arguments are taken from the Pra∣ctise of Christ, of his Apostles, and of the Authors of the last Reformation.

The generall Argument is this.

That which Christ and his Apostles practised in their way of settling Church-Government, we ought to follow; and that which the first Reformers of Religion failed in, we ought to avoid. But Christ and his Apostles practised a slow, and not a hasty way of settling Church-Government: and the first Reformers failed in making too much hast, therefore we

ought to follow a slow, and not a hasty way of settling Church Government.

The Answer to this Argument is, that all may be granted which it concludes in some sense, if namely slowness and hast be taken in a right sense; that is, if by slowness, be meant not a lingring, but a considerate delay; and by hast, not an in∣considerate, but a prudent speed; then the Conclusion is true. And I suppose that hitherto this counsell hath been fol∣lowed, and wil be followed by those that are in place of Au∣thority. But yet because the premises according to his sense are doubtfull, and may be mis∣understood; yea and cannot be rightly understood as they relate his scope; to make it good, therefore we must take them into Consideration.

I say then, that the first Preposition is to be granted with this limitation; namely, that we ought to follow the Pra∣ctise of Christ, and of his Apostles, in that wherein the Cases are alike, and their Actions not extraordinary, but of an or∣dinary nature and imitable. Now then if he can make it ap∣pear, that in the settling of Church-Government, our Cases and theirs are alike, and that their Actions were hot of an extraordinary nature, but imitable by Us in all things; then he will say something to the purpose, and may inferre that their slownesse and ours ought to be of the same extent. But then if we reflect upon the second Proposition, as it re∣lates to his purpose in hand, and as he intends to apply it. I suppose that his sense of slownesse and hastinesse, will not be applyable either to Christ and his Apostles, or to the first Re∣formers of Religion in our times. For the slownesse which he seeks, is a Dilatory and lingering off putting of matters rea∣die to be done: and the hastinesse whereof he accuses the first Reformers of our Religion, is an inconsiderate Precipitation whereof I doubt they were not guilty. I suppose then he will be found in an error, either in respect of the Cases, or in re∣spect of the Application of them to us.

Three Sections belong to this Argument; the Third speaks of Christ: the Fourth, of the Apostles; and the Fifth; of our last Reformers.

In the proceedings of Christ and the Apostles, he supposes there was a Dilatory slownesse in se••tling Church-Govern∣ment,

which I suppose was not at all therein: and he con∣demns the first Reformers for too much hastinesse, which I conceive he hath no reason to do: Let us then consider the Particulars.

Concerning Christ, he would insinuate that he did proceed in a Dilatory slow way, by this Argument, applyed from his Practise to us.

If Christ did not settle his Government by Miracle hastily, and over a People not enlightned; then there is no Morall Necessity of settling it so soon as may be; according to the desire of some. But Christ settled not his Government by Miracle, nor over a People not enlightned therein: therefore there is no Morall Necessity of settling it so soon as may be, according to the desire of some.

The Answer is, that the Major Proposition, is a Non-se∣quitur: For it is no consequence. If Christ settled not his Go∣vernment by Miracle: Ergo, the settling thereof by Ordina∣ry Means as soon as may be, is not necessary: for it was not expedient to be settled by Miracle, but by the Ordinary Mi∣nistry of the Apostles; and yet it appeareth to have been done as soon as could be without all Dilatory slownesse. For the Prophets tell us, that the Settlement of the glory of the Church under the Gospell, which could not be brought to passe without the Settlement of Government therein, should be hastened in its own time, Isai. 60.22. and that the promise of the way wherein the Just should live by Faith, should not ••arry, Hab. 2.3, 4. Now that which is said to be hastined, and not delayed, cannot truly be said to be slow: for nothing is properly slow which comes at his time appointed. And to make this yet more apparant, viz. that Christ would settle as soon as could possible be, the Government of his Church: let us consider that which in Isai. 42.4. is said of him, viz. That he shall not faile, nor be discouraged, till he set judgement in the earth. This promise doth assure us of two Things: First, That Christ would not differ by faint-heartedness, or want of strength, the execution of his Work; and consequently, that he would not be slow in it. Secondly, That the issue of his Work should be to settle judgement in the Earth, which is the effect of Church-Government: whence we may directly con∣clude,

that the Settlement of Government in the Church, is a matter of Primary and Morall Necessity; because without it, Christ could not settle judgement in the Earth, which was one of the ends of his Ministry amongst Men.

