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 first Part.

The Querie is,

Whether it be fit yea or no, according to the Principles of true Religion and State; to settle any Church-Govern∣ment over a Kingdome hastily or not: and with the po∣wer commonly desired in the hands of the Ministers?

LEt us look deliberately upon this Querie, and to that effect let us take it into peeces. The parts thereof are three.

First, The thing whereof the Question is made.

Secondly. The Question which is made of that thing.

Thirdly, The limitations of the Thing and Question.

The thing whereof the Question is made, is, of Church-Government over the Kingdome.

The Question made hereof, or the thing sought after, is to know; Whether yea or no it be fit, that any such thing should be hastily settled?

The limitation of the thing whereof the Question is made; is, Whether the Government should be, with the Power commonly desired in the hands of the Ministers?

The limitation of the Question is; Whether that Settle∣ment can be, according to the Principles of true Religion and State?

If now any will enter into a serious deliberation upon the Matter, to resolve himself without partiality in this Questi∣on; he must go orderly to work by a Rule, and not let his mind rove at random, to snatch at incident thoughts: There∣fore in the first place he must needs understand, what is meant by all the words of the Querie: for without this foundation all will be in vain, because the matter not being known which is to be spoken unto, nothing can be said of it to any pur∣pose.

And in the second place, he must be able to compare the particulars understood orderly, one with another if need be, but chiefly with the intent of the Question, to find out by the result of the comparison, what is to be answered upon the whole Matter.

Let us then endeavour to follow these waies.

First, I conceive that by the word Church, is meant a certain number of Souls called out of the world to be Saints; and joyned together in the true profession of Christianity. Or thus: The Church is the Company of Souls, as they are Christs subjects in the world.

I reflect here upon Men as souls, not excluding their bodies; because the soul is the immediate subject upon which Christ doth work; and because men as they are bodies and have out∣ward estates, are properly the immediate subjects upon which worldly Kingdoms work. Yet I do not deny but souls are al∣so in some kind subjected to Superior Powers, Rom. 13.1. but that is onely in relation to the bodily life which they have: and so are Bodies in like manner subjects unto Christ; namely in respect of that spiritual life whereby they are acted through their souls. So we see that one and the same person is two wayes in subjection: one way to Christ, another way to the Civill Magistrate; and if the distinction of this two-fold subjection be rightly understood, and the true foundation thereof cleared, many doubts otherwise insoluble will easily be decided concerning the limits and joynt consistence of the Civil & Ecclesiastical Powers. For as the Soul doth relate the Body in spirituall matters, so doth Christs power in the Church relate to the subjects of a State: and as the Body doth relate to the Soul in outward matters, so doth the Civill Po∣wer

relate to the Church of Christ, that is to Men as they are his subjects. The properties of these relations will determine the Spheres of these Powers, according to the extent of the influence of their vertue each upon other; and according to the subordination of their ends unto the happinesse unto the Whole.

Secondly, I conceive by that which is called Government in General, that is meant the right ordering and guiding of Subjects in the course of their life towards the proper end thereof; and consequently by Church-Government in parti∣cular, I must conceive the right ordering and guiding of mens souls by Christs power in the course of their spirituall life, tending to settle them in a perpetuall communion of happi∣nesse with God the Father and Himself.

Thirdly, By the Kingdome I understand the society of Eng∣lish men, as they are united in their outward life under the Government and Laws which are settled for their Peace and Safety therein.

Now when the Question is of a Church-Government over this Kingdome; the meaning is of a Government that should be settled in and throughout the Kingdome, namely in all the Churches thereof; and not over and above the Authority and Power of the Kingdome. For as the Soul is not properly over the Body, but in it, and this not under the Soul, but united to it, and both are in the same person: so we may conceive of the Church and Kingdome; that as the Kingdome is a world∣ly Society, the Church is not over it, nor it under the Church, but both are united together in one Christian State; as the life of the soul by the Spirit; and of the Body by the outward senses, are in one and the same Man. Thus then the words are to be understood in respect of the matter of the Question; in respect of the Scope or Thing questioned, we must also un∣derstand what is is meant by a Settlement, and by a hasty settle∣ment, and by that which is called fitness.

