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. Dury, John, 1596-1680. This text is an enriched version of the TCP digital transcription A37064 of text R24917 in the English Short Title Catalog (Wing D2851). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 155 KB of XML-encoded text transcribed from 37 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A37064 Wing D2851 ESTC R24917 08691095 ocm 08691095 41545 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A37064) Transcribed from: (Early English Books Online ; image set 41545) Images scanned from microfilm: (Early English books, 1641-1700 ; 1258:3) 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. Dury, John, 1596-1680. Hartlib, Samuel, d. 1662. [6], 64 p. Printed for Richard Wodnothe, London : 1654. "To the reader" signed: Samuel Hartlib. Reproduction of original in the Union Theological Seminary Library, New York. eng Saltmarsh, John, d. 1647. Christian union. A37064 R24917 (Wing D2851). civilwar no A demonstration of the necessity of settling some Gospel-government amongst the churches of Christ in this nation. Held forth in an answer t Dury, John 1654 28545 39 0 0 0 1 0 17 C The rate of 17 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2005-11 TCP Assigned for keying and markup 2006-03 SPi Global Keyed and coded from ProQuest page images 2007-04 Ali Jakobson Sampled and proofread 2007-04 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion 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. Saltmarsh did once endeavour to hinder the Settlement of all Church-Government in the NATION . Written in the Year 1646. by Mr. John Dury , Minister of the Gospel . 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 ; LONDON , Printed for Richard Wodnothe in Leaden-hall-Market , next door to the Golden Hart , 1654. To the READER . Christian Reader , I Have thought good to publish at this time , this Answer of Mr. Dury's to Mr. Salt-marsh , though written some years ago , viz. in the year 1646. because it may be now happily more seasonable , then when he first did Penne it . It was not published then , because some other Answers were then put forth , which did seem to give satisfaction to the multitude , though they were not written so Vnpartially , and with that moderation of Spirit : But seeing the times seem to be now ripened for some kind of Settlement , and the inconveniencie of the Delay , which Mr. Saltmarsh did then plead for , is more fully discovered then was then fore-seen ; hence perhaps it may fall out , that the way of Vnprejudicate Orderliness , which is here held forth , may be thought worth some due Consideration amongst the Churches , and by Gods blessing may prove some help to such as are willing to Associate themselves without any pretence to Worldly Power to impose the same upon others , but onely to make use amongst themselves of Gospell-Ordinances for mutuall Edification . Mr. Saltmarsh did then stumble at the pretence of Power to settle the Churches of the Presbyterian Way , with Authority over others , which perhaps might be in the thoughts of some Ministers ; but I suppose it is now evident , that none do any more affect any such Dominion over their Neighbours as he apprehended ; yet that there ought to be some Orderly Way of Government in the Societies of Saints , which are the House of God , I suppose will be without all dispute ; and how far that may be settled amongst the Saints , and approved by a State , this Treatise will in some measure I hope manifest . And that Mr. Duryes meaning may not be mistaken , as if he would have the Magistrate to impose by Humane Authority , the Ordinances of Christ , which he counts such , and suffer none to have liberty but such as practise the Way which he approves : I have added unto this Treatise , a Discourse which the Author sent unto me upon another occasion to be Communicated unto Captain Coysh of Worthy Memory , wherein he opens himself concerning the Magistrates Duty as a Christian in advancing Church-Government as it is Nationall , which perhaps may at this time also be more seasonable then formerly it could have been , to worke Peace and Vnity amongst the Professors of the Truth : and that it may worke somewhat towards this effect , I offer it unto Thee , and beseech the Lord to blesse it , in whom I rest ever , Thy faithfull Friend and Servant , Samuel Hartlib . Faults escaped in Printing . Page 5. line 5. for a Kingdom , read the Kingdom . p. 3. l. 5. f. happiness unto , r. happiness of . p. 21. l. 24. f. 4th . Ch. r. 14th Ch. p. 28. l. 26. f. is to Gods will , r. is according to Gods will . p. 35. l. 20. f. hot , r. not . An Introduction to Mr. Samuel Hartlib . Shewing the End of Mr. Saltmarsh his Querie , and the Heads of the Answer to be given to it . Loving Friend , YOu know you can command the discovery of my judgement in all things , which have any reference to the advancement of Truth , and the Counsels of Peace . Therefore although Mr. Saltmarsh his Pamphlet is scarce worth the Answer , yet I shall not leave your desire unanswered , so far as my poor Talent can be useful in this kind , and time will permit . Some scrupulous Consciences ( as these times are ) may be staggered with his Suggestions : and there is a Method of Error in that way of starting matters which he has followed , fit to seduce and entangle the ignorant , and such as are partially prepossessed against their Brethren ; and yet he perhaps himselfe without any set purpose may be unawares led into it ; for a deceived heart doth turn men aside , that they cannot deliver their own souls . Sure I am he is full of prejudicate thoughts , and by reason of the same hath lost his true Aime , and the way of Resolving his own Querie . For he that makes a Querie , should at least seem to make a doubt thereof , and then endeavour either to shew , or to seek the way how to resolve it without partiality . But Mr. Saltmarsh seems not to intend any such thing ; because his whole Discourse is framed onely to raise doubts in the weaker , and not to crave the opinion of any , or to receive the resolution of his Querie from the Wiser . Perhaps some good opinion of his own Sufficiency , ( sure is was no fear of insufficiency ) to determine so weighty a matter , hath made him thus forward to perswade the continuance of our Unsettlement in Government . But I suppose his ingenuity may be such , that although he made at first no doubt of determining his Querie ; yet his Determination thereof may be made upon after thoughts doubtfull to himself . Therefore I shall endeavour as briefly as may be , to let you see how a Doubt of this nature should be resolved . But before I enter upon this Taske , I would desire him ( if I were