Divers other things might be Answered concerning this example of Christ, and the way of his Ministry amongst the Jews (as that it was not his proper work in the flesh, to set∣tle another Church-Government amongst the Jews, then that which his Father had settled; but that he was to be to them a Minister of the Circumcision, to confirm the promises to the F••thers, Rom. 15.8. And that the Change of Government was the proper work of the Spirit, by which Jews and Gen∣tiles should have one accesse to the Father, Ephe. 2.18. And therefore could not be done till after his Resurrection, when the Spirit was to be sent forth) but this will suffice to shew that it was primarily necessary in him to establish his Church-Government as soon as could be in the ordinary way of his Ministry; and if Christ was not slow, but made all the speed he could in his way; then every one that is to have a hand under him in the work, is to do the like; and therefore in this perswasion of his, I do not conceive that Mr. Saltmarsh is a Work-man approved unto God, that needeth not to be asha∣med, or that this perswasion doth come from him who hath called him to the Ministry. And besides this perswasion, whereof I think he ought to be ashamed, he doth alledge Mr. Colemans Opinion to confirm it in such a way, as is very un∣beseeming to him to do; who being of a different opinion from Mr. Coleman, not onely in that wherein he doth alledge him, to make it probable that Christ was slow, but also in the main and fundamentall Tenet of Erastus (whom Mr. Cole∣man followes) concerning the Power of the Civill Magi∣strate in Church-Matters, which I suppose Mr Saltmarsh holds to be None at all and Mr. Coleman to be All in all. Who (I say) being thus different in opinion from him, yet seems to snatch greedily at the Shadow of a passage in his Sermon, which is to strengthen an imaginary probability, not so much of a Dilatory slowness in Christs settling of Church-Go∣vernment, as of the Unsettling of all Spirituall Govern∣ment, which Mr. Coleman aims at, to make the Civill Magi∣strate

an absolute Church-Officer. And by this also it is clear; that his Aime is rather to raise then resolve doubts.

The fourth Section hath this Argument: If the Apostles in the New Testament, settled no Gospell-Government upon any, but upon such as first were brought under Gospell Obe∣dience by the power of the Word and and Spirit, then no Government should hastily be settled in this Kingdome. But the Antecedent is true: Ergo, the Consequent also.

Now to make good the Consequence of the Antecedent: he sayes, if thousands of Co••gregations in this Kingdome, are not yet brought under Gospell Obedience by the power of the Word and Spirit; then the Gospell-Government ought not to be settled hastily in this Kingdome, but thousands of Congregations are not brought under Gospell-Obedience: Ergo, &c.

Here observe again, that his Argument runnes directly a∣gainst Gospell-Government it selfe, and not against the sup∣posed Government desired, to be in the hands of the Mini∣sters.

But the Answer to the Argument is this: Although never so many Thousands of Congregations are not yet brought under Gospell-Obedience; yet it doth not follow, that such as are brought under that Obedience, should not be allowed by the Magistrate to have that Government settled amongst them, so farre as his Authority can advance it: and if he doth but give way to the Ministers to set up Christs Government in his House, and for the outward manner of proceeding there∣in, doth behave himself as a Patron of the Work; then he doth all that is required of him: But it seems Mr. Saltmarsh would disswade him from doing this: and why? Because saith he, the Apostles settled not Gospell-Government, till Gospell-Obedience was wrought: Indeed this Argument may be applyed to Ministers in their Charges, when they have to deale with a People which doth not yet professe the Christian Religion. But it is not appliable to a Magistrate, who is set over a People professing Christianity. For the Ma∣gistrate being required, is bound in Conscience to give way to the Kingdome of Christ, and without delay to further the Government thereof so farre as he can, as soon as he is con∣victed