I conceive that by a Settlement is meant here, an Authori∣tative Determination of all things belonging to the Govern∣ment of Souls, as they are to be practised throughout the Churches of this Kingdome: so that in case of disobedience, such as are refractory against that determination, and di∣sturbe

the publique Peace by disorderly walking, shall be ly∣able to suffer what the Power of the State shall inflict upon them.

By the hastinesse of this Settlement, I conceive is meant, not any rash or unadvised speed; but the suddennesse of that determination without further delayes, proceeding from debatements and deliberations concerning the same.

And by the fitnesse of such a Settlement, I suppose is meant the conveniency, and usefulnesse of the thing, for the pub∣lique good both of Church and State, and the private bene∣fit of souls therein.

As for the limitations added to these parts of the Querie, I wish they had been more plainly set down, for I doubt of his meaning therein; but that You and He may not doubt of Mine, I will declare it; that if I take not His aright, He may (if he think good) rectifie my mistake.

I conceive then by that which he doth call, Power commonly desired in the hands of the Ministers; th••t he doth mean the way of Judicature in Church-Matters, as the Assembly hath de∣sired it to be settled in this Kingdome; of which that he may have a right Character (for I doubt he is mistaken, and not rightly informed of the way.) I will tell you briefly, that it is a Power of Order and Discipline in the House of God; that this Power is not in the Persons, and hands of the Mini∣sters alone; but in the Office of the Eldership, wherein the Minister is the leader of the rest: that this Eldership is made up of Men, gifted, and freely chosen to and for the Congre∣gation by the Brethren, and appointed with the Minist••r over all matters of Church-concernment. That their Office and the Power belonging to it, is not otherwise desired in com∣mon, then as the word of God doth warrant it to be practised, and the example of the best Reformed Churches hath shew∣ed it to be practicable.

By all which you see that I must understand his Querie, as concerning the matter thereof thus. Namely that the thing whereof he doth speak, is concerning the ordering and di∣recting of spirituall matters belonging to the souls of men, which by Christs power over his subjects, is to be executed in the Office of the Eldership, according to the Scriptures; to

bring the Congregation of Saints to a perpetuall communi∣on with God, which is their happinesse.

Of this thing he doth make a doubt; Whether it be fit spee∣dily to settle it in this Kingdome or no? But the doubt is not absolutely of the thing in it self; (for who will call that in question?) but of the fitnesse in respect of the limitation annexed, which is to be determined according to the Princi∣ples of true Religion and State.

It had been worth his labour to have made a description of those Principles, that we should not mistake him in the main matter whereby he would have us to regulate our thoughts in the decision of the doubt: for except He and I understand one another in the same Principles of Religion and State, we shall never be able to square out the conclusion of fitnesse or unfitnesse after the same proportion: for if he measure not his cloth by the same ell which I have; or I by that which he hath, He and I shall never agree in the length and bredth thereof. I'l then tell you my thoughts, which if he reject not, we may come to agree in.

By Religion, I understand a tie whereby the Conscience is bound to subject the soul to God in his true worship.

This tie of Conscience is made up of a Three-fold Coard, which cannot be broken or untwisted without the overthrow of the substance of Religion.

The first is the Doctrine of Truth; by this the Understan∣ding is bound to know God, and believe him.

The second is the practise of Godlinesse; by this the Will and Affections are bound to love God, and yeeld themselves to him in obedience.

The third is the Confession and Profession of both the for∣mer before Men. By this the whole Man in his bodily ser∣vice is made a living and acceptable sacrifice unto God, Rom. 12.1.

The two first Coards are twisted together in one by the A∣postle, when he styleth his Apostleship a service of God, accor∣ding to the Faith of his Elect, and the acknowledging of the Truth after Godlinesse, Tit. 1.1. Where we may observe how these things lie together. 1. The Apostle is Gods servant for his Elects sake; namely to bring them by the Preaching of the