acquainted with him ) to Answer a Question , whereby he would perhaps clear a doubt of mine , touching his Ingenuity in handling this Querie ; which when I have done , I shall tell you how I purpose to proceed in Answering it . My Question is , Wherefore in the place of the Scripture , 2 Cor. 10.8 . ( quoted in his Title Page ) he hath changed the words of the Text , putting in stead of Edification , the word Instruction ? There is no likelihood that this is a fault of the Printer ; or if it had been his fault , that it would have been left uncorrected , the words being so much different . But every one that readeth Mr. Saltmarsh his Discourse , and taketh notice of his Aime , will easily find that the one word is purposly put for the other , to forestall the mind of the unwarie and simple Reader , by whom Quotations are not examined , with a Notion as from the Word of God , which may prepare him to receive without scruple that which he intends afterward to insinuate and deliver . Namely that it is fit the Ministeriall Charge should be restrained by the Civill power onely to Teaching . If this be not his aime , I would pray him to let me know ingenuously how the alteration doth come ? But if he had this subtilty in his Aime , as a man may suspect he had ; then I must tell him ingenuously , that I wonder he durst do so , not onely in a matter of such consequence , but chiefly in respect of the Word of God . I say again , I wounder he should dare to do so in respect of the Charge which the Apostle giveth him , To hold fast the form of sound words delivered unto him , 2 Tim. 1.13 . For if this be his practise to alter the sound words of the Spirit , I would tell him that in so doing ▪ he doth make his first words of his Title Page to be found fals ; wherein he doth pretend the advancement of Truth and Peace . For if he dare presume to corrupt the Word of God , for the easier Introduction of some opinion of his own ; what Truth can we find to be in him ? or what Peace can he expect from any that perceiveth this deceitfull dealing , and how will he answer it to God , that saith , Add thou not to his Word , lest he reprove thee , and thou be found a lyar , Prov. 30.6 . He that doth alledge the Word falsely , will have no great care to divide it rightly , and apply it truly . I speak this upon a supposall , which I would have him to take away , by shewing how the Word of the Text comes to be Changed . For I rejoyce not in iniquity , but in the Truth as Charity doth command me to do , 1 Cor. 13.6 . Now I will tell you how I purpose to proceed in Answering his Querie , if God permit . First , I will reflect upon the Question in it self , as a matter of serious Deliberation , which may be considered for the advancement of Truth and Peace . Secondly , I intend to reflect upon the Question , as he doth handle it , to observe what Truth is in his Decision , and how farre the Way which he doth suggest , is like to produce Peace . Thirdly , I will endeavour by Gods Assistance , to sughe● a Word of Advice upon the whole Matter , which may be usefull to prevent the increase of Error and strife . 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-Government over a Kingdome hastily or not : and with the power 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 Settlement 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 Question ; he must go orderly to work by a Rule , and not let his mind rove at random , to snatch at incident thoughts : Therefore 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 purpose . 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 outward estates , are properly the immediate subjects upon which worldly Kingdoms work . Yet I do not deny but souls are also 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 Power 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 particular , 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 happinesse with God the Father and Himself . Thirdly , By the Kingdome I understand the society of English 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 worldly 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 understand what is is meant by a Settlement , and by a hasty settlement , and by that which is called fitness . I conceive that by a Settlement is meant here , an Authoritative Determination of all things belonging to the Government 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 disturbe the publique Peace by disorderly walking , shall be lyable 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 publique good both of Church and State , and the private benefit 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 desired 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 Ministers 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 Congregation 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 common , then as the word of God doth warrant it to be practised , and the example of the best Reformed Churches hath shewed 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 directing 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 communion with God , which is their happinesse . Of this thing he doth make a doubt ; Whether it be fit speedily 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 Principles 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 Understanding 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 former before Men . By this the whole Man in his bodily service is made a living and acceptable sacrifice unto God , Rom. 12.1 . The two first Coards are twisted together in one by the Apostle , when he styleth his Apostleship a service of God , according 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 cennexion of this acknowledgement with Godlinesse , to be this ; that it is not onely inseparable from it , but that the Truth begetting 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 proper 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 Apostle unto the two former , as a means no lesse necessary to salvation then they . This you have , Rom. 10. 9 , 10 , 11. where speaking of the summe and substance of our Christian Religion ; 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 righteousnesse ; and with the mouth confession is made unto salvation : for the Seripture saith , whosoever believeth on him shall not be ashamed . 