of the Righteousnesse thereof. Do not you think that Nebuchadnezzar and Darius did well in publishing their ac∣knowledgement of the true God, and in commanding all their Subjects to fear and reverence him, Dan. 3.29. & 6.25. although their Subjects were not instructed to know him? And did not Artaxerxes well, in Authorizing Ezra to settle Government in the Church, Ezra 7. He should then have con∣sidered, that the duty of the Civill Maigistrate in settling Church-Government, is quite another thing, then that of the Minister, and he contrary to his Ministeriall Duty, intending to disswade the Magistrate from his Duty; doth alledge that which is proper onely to the Minister, and involves it with that which is proper to the Magistrate: thus a Spirit of Con∣fusion doth as with a Whirle-wind, drive all his thoughts to mixe di••orderly and deceitfully things of a different nature together, to lead himselfe and others by some appearance of light, into the wayes of error.

And as for the Second Proposition, that there are Thou∣sands of Congregations, which are not yet brought under Gospell-Obedience by the Word and Spirit, how farre this is true I know not; but I suspect that he may be mistaken in some sort herein also; not that I intend to lessen the opinion of great want of knowledge in many Congregations; but I suppose he means by Gospell-Obedience, something which truly I do not condemn him for seekimg after; but yet can∣not think it so absolutely necessary, that before all manner of Government be settled any way, it must be had in such a way as he doth imagine; and till that be so had, all that o∣therwise know Christ, should be counted as Heathens and Unbelivers. That which I would say, is this: It is true that the Doctrine and the Conviction of the Spirit, must go before the settling of Government in a Ministeriall way, that every one who is to be governed by the Gospell, may out of Con∣science free willingly submit himselfe, as it is promi∣sed it shall be in the day of Christs power, Psal. 110.3. But yet it is as true, that the many thousands of Congregations in this Kingdome cannot be counted so ignorant, and so wholly destitute of the Spirit, that they should be utterly in∣capable of all Gospell-Government. It is well known, that

they all know Christ by name, and that there is no Saviour besides him, and that upon this ground they offer themselves to be his Subjects, and desire at least in the outward profession, to be under his Ordinances and Government. Now if this much Gospell-Obedience be not some common fruit of the word & of the Spirit, I would fain know of him, whence it doth proceed? Can any man say with any measure of conviction and knowledge, that Jesus is the Lord, but by the Holy Ghost? 1 Cor. 12.3. And how is the Spirit effectuall in us? is it not by the hearing of Faith, Gal. 3.2. and if the word of Faith, and the work of the Spirit, be but in the meanest degree effectuall to work this knowledge and Conviction: if it be but as a grain of Mustard-seed, to bring a poor soul to offer it selfe unto Christ, to call him Lord; dare he reject it from the Ordinan∣ces of Christs Government belonging to his Ministry? And if he should be called to a whole Flock of such souls, that de∣sire to be under Christs Government, although they know not distinctly what the nature and grounds of it are; should he dare to cast them off? Truly I should not dare to do so, lest I should offend not onely one of the little ones, but whole flocks thereof. What do I say then? is the Government of the Gospell to be set up without preparation? should all in the Congregation be promiscuously admitted to all Ordinances? I say not so, but such as have a Fundamentall knowledge of the Truth which is according to Godlinesse; and being Un∣blameable in their lives, oblige themselves professedly to walk in all Gods wayes that shall be made known unto them: such, I say, offering themselves to be instructed and governed, may not be despised or cast off, though very mean in judgement and other gifts, chiefly when they professe a desire to belong to the visible Society of Saints: and you have nothing after tryall to except against them: For I suppose that God doth allot to every degree of Gospell-Obedience, a proportionable degree of Gospell-Government.