Gospell, to the obedience of Faith, as he expresseth it, Rom. 1. 5. & 16.26. 2ly. His preaching doth this by the proposall of the 〈◊〉〈◊〉 which i after Godlinesse; and this Truth when it is acknowledged, begetteth Faith. 3ly. Observe the cennexi∣on of this acknowledgement with Godlinesse, to be this; that it is not onely inseparable from it, but that the Truth beget∣ting Faith, is measured by Godlinesse, and commensurable to it. So that as nothing is to be counted Godlinesse, which doth not proceed from the acknowledgement of Gods Truth; so nothing is to be counted a Truth begetting Faith, without the practise of Godlinesse. But when Gods Spirit doth twist both these together upon the conscience of the Elect, then the obedience of Faith is begotten in them, which is the pro∣per name of our Christian Religion, as it is inwardly before God in the heart: whereunto if the outward profesion or confession of the mouth before Men, be joyned, which is the third Coard of this tie; then Religion is fully compleated in the whole man. And this third Coard is joyned by the Apo∣stle unto the two former, as a means no lesse necessary to sal∣vation then they. This you have, Rom. 10. 9, 10, 11. where speaking of the summe and substance of our Christian Religi∣on; he saith thus. If thou confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved: for with the heart man believeth unto righ∣teousnesse; and with the mouth confession is made unto salvation: for the Seripture saith, whosoever believeth on him shall not be a∣shamed.

He shall not be ashamed in two respects: First in respect of the event and effect of his Faith, that without fail salvation promised shall follow upon it, and he shall not be frustrate of his expectation. Secondly, In respect of the duty by which his Faith is to be operative towards salvation, namely by con∣fessing the truth of his Faith and Obedience: for if he doth de∣ny this Truth wherein Christ doth reveal himself unto him, and be ashamed of Christ; then Christ will deny him before his Father, and be ashamed of him also, Mar. 8 38. Luk. 9. 26. Mat. 10.33.

These three things then make up the Truth of Religion; and except all three be taken together, the tie of subjection unto God is not compleat.

Thus I have told you as briefly as I could, what I mean by true Religion; now we come to the Notion of Principles.

By the Principles of Religion and State, I suppose he doth mean the fundamentall Maximes, Positions, and Rules of Doctrine and Practise, upon which Christianitie is grounded; and whereupon the peace and prosperity of the Common-Wealth is settled.

Now what these Principles are, by which the whole point of doubt is to be determined, he saies nothing expresly to any purpose, but onely insinuates the matter suspiciously; and as it seems to me for little instruction or edification.

I must then let you know, that the Principles of Christiani∣ty must needs be Three-fold, according to the three tyes of Conscience hereafter mentioned; namely Principles of Truth in Doctrine: Principles of Practise in Godlinesse; and last∣ly, Principles of our publique Profession of both these.

The Principles that are fundamentall in Doctrine, are all such Truths and Positions which bear a Character of Neces∣sity, or are specially recommended to our Faith, as matters of great importance; as that of 1 Tim. 3.16. Without controver∣sie great is the mysterie of Godlinesse: God was manifested in the flesh, justified in the Spirit &c. And that of 2 Tim. 2.8. Remem∣ber that Jesus Christ of the seed of David, was raised from the dead according to my Gospell, and such like, which may have a two-fold Character of Fundamentality, either by some ex∣presse words declaring their absolute necessity; as when Christ saith, Joh. 3.5. Verily, verily, except a man be born of water and of the Spirit, he cannot enter into the Kingdome of God; or by the importance of the matter in it self; though without any in∣timation thereof in the expression; as when it is said, The just shall live by Faith, it might be inferred from the innate proper∣tie of justice, and of life depending upon Faith; that Faith is absolutely necessary for salvation, although the Apostle else∣where had not said, without Faith it is impossible to please God.

These Characters of fundamentall Truths, I thus briefly hint at onely; to shew what must distinguish a Principle from another Truth, in case we should have need to judge of some Positions: Whether they be Fundamental or not; and it is good to walk by known Rules, for otherwise we walk not in the light.

And as in matters Doctrinall, so in matters of Practise there are fundamentall Duties, such as is that of Luk. 13.3. Except ye repent, ye shall all perish: and that of Heb. 12.14. Follow peace with all men and holiness, without which no man shall see the Lord; and from that which the Apostle saith, 1 Tim. ••.5. concerning Charity, That it is the end of the Commande∣ment might easily be concluded; that Charity is a fundamen∣tall Duty, although he had not said elsewhere, If I have not Charity, I am nothing, 1 Cor. 13.2.

And as in the inward Truth of Faith and Godlinesse; so in the outward Profession, there are Fundamental Rules to walk by, which in this case I suppose will be most considerable: because I think that in matters of Faith and Practise, so farre as these relate to the New Creature in the inward frame of the mind towards God, there will be no cause of dispu••e amongst us. But in the outward Confession, Profession and exercise of Religious Duties, as they are to be upheld by way of Govern∣ment for Gods glory amongst men; I suppose the chief doubt of this Question doth lie.