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 confessing the truth of his Faith and Obedience : for if he doth deny 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 Christianity 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 lastly , 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 Necessity , or are specially recommended to our Faith , as matters of great importance ; as that of 1 Tim. 3.16 . Without controversie great is the mysterie of Godlinesse : God was manifested in the flesh , justified in the Spirit &c. And that of 2 Tim. 2.8 . Remember 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 expresse 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 intimation thereof in the expression ; as when it is said , The just shall live by Faith , it might be inferred from the innate propertie of justice , and of life depending upon Faith ; that Faith is absolutely necessary for salvation , although the Apostle elsewhere 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 Commandement might easily be concluded ; that Charity is a fundamentall 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 Government 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 Publique Witness-bearing and opening of our selves , to manifest the Truth of our Faith and Obedience due to God towards 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 professed 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 Communion 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 between God and Us . In the second , they are considered as co-ordinate to our Brethren : In the third , as subordinate unto the Ordinances of God in the Gospell . In all these Respects , there be certain Fundamentall Duties 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 called 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 murmurings 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 thereby 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 darknesse , 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 another 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 another Gospell , 2 Joh. 9.10 . Gal. 1.8 , 9. To admonish and warn such as are under sin , and give offence , 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 , wherby 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 honour 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 doing all things that Christ hath commanded them , orderly , and to edification , without preferring one thing before another , 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 nothing , but in the changeablenesse of Circumstances . But looking 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 maintained , 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 necessary 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 principally 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 convenient 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 deliberation ; but onely a suspension of further Deliberations , to fall orderly to the execution of that which is already determined , 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 Inconsistencie 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 without 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 delay , 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 wherfore he makes this doubt : then wherefore all Government should wholly be made void and unsettled ? For when a Question 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 belong 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 between 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 dissolute Generation , which seeketh nothing more , then to reject 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 repent , 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 sad 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 dissolving all wayes of Government ; is a double grief to Godly souls . And if in the Nature of Truth and Godlinesse , there is nothing 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 Christianitie , should afford any thing whereby a Settlement of Government 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 Settlement 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 Nationall 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 kindle 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 , because no Government is no where settled ? For if all are bound to follow Christ Professedly even under 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 openly 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 glory 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 agreement 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 agreement 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 second without delay . Again , If Christians in their publique Profession , are bound to consider one another as Members of the same body , to provoke daily each other to love and to good works ; and this cannot be done without the settlement of their Comembership 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-Government 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 thereunto ; 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 rectifie the unruliness of Brethren , and to take away publique Offences ; is it possible to perform it to any purpose of Edification , 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 cannot be done : are not those guilty of all the Offences which now are Remediless in the Churth and State for want of Government ; 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 Worship , 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 edifying 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 other 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 respect 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 Ordinances 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 Settlement 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-Government 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 Papists 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 Territories ; 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 revenge 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 Kingdoms both joyntly and severally in Peace ; and is to be observed Conscionablely by all , as a thing sworn unto by the Members 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 Cunning ) 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 Houses : 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 matter : and we all ( I say , we chiefly that are Remembrancers on Gods behalf to Men of their Duties ) should let the Magistrate 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 Spirit 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 payment of his Vow to God upon State Considerations , and Politic 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 resolving the Doubt which he hath preposed : Now I come to the Second Part , wherein I am to look upon his Manner of proceeding for the Determination thereof , to see how farre it doth reach the Aime of advancing Truth and Peace . The Second Part. The Querie . Whether it be fit according to the Principles of true Religion and State , to settle any Church-Government over the Kingdome hastily or not ; and with the Power commonly desired in the hands of the Ministers ? I Have hitherto delivered my Sense of this Querie , and by way of Deliberation , shewed what answer should be given 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 examine 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 Conclusion : 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 , without Method or Coherence . He is brief and dark , and doth presuppose some things which must be expressed in the examination 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 Kingdom , 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 administer Church Government , Sect. 8.9 . 