As for the comparison of a Materiall building, I admit of it, and say, that if they be so qualified, as I have said they should be; good Government and pains to Teach and Cate∣chise them, will without noise of the Axe or Hammer, wher∣of he speaks, fit them in due time to their own places in the

building. Now I am sure all is in a confused heap, and it is not well possible, that matters can be worse then they are, except all hopes and endeavours of advancing a Reformation be ta∣ken away: nor is it the ignorant multitude that causeth the noise of the Axe or Hammer, but it is the wilfull Disputant that declines all Government, and would have nothing set∣tled, that he may not be under any Relation, but such as he himself shall set up, or cast down as he pleaseth.

The Fifth Section takes an Argument from Experience, as is supposed, thus;

That which in former times made the Reformation take little root, save in the outward and formall Obedience, is not now to be practised: but the speedy Settlement of Govern∣ment upon the Nation by the Power of the State, without the power of the Word, did this: Ergo, this is not to be Pra∣ctised.

I Answer, that such speed is not made in the Settlement of Government, that it should proceed from the power of the State, rather then from the Word; because a course is taken that all matters shall be fully debated, and determined accor∣ding to the Rule of the Word, before the power of the State doth meddle therewith; and then when the State doth order any thing to he Practised, it is settled not as a Law of Man, but according to the Doctrine, and by the Direction of the Word.

In former time, when this Nation came first out of Pope∣ry, the Word was not plentifully known, the Vision was pre∣cious in those dayes; and there was none that had power but the State to settle any Government; and if the State had not done it, it is not likely that we should have had at this time any Church at all.

Thus you see that our present Case, and that of former times, are different; and that the Matter which he layes to the Charge of our first Reformers, is mistaken.

Hitherto he hath played the Divine, drawing Arguments from matters of Religion, and how rationally he hath done this to my apprehension, I have declared: in his following Sections, he playes the Polititian, drawing Arguments from matters of State, and how wisely he doth this to my appre∣hension,

in like manner I will let you know. Nor will I here insist to examine all after a Syllogisticall way, to see how ex∣actly he proves his Conclusion: For in matters of State it is the medium of Prudency (which here he pretends unto) which must give the Concusion; therefore we will not expect Demonstrations, but just and well grounded Allegations and Probabilities.

First then, His 8th. and 9th. Sections (which I have made the third Generall Head of his Discourse) speaks of our New Clergie (as he is pleased to call them) and endeavours to make the State jealous of them.

In the 8th. Section, he sayes, he has not yet any experiment of the New Clergy; he fears that they may incline too much to the Episcopall way: because many are branches of the old Stock; Ergo, it is not safe to trust Power into their hands too farre.

I Answer, that nothing is so difficult to Conquer, as State-Jealousies, when Men make it a Principle of State Prudencie to be fearfull: what then is imagined whether true or false, that is to corrupt worldly Wisdome, a sufficient ground of Re∣solution to take a course to prevent it by any thing that will do the turn, whether just or no. Now in true Christian Pru∣dencie this is not lawfull; for Charity doth not suspect evill, 1 Cor. 13.5. and evill furnishings are fruits of the flesh, and follow upon such Controversies as these times produce, 1 Tim. 6.4. whereunto I would be sorry that any body should too deeply engage himself; therefore when he shall have con∣sidered the way wherein he sets himself, better then hitherto he hath done; I hope he will see that it doth not become a Minister of the Gospell, to fortifie this corrupt Principle of State in the hearts of States-men; chiefly against the Ministry, to hinder them in the exercise of their Ministeriall Charge. If the Aime of hindering a Settlement of Church-Govern∣ment, be not (as I conceive it is not) lawfull, then I must take leave to tell him; that it is not safe for him who is a Mi∣nister of the Gospell, to strengthen the hands of worldly Men, to cross the wayes of true Government in Christianity, by giving to them sinister impressions of his Brethren. I find that the Christian Wisdome of the State, hath Prudent∣ly

without any such uncharitable grounds of evill surmising Policie, secured it selfe from the danger which he doth repre∣sent unto them. For the Covenant doth oblige all Ministers to whom any power of Government is committed, to abjure that inclination to Episcopacy, which he suspects in his Bre∣thren: except then he will be so Uncharitable, as to suspect them of Perjurie as well as of Ambition; he has no just cause to be so worldly wise, as to to perswade States-men to violate the Tenor of their Covenant in one thing, to prevent the breach of it in another.