Therefore to resolve the same, the Principles of this kind are more distinctly to be thought upon: and to this effect, I conceive that the outward Profession of Religion is the Pub∣lique Witness-bearing and opening of our selves, to mani∣fest the Truth of our Faith and Obedience due to God to∣wards Men; which can be done onely two wayes, by Word and Deed.

We bear witness to the Truth by word of mouth two waies: First, when we worship God publiquely, calling upon his name in Christ the Lord, Phil. 2.11. and giving praise unto him through Christ, Rom. 15.9, 10. Heb. 13.15. and when we joyn with those that call upon him out of a pure heart in the profession of his truth, and say Amen to that which is pro∣fessed by them, 1 Cor. 14 16.

Secondly. When we give an account to every one that asketh a Reason of the Hope that is in us, 1 Pet. 3.15. We bear witne••s to the Truth in deed, in three sorts of Actions. First, In the Actions whereby we shew that we are in Covenant with God through Christ. Secondly, In the Actions whereby we maintain Communion with the Saints, the Members of Christ.

And thirdly, By the Actions whereby we maintaine Com∣munion with the Ministers of the Word, the servants of Christ in their Ministeriall Charge towards Us.

In the first of these, our Actions are considered as single be∣tween God and Us. In the second, they are considered as co-ordinate to our Brethren: In the third, as subordinate un∣to the Ordinances of God in the Gospell.

In all these Respects, there be certain Fundamentall Du∣ties and Principles of Walking, which if a Christian doth not know and conscionably intend, he doth sin against the Truth of his Profession.

In respect of the first, we are commanded to walk worthy of God as dear Children, and followers of him, as being cal∣led to his Kingdome and Glory, 1 Thes. 2.12. Ephe. 5 1. Mat. 5.44, 45, 46, 47, 48. to do all our matters without mur∣murings and disputings, being blamelesse and harmlesse in a crooked Generation; and holding forth the Word of life, Phil. 2.14, 15, 16. and to this effect, all that are in Covenant with God through Christ in their professed subjection to the Gospell, must intend two main things.

First, As his Disciples, to be baptized into his death, to serve him by bearing his Cross, and by being crucified there∣by unto the World, Rom. 6.3. Gal. 6.14. Mat. 16.24.

Secondly, Such as thus serve and follow Christ, must walk openly in the light before men, and not closely and in dark∣nesse, Joh. 3.20, 21, 22 & 1 Joh. 1.17. Mat. 5.16.

In respect of the second, we are commanded to serve others through love, not using our freedom to give occasion to the flesh, Gal. 5.13.

To walk in all lowinesse and meeknesse, forbearing one a∣nother in cases of offence, and endeavouring to keep the unitie of the Spirit in the bond of peace, Ephe. 4.2, 3. and to bear one anothers burdens, Gal, 6.2.

And to this effect: To consider one another, to provoke each other to love and to good Works, Heb. 10.24.

Not to forsake the Assemblies, as the custome of some was, Heb. 10.25. And still is to partake in the Assemblies the Ordinances in an orderly way, 1 Cor. 11. per. totum.

To remember the Poor, by distributing to the necessities of the Saints, Gal. 2.10. Rom. 12.13.

To avoid such as make Schismes, Rom. 16.17. or bring a∣nother Gospell, 2 Joh. 9.10. Gal. 1.8, 9.

To admonish and warn such as are under sin, and give of∣fence, Levit. 19.17. Mat. 18.15. & 1 Thes. 5.14. & Ephe. 3.14.

In respect of the third, we are commanded to submit to the Rulers that are over us in the Lord, and watch for our Souls, Heb. 13.17. to hearken unto their preaching, and admonitions, with respect unto them for their Works sake, 1 Thes. 5.12, 13. & 2 Tim. 4.2. to joyn in Prayer with them in publique, 1 Tim. 2.1, 2. Act. 6.4. To partake of the Sacraments, Mat. 28.19. & 1 Cor. 11. 24, 25, 26.

These are the Fundamentalls of our publique Profession in the common practise of all men: some things there be which belong to the practise of Ministers in a peculiar manner, wher∣by they are bound to manifest the Truth of Christianity in their speciall Callings, which are chiefly these:

1▪ They must be called as Aaron was, and not take the ho∣nour of the Ministry to themselves, Heb. 5.4.