4. From the Interests of State , and of the Dissenting Brethren , 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 , wherby 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 contrary may be asserted for a Truth ; namely that where a People is ignorant of their Dutie , and doth want sutableness to perform it towards Superiours , there Government ought to be constituted without delay ; lest their Unruliness and Unteachableness become Habituall : for the want of Government doth make a People wild . Thus then the Assertion is not Universally true . But perhaps he will say , That in matters of Religious subjection , 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 . Chapter of the Epistle to the Romanes , the Apostle doth teach Christians 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 despise 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 either of these befall him , the Apostle declares it to be a sinne , from vers . 4. till the end of the Chapter , and chiefly concerning 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 Apostle speaks clearly of a Rule , by which every one is to govern himself in his own private actions : namely that he ought to abstain from that which he cannot do in Faith , and whereof 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 perswaded 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 Romanes 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 incident unto them , and did not exempt them from that Obligation , nor did make Church-Government a thing unfit for their edification in Godlinesse ; I know not why it should exempt 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-Government 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 persecution , 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 appointed this necessity to follow the Gospell preached , or the preaching of it ; it is no Truth to say ; That whatsoever bringeth 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 exercising 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 necessity 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 Commandements 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 Profession of Religion , are no lesse essentially requisite in Christianity , then the Principles of Faith , although the Principles 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 accidentally , by reason of the evill world which hates the Godly without a cause . I say , that herein he gives himself an Answer , 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 nature : from whence you see that the generall ground of his Reasoning in the first Section , is not true , as he doth presuppose it ; namely that whatsoever doth necessitate a People either 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 accidentally , 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 Proposition 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 miseable ; this you see is evidently false , and therefore the Conclusion which he intends to inferre , doth not hold true ; namely 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-Government 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 Consequences , and the Coherence of Matters which he layes together , let us proceed to set all his Arguments in their Order distinctly . 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-Government is to be imposed upon them . The first Proposition of this Argument hath been now examined , and found false ; his Discourse runnes upon the proof of the Second ; namely that the settling of any Church-Government , 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 admitted 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 nature , and by it self , put them upon the Practise of that wherein 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 observing this , hath gone on in his Reasoning to prove the other Proposition ; namely that the settling of any Church-Government whatsoever , will bring the People upon the Practise of that wherein it is impossible they can be fully perswaded 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-Government be brought upon them . But this People is generally untaught in the nature and grounds of all Church-Government ; 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 themselves . First then , I do not see that the first Proposition of this Syllogisme is true , and that this is a good Consequence ; namely because a People is unraight , and not able to judge of the nature 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 Consciences ; that they shall not be constrained to any thing whereof they cannot be fully perswaded . 3. Because it connot be made out , that every one who is to be under Government 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 practise 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 strengthened , 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-Governours in the wayes of Government , so narrowly that he must needs know all what they do , or else be subject in nothing . It is another thing to be fully perswaded in mine own mind of that which I must do ; and another to be fully perswaded 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-Government 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 Government 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 Government , 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 Government are intrusted ; yet you will be obliged by way of obedience , to Practise that which the Government shall injoyn you to do , and that may be for ought you know , something 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 also take too much upon me , to have all unsettled till I be satisfied ? 