The ninth Section drawes deeper, and speaks plainer: He tells us, that Experience shews the remainders of Prelacy in ma∣ny; that some strive for Pre-eminencie, as the two Brethren did; that the hottest Controversie is for Power, that this discerns dis∣positions. Hence he draws two Politic Conclusions. 1 That it is not good to part with the Stakes, till the quarrell be ended. 2. Nor to give one of the Parties cause to think it selfe injuried, if all Po∣wer should be given to the other.

I Answer, if he will stay to settle all Government till there be no ambitious and aspiring thoughts in some of the Mini∣sterie, he shall never settle any in our Age, nor perhaps in the following; and what although there are some who strive as the two Brethren did for Pre eminency; is it therefore expe∣dient, that the State should not suffer any Minister to have the just power of Government belonging to his Charge? This Po∣licie is too profound.

Indeed if he had alledged some Experiments of the Govern∣ment which he disswades, to shew that where it hath been set up, since the beginning of the Reformation in Europe, it hath incroached upon the just Power of any State: or if he had shewed that the Fundam••ntall Constitutions and Properties thereof, are destructive to Civill Jurisdiction, as may be made good of other wayes of Church-Government; (I say) if he had been able to alledge and shew any of these things, then indeed he had said something for Caution worth the hearing: but if the contrary of this may be made apparant; name∣ly that the desired Government (if rightly settled) is so farre from aspiring to that Power which belongeth to the State; that to keep all aspiring Spirits in awe, by the Curb of an

Authoritative equality, and to keep all Anarchicall Spirits in Order without prejudice to Christian Liberty; there is no∣thing in this World so fit, as that very way of Government, which is sued for: then surely he is very injuriously Politic in his perswasions, and cautions; but I suppose this may be made apparant very easily, therefore I excuse him not from injurie.

But I beseech you, what is the Power sued for by the Mi∣nisters here? Whether is it a State Power, or a Spiritual and Congregationall Power? if it be none other then that which all the Congregationall Church-Governours challenge to themselves by Divine Right; why is it made a matter of grea∣ter jealousie in these Ministers th••n in Others? is not the same Power as dangerous in the one Partie as in the other? what assurance can He or the Congregationall Church-Governours give, that they shall not abuse their Power so much as the o∣thers will do, seeing they will stand in all Church-Matters by themselves alone, and not acknowledge any Ecclesiasticall Judicature over them in doubtfull Cases; and I doubt they will not make the Civill Magistrate an absolute Judge in Church-Matters? what assurance then can they give, that they shall not abuse their Authority? how shall the Subject be re∣lieved from his grievances, if he be wronged by his Congre∣gationall Brethren in his right to the Ordinances of Christ, or under a Religious pretence in some matter relating to his comfort, or his good name? He hath no competent Judge, but those that have wronged him: Now the Presbyterian Go∣vernment doth yet admit of Appeals to another Judicature: viz. a Classis, or a Synod. And whatsoever Mr. Saltmarsh may apprehend in the depth of his Politicall Jealousie, I weigh it not; but I am very confident, that the New Reformers never thought of that which he layes to their Charge here; namely, that they desire a share of State-Power to be committed to their hands, and that they have a quarrell about this matter with the State, is a hainous Accusation. But whiles he endeavours to cast this aspertion upon others, he doth manifestly accuse himselfe, and involves those for whom he pleads to be really guilty, even of that whereof he injustly accuses the Reforming Ministers: else how can he pretend on their behalfe, that they