2. Being called, they must keep the Charge of the House of God, Zach. 3.7. & 1 Tim. 3.15. By Preaching, Praying, and Overseeing the Flock, and Judging the same, and do∣ing all things that Christ hath commanded them, orderly, and to edification, without preferring one thing before a∣nother, 2 Tim. 4.2. Act. 6.4. & 1 Pet. 5.1, 2. & 1 Cor. 5.12.13. Mat. 28.18, 19. & 1 Cor. 14.26, 30. Mat. 28.19, 20. & 1 Tim. 5.21.

According to these Principles and Maximes, the publique profession of Religion must be maintained in the World: As for the Principles of State, I will not reflect upon the Interests of worldly men in State-Matters, which are constant in no∣thing, but in the changeablenesse of Circumstances. But look∣ing upon a State, as it is a Nation united together by Lawes for their own Peace and Safety, the main Interest thereof is this; That the Mutuall Duties of Magistrate and Subjects, be rightly performed.

Now I take the Ground or Principle of the Magistrates Du••y and Authority to be this; that he is Gods Vice-gerent over Publique Societies, to administer Justice, and see good Order settled and observed therein, that Peace may be main∣tained, and Confusion the cause of strife prevented.

As for the Subjects Duty, it is to be in subjection to the Magistrates civill Ordinances; and to assist him with neces∣sary means for the execution of the same, Rom. 13.

And in respect of the Church, the Magistrate ought to be a Nursing Father and Protector thereof, Isai. 49.23.

Thus I have briefly lookt upon this Querie, so farre as it seemeth requisite to discover the properties of the matter which it containeth, that from thence the decision of this doubt may result, by comparing and laying matters together to find their due proportion, towards that which is princi∣pally intended to be found out. The points then where the doubt lyeth, are these Three, so farre as I can understand the matter.

1. Whether yea or no the Right Ordering and guiding of Mens wayes under Christ, according to the Scriptures, by the Eldership, to bring them to Communion with God; should be approved, and without further delay, Authoritatively set Up, and determined in this Kingdome?

2. Whether such a Determination doth stand with the Fundamentall Maximes of saving Truth, of Godlinesse, and of the publique Profession of Christianity, as a thing conve∣nient and usefull for the Churches?

3. Whether or no by the Fundamental Duties and grounds of Justice and good Order settled in this Kingdome, such a Determination be not profitable for the maintaining of Peace and avoiding of Confusion in the State?

Now all the stress doth lie upon the suddenness of the Determination; Whether namely, that be expedient in all these respects yea or no; where again we must call to mind, that by suddenness, is not meant a rash hastinesse without de∣liberation; but onely a suspension of further Deliberations, to fall orderly to the execution of that which is already de∣termined, and needeth no further debate in the Parliament.

Therefore to come to the Comparison of these Matters, with

this point of doubt; we must see what the Consistencie or In∣consistencie will be in every one of the forenamed particulars with this kind of Settlement.

First then we reflect upon the Right Ordering and guiding of Mens wayes under Christ, (which is the proper work of Church-Government.) And doth not this deserve to be set a foot as soon as may be? is there no danger in delaying with∣out cause a thing of so great concernment? doth not this tend directly to the salvation of mankind, to Gods glory, and to the good of his Church? why then if it may be settled in any degree, as in some degree it now may, should it be differred? is it no dishonour to Christ to neglect, or refuse to settle his Ordinances? If then the Right Ordering and guiding of Mens wayes under Christ, is rather inconsistent with a further de∣lay, then with a sudden Settlement; I may refer it to himself to conclude what ought to be done.

But you may perhaps say; No man ever doubted of this; that the Right Ordering and guiding of souls under Christ should not be delayed, but rather speedily settled when it may be had: but we are not sure, that the Government sued for, is the Right Ordering and guiding of Souls under Christ, therefore we may suspend the Settlement. I answer, if this be the exception; then he ought to have shewed Us rather wher∣fore he makes this doubt: then wherefore all Government should wholly be made void and unsettled? For when a Que∣stion is made of Church Government in Generall, no body will otherwise conceive of it then under this Notion; that it is to be taken for the Right Ordering and guiding of Mens lives under Christ; and this being granted, who dare say that it is not fit, that such a Government should be settled without delay amongst those that sue for it? But let us admit of the exception, as it may come under the limitation which is made of Power commonly desired, &c. And upon this ground, let the Question be thus:

If the Power commoly desired, be not in the hands of the Ministers alone (as formerly hath been declared) but in the Office of the Eldership, and that according to the Scriptures; then Querie, Whether this be inconsistent with a sudden Settlement, yea or no? Whether the Right of Guiding and

Over-seeing Mens Souls, be committed in the Scripture to any but unto the Eldership? Whether in Nature, it can be∣long to any more properly then unto them? Whether a free chosen Eldership, is not to be trusted with the Charge of Souls in ordinary, rather then any other sort of men whatsoever? and if all this be so, what inconsistencie then is there be∣tween this Power, and a sudden Settlement? Where is the danger? nay, is it not rather dangerous and unjust, to refuse it by a needlesse delay? But now his expression running under the Generall Terms of Power commonly desired in the hands of the Ministers, doth infuse a prejudice, and mis-inform people of the Ministers desire: whereby he doth maintain a jealousie in the minds of the simple against his Brethren; and if by this means a disrespect is cast upon the Ministerie it self; and if he in so doing, doth strengthen the hands of a prophane and dis∣solute Generation, which seeketh nothing more, then to re∣ject wholly the Yoke of Christ, and live without controle in all disorderly wayes: If I say by this manner of dealing in this matter, he doth all this; I leave it to the serious disquirie of his own Conscience; whether or no he ought not to re∣pent, and use means, to redress these evills whereunto he gives occasion.

As for the Fundamentalls of Truth and Godlinesse; is it any way inconsistent that there should be a present Settlement of Eldership, which cannot be imagined to be without power to deal by Scripturall wayes, and lawfull means with such persons as overthrow the Faith, and are heretical, scandalous, and disorderly?

Doth not the Apostle injoyn Timothy in the very first place, to take notice of those that Teach other Doctrine; to charge them not to do so; that is with Authority to repress them? 1 Tim. 1.3. Is there not a Woe denounced to those that give Scandalls? Mat. 18.7. And is there no cause to grieve for the Abominations committed without controle within the Church, Ezek. 9.4. and if we should grieve for them; should not means also be used which God hath appointed, to take them out of the way? 1 Cor. 5.2. why then should we hinder a Settlement of those Means? Is there any danger in a speedy course to repress prophaness, to rectifie disorderliness, and to

cure ignorance? and what benefit can redound to Godliness, by deferring the Discipline and Order by which it should be upheld? Truly it is so farre from thence, that even a great and dolefull disadvantage doth come thereby to the Gospell, to the weak in Faith and simple ones, and to all the upright in heart, who are made fad by these Distractions: and that any who beareth the name of a Minister of Christ, should help to increase their sorrows by obstructing the remedies, and dis∣solving all wayes of Government; is a double grief to Godly souls.

And if in the Nature of Truth and Godlinesse, there is no∣thing to be found inconsistent with this Settlement, but all doth call for the hastening of it; what shall we conceive of the publique Profession thereof? is it to be imagined, that the Fundamentall Maximes of the Religious Profession of Christi∣anitie, should afford any thing whereby a Settlement of Go∣vernment in the Church of God should be diswaded? Is not God the God of Peace and Order, and not of Confusion? Nay, doth not every part of that Profession call aloud for a Settle∣ment of Government with all possible speed?

First, look upon Christ the Apostle and High Priest of our Profession, is He not upon his Throne, and in his Kingdome, to Order it, and to establish it with Judgement and with Justice? Isai. 9.7. Hath he hitherto shewed no judgement to the Gentiles? Mat. 12.18. And if we do acknowledge him the King of Souls, and our King to whom we have given up our Consciences in the Covenant of Grace, and with respect hereunto in a Nati∣onall Covenant one with another. And if we make this our greatest glory to be counted his Disciples, and to be under the Government of his Discipline: shall we deliberate yea or no, whether we should suffer his wayes of judgement to take place amongst us? will he not be angry if we demurre upon the Matter? and shall we escape perdition if we lie under wrath? Psal. 2.12. Truly there can be no cause so pregnant to kin∣dle his anger against a Nation, as is this very neglect of giving him his due over Mens souls.