have a right to this Power as wel as others? and that they wil think themselves injured if not given? if others have no right to this Power, why should they for whom he pleads pretend to it? and if they may think it an injurie to be deprived of it, then they clearly suppose, and he grants it that it is their due; and if so, why may not others as well as they pretend unto it? Here then in this Case, you may perceive that he mak••s him∣self and those that he pleads for, pretenders to that which he allows not in others; and by his own confession herein, they and he have more of the Prelatical Ambition then can be shewed in any Minister that he knows. He sayes wel, that it is to be feared there is too much of Man in these Contestations; for this Spirit which is now in him, doth covet to envie; For he would have Power denyed to the Party he affects not, not so much because it is not due to them; but because he would not have them to have it, when it is not likely that he himself can obtain it; therefore he pleads, that no Power at all may be permitted to any, to settle any Church-Government at all. For which I suppose, none of the Churches of God, whether of the one or other way, have cause to give him thanks: The Papists who watch for our Dissolution, and Libertines whose part he Acts, will thank him.

I have done with his first point of Policy, which is to stirre up jealousies against the New Clergie. The Second Point is Interest, which is two-fold to Power and in Persons: the In∣terest to Power, hath two Considerations in his Discourse; the one is in 7th. the other in the 10th Section.

His seventh Section tells the State, that there is danger in er∣ring, if it suddenly involve it self into the designes of Eccle∣siasticall Power; he sayes, there is no danger in the not sud∣den incorporating the two Powers; because Moses is not alive to bring the Pattern from the Mount, and a new Star may arise which yet appears not.

I Answer; his Policy leads him here to be a Sceptick in Re∣ligion: For he Reasons thus; something may hereafter be discovered, which shall be better then what is now offered: therefore what we now allow, is not to be made use of. May not I say as well some New Truth may be discovered; Ergo, I will not professe what I now know? some Star may arise, is

lesse then what the Jews Tradition sayes Elias will come. His ground is not so sure as theirs, he tells us onely doubtfully that he may come; and then would make this a warrantable ground to suspend the Settlement of an allowed Government. And is there any Reason in this? But what if no new Star a∣rise? what if these Confusions grow greater, and become ha∣bituall? will not then this Policy prove folly? the silly Pro∣verb might instruct him, that it is better to have half a Cake, then no Bread. But then he sayes, there is no great danger in the not sudden incorporating of two Powers: he takes it as granted, that the two Powers should be incorporated, but that is but his fancie, and neither true Divinity nor good State Pru∣dency: the thing he aims at, is a Delay; but I may tell him, that wiser States-Men then either He or I, wil say, Nocuit dif∣ferre paratis, those that are ready loose by delayes: and see∣ing in all this, he speaks a language which I never heard be∣fore in any Reformed Ministers mouth, speaking of the Re∣formed Ministry; therefore I must again observe that his mea∣ning is to grant, that both Powers may be in one hand; and that the Ecclesiasticall may have Designes, and be abused to break the Civill Power. I confesse, that if the Powers be as he calls them incorporated, they may be abused, whether they be in the hand of the Civill or Ecclesiasticall Minister: but if they be kept distinct in Administration, as they are in nature, and co-ordinate in Authority as they are in vertue, and mu∣tually subordinate to each other in Fundamentall Constitu∣tions, as they are in their Ends; then all this fear will vanish: For this being granted, and Matters thus settled, the Eccle••••a∣sticall can have no design upon the Civill; but as long as he grants the incorporating of both into one and the same hand, he will never avoid this. True it is, the Papall and Prelaticall State doth incorporate both; but if he can shew wherein the Reforme•••• do it, he should have done well to have laid it o∣pen, and suggested a better Remedy then the Dissolution of all Government, which is so farre from a Remedy, that it is worst of all Diseases; and truly it is clear in this his Discourse, and perhaps in his whole way that he practises for his own part, the mixture of Politicall and Ecclesiastiall designs, to make his Pen serve Mens turns, which how he will answer to

God one day, I would wish him to consider sadly if I knew him.