As for the Duties of this Profession, whether requisite in the Members or the Ministers of the Church; do not they all highly oblige us to further a speedy settlement of Government? are

they not all either wholly interrupted in some places for want of it; or every where under contempt and in disorder, be∣cause no Government is no where settled?

For if all are bound to follow Christ Professedly even un∣der the Cross; are they not then also obliged in conscience, even though they should suffer persecution for it, to further the Settlement, of that power wherein Christ may Rule over them by his Ordinances? And if all are bound to walk open∣ly and orderly in the publique light; and if this cannot be done in a society of Saints, without an agreement and some settlement in the wayes of Christs publique Ordinances (wherein every one that is called by his name, and doth glo∣ry in his service, may find directions how to approve himself, without blame in the midst of a crooked Nation;) then it is evident that every one is bound in conscience to desire this a∣greement of Saints in Government; and the settlement of their wayes in the Ordinances of Christ without delay: but the first is true; therefore also the second.

And if we are also commanded to endeavour to keep the Unity of the Spirit in the bond of Peace without delay; and this cannot be brought to passe effectually, without an agree∣ment for settling of Church-Government; then certainly we are all bound in conscience to seek this Agreement without delay; but we are all commanded to endeavour the first, without delay; and it cannot be had without the second; therefore we are also bound in conscience to seek for the se∣cond without delay.

Again, If Christians in their publique Profession, are bound to consider one another as Members of the same body, to pro∣voke daily each other to love and to good works; and this cannot be done without the settlement of their Comember∣ship under Christ in his Government; then the Settlement of this Comembership under this Government, is to be intended without delay; but that ought to be done daily, and cannot be done without this; therefore this Government ought to be settled without delay.

If Christians should come orderly to the Ordinances of the Covenant, and renew the Memoriall thereof in the House of God as often as may be; for the strengthening of their Faith,

and mutuall Edification in love; and this cannot be done comfortably, without the advancement of Church-Govern∣ment to a Settlemen; then the Government should be settled without delay: but the former of these Duties is requisite, and cannot be done without the latter; therefore the latter is to be put in execution without delay.

Furthermore all are bound to preserve themselves from the guilt of Schisme, and to avoid such as give occasion thereun∣to; but without the Settlement of some wa••es, and agreement in Government, it is not possible to do this effectually, or to avoid the scandals of Division; therefore the Settlement of the way of Government, is to be intended without delay.

And concerning the Duty of mutual Admonition, to recti∣fie the unruliness of Brethren, and to take away publique Of∣fences; is it possible to perform it to any purpose of Edifica∣tion, without an agreement and settlement of the wayes of Brotherly Relation, under the Government of Christ in his Ordinances, of Judgement? and if without this, that can∣not be done: are not those guilty of all the Offences which now are Remediless in the Churth and State for want of Go∣vernment; who disswade the Settlement thereof?

Thus we find nothing in the things which all ought to do in the publique Profession of Christianitie, which is any way inconsistent with the Settlement of Church-Government; but contrariwise every thing doth mainly require it: and if we look further upon the things which are Fundamentally to be done by the Ministers in their publique Profession of the Gospell, either in generall for the keeping of the Charge of Gods House, or in particular, for the Preaching of the Word; for the Ruling of the Flock, for the setting forth of the Wor∣ship, by labouring publiquely in Prayers, and administring of the Sacraments without disorder and confusion: If I say we look upon these Duties of the Ministeriall Profession, to see what their consistency is with a Settlement of Government without delay: do not all these Duties utterly loose their edi∣fying vertue, and become a kind of reproach and derision to the prophane World, for want of this Settlement of Church-Government amongst Us? And doth not this neglect of Gods House bring a guilt upon the State; because we will have our

own worldly ends, before we give Christ his spirituall Righ•••• over us? Therefore nothing doth more require this suddain Settlement of Government, then the Ministeriall Duties of the Publique Profession.

As for the true Principles of State, which can be none o∣ther then these. 1. That Justice ought to be maintained by wholsome Lawes and Statutes. 2. That good Orders ought to be settled in all Publique Societies. 3. That Confusion and the causes of Strife and Divisions, ought to be prevented. 4. That the Means of Peace, of Love, and Safety, ought to be procured and settled by publique Authority: I say, in re∣spect of all these Maximes, if a needless delay of settling Church-Government, be wholly contrary to their sense and purpose; then I suppose it will not be thought good Policie to deferre that Settlement any longer, then it is impossible to establish it: But there is no such impossibility now, for the State of this Kingdome; to settle by their Authority the Or∣dinances of Christs Power amongst their Subjects; therefore it is wholly inconsistent with the true Principles of State, as well as of Religion to deferre any longer the Settlement of the so much longed for Church-Government.

I love not to play the States-man, and to reflect upon the Interests of Parties, to shew the Advantages which each might reap (so farre as their ends are laudable) from this Settle∣ment of Christs Power amongst us: nor will I enter upon the Consideration of all the dangerous Consequences which the long discontinuance and unsettlement of Church-Govern∣ment doth threaten the State withall from within to weaken it, and from without to betray it to cunning Adversaries that lie in wait to take advantages: I say, I love not to dive much into these things, although the last might to good purpose be insisted upon here, (chiefly in respect of the Designes of Pa∣pists and Prelates, who will never gain ground upon us again, but by our inward unsettlement.) But one thing I will say; that as it is a high dishonour unto God, and the greatest that a State can do unto Christ; not to allow him to Order and guide his own House, by his own Lawes within their Ter∣ritories; and by his own Officers rule his own Subjects, which are the souls which he within their habitations hath bought,

and doth call unto himself; so he will no doubt severely re∣venge such an injurie with deserved judgements; and put down the Power and Authority of those in this World, that will not suffer his Power and Authority to take place in his Mount Sion. He will break them with a Rod of Iron, like a Potters Vessel all to pieces: Therefore be wise now O ye Kings, and be ye instructed ye Rulers of the Earth.

And if the Tenor of the Nationall Covenant hath been judged a true Maxime of State, to unite and settle the King∣doms both joyntly and severally in Peace; and is to be obser∣ved Conscionablely by all, as a thing sworn unto by the Mem∣bers of the Representative Body of the Kingdom, who in the presen••e of the Great God of Heaven and Earth (who will not suffer those to be unpunished that take his Name in vain) have bound themselves to perform it: Then I suppose that the needless (that is to say, the meer Politicall, Subtile and Cun∣ning) delay of settling that Church-Government which is most Consonant to the word of God, and the example of the best Reformed Churches, will not be found expedient, but very hurtfull to the whole State and the Members of the Hou∣ses: for if their Oath hath made this endeavour of settling this Church-Government when it can be done, a necessary dutie unto them in respect of the State; then I hope that they will understand thus much, that he who knoweth the Secrets of all hearts, will be able to discern the purpose and aime, for which the performance of such a Duty when it may be performed, is deferred, no State end will give him satisfaction in this mat∣ter: and we all (I say, we chiefly that are Remembrancers on Gods behalf to Men of their Duties) should let the Magi∣strate as well as others, know what God requires of them: we are bound to put them in mind of their Dutie in this case; namely that God expects a performance of vowes made unto him without all delayes; and that he doth not allow of any By-ends, in a businesse to which the Conscience hath bound it self towards the Lord: Therefore the counsell of Gods Spi∣rit in Ecclesiastes, is to be laid to heart, which saith thus, Chap. 5.4. When thou vowest a vow to God, deferre not to pay it, for he hath no pleasure in Fools; pay that which thou hast vowed: In a word then to perswade the Magistrate to deferre the pay∣ment

of his Vow to God upon State Considerations, and Po∣litic intents, is to perswade him to play the foole and to be guiltie of the judgement denounced in that Woe, which is threatned them that are wise in their own eyes, and prudent in their own sight, Isai. 5.21. Let therefore no man deceive himself; if we are Christians not in Word, but in Deed, we must believe that all the wisdome and State Politie of this World, is meer foolishness with God; because it is written, That he will take the wise in their own Craftinesse, 1 Cor. 3.18, 19.

I have done with the First Part of this Discourse, wherein I have endeavoured to shew you an Unpartiall Way of resol∣ving the Doubt which he hath preposed: Now I come to the Second Part, wherein I am to look upon his Manner of pro∣ceeding for the Determination thereof, to see how farre it doth reach the Aime of advancing Truth and Peace.

Notes

• Rom. 1.17.
• Heb. 11.5.
• Heb. 3.1.
• Phil. 2.15.
• Psal. 2.