The tenth Section, shews that there ought to be some Pro∣portion in the two Powers, and some Compliance; so that the establishing of the one, doth draw with it some motions in the other. He tells us, that it is hazardous to dis-interest any in the Civill part, he doth alledge France for an example, &c.

All this is rather against his main Conclusion, then for it▪ For if there should be a Proportion and Compliance in both Powers; then he must allow the Church-Government at least so much Settlement, as he doth the Civill, except he will post∣pose the Kingdome of Heaven to the State of the World; and if he thinks it fit, that the Ecclesiasticall State should be Unset∣tled, it may upon his grounds be rationally inferred, that in some proportion he thinks it fit, that the Civill also should be wholly Unsettled; and how justly this may be intended by any that have sworn to God to endeavour the Union and Settle∣ment of the Kingdoms in Peace, I will not now debate. But all this tends in his Aime, to make way for the following and last Section; wherein he recommends the Interest of the dissen∣ting Brethren to the State, and gives advice to suspend the set∣tlement of Government so, as not to determine too suddenly into Hereticks and Schismaticks, in hope that their affections and judgements may be drawne to Unity; whereof in the Close he would give us some Conjecture of possibility.

This I do not at all dislike, but rather approve, that if any thing should move and perswade to any delay of Settlement in Government, it should be the Hope of Union betwixt the Reformers and their dissenting Brethren; and because this is now under tryall, how farre the Unity of dissenting Parties in the Assembly may be gained; therefore I think it very Ra∣tionall and Answerable to the Counsells of Peace, that no∣thing be settled in that matter wherein the difference is, till a full triall be made of the Means of Composing the same: yet to delay the Settlement of other Matters wherein there is no difference at all, is no point of Wisdome, except it be thought wisdome to gratifie the designes of Papists, and hopes of Li∣bertines: Nor is it Justice to refuse the Settlement of a Go∣vernment

allowed, and Voted by the State to those that de∣sire to be under it, because there are some of a different way that decline it: Shall all be kept in suspence and in disorder, because either there is no agreement in some few things, or because some few decline all manner of Government? the Apostles counsell is, That so farre as we are come, we should be like minded, and walk by the same Rule. The Interest a∣gainst a Common Enemie, is not a tye strong enough to Unite some Spirits in matters concerning God: chiefly when such stinging Pamphlets blow the Coals of Dissention, and, with∣out controle, asperse injuriously their Brethren with false Ac∣cusations, to entangle the simple consciences with scruples to foment jealousies, to flatter Worldlings into deceitfull Poli∣cies, and to strengthen the Unruly affections of the unruly Multitude, against the respect which is to be had unto Order and Government, even with a colourable pretence of Reli∣gion. And although I will judge Charitably of the Mans in∣tentions in this Matter; yet truly his writing cannot be ex∣cused from guilt in this kind: I hear he is not a very stayed man, and I conceive he is led in his heat, faster then he is able to discern his way, or to judge the Spirit by which he is led, which in this businesse is very necessary to be done with great advisednesse; and those that in humility mind not themselves in meddling with these Matters, are farre from that temper which will advance Truth and Peace; whereunto I beseech the Lord to direct us in all meeknesse. For from these we are all strangers by nature, therefore we grope like blind Men for the wall, we stumble at noon-day as in the night, and while we look for Judgement there is none, and for salvation it is farre from us. The Lord be mercifull to Us, and teach us to strengthen the things which Remain, which are ready to die, for our Works are not found perfect with our God. The Lord deliver us from the Line of Confusion, which seemeth to be stretched out upon us, and heal our Breaches for Christ his sake. Amen.

Notes

• 2 Tim. 4.2.
• Ezek. 34.16.
• Isai. 2••.18.
• Vers. 24.
• Isai. 32.1.2.
• Vers. 4.
• Phil. 3.16.