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 particular Aime , God alone doth know the Secrets of Hearts ; but two things I must add : First , That the Nature and Property 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 believe 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 Government is that which is settled according to Gods will , and consequently that it ought to be so settled ; and that it belongeth 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 assent thereunto : and this I conceive is enough to make them capable of Government . Therefore although I will not deny , 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 therein , vers. 8. Therefore although it may be true , that the greater part of the People is untaught of the nature of the Government ; 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 Consequence , because the multitude is not yet fully taught and made to understand the Reasons of Government , that therefore no Government should be settled upon them : for the very settling of that Government which Christ hath appointeth , 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 untaught 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 reflect 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 , because it hath greatest affinitie with the first . For the first taketh 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 Parochiall 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 sutablenesse 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 according 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 become 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 against the nature of Christs life , or Description of himself , and against the properties of subjection due to him , or the sutablenesse which he doth seek in those that are to submit to his Commandements . But his meaning is perhaps , that the Constitution of Government over Parochiall Congregations is against all this : or as he sayes , that all this cannot be fulfilled in any Parochiall 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 Government , 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 reason 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 Substance , 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 Government 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 libertie to speak somewhat to no purpose , or to some other purpose 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 Uselessenesse 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 conseqently is contrary to the Nationall Covenant , ought not to be settled upon them ; but the settling of any Church-Government 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 enough to have said so ; he doth alledge onely the Peoples inclination to that which the State sets up ; saying , that experience 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 inclined 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 rather 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 Government 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 shadow 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 ignorant 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 Brethren , 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 resolves their Conscience in this Querie ▪ Whether the Religion 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 Ordinances 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 Negative 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 Government 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 Government 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 desired : 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 Government 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 Practise 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 inconsiderate , but a prudent speed ; then the Conclusion is true . And I suppose that hitherto this counsell hath been followed , and wil be followed by those that are in place of Authority . But yet because the premises according to his sense are doubtfull , and may be misunderstood ; 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 Practise of Christ , and of his Apostles , in that wherein the Cases are alike , and their Actions not extraordinary , but of an ordinary nature and imitable . Now then if he can make it appear , 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 relates 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 Reformers of Religion in our times . For the slownesse which he seeks , is a Dilatory and lingering off putting of matters readie 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 respect 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-Government , which I suppose was not at all therein : and he condemns 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-sequitur : For it is no consequence . If Christ settled not his Government by Miracle : Ergo , the settling thereof by Ordinary Means as soon as may be , is not necessary : for it was not expedient to be settled by Miracle , but by the Ordinary Ministry 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 conclude , 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 settle 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 Gentiles 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 ashamed , 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 unbeseeming 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. Coleman followes ) concerning the Power of the Civill Magistrate 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-Government , as of the Unsettling of all Spirituall Government , which Mr. Coleman aims at , to make the Civill Magistrate 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 Obedience 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 against Gospell-Government it selfe , and not against the supposed Government desired , to be in the hands of the Ministers . 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 therein , 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 Magistrate 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 convicted of the Righteousnesse thereof . Do not you think that Nebuchadnezzar and Darius did well in publishing their acknowledgement 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 considered , 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 Confusion 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 Thousands 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 cannot 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 otherwise 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 Conscience free willingly submit himselfe , as it is promised 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 incapable 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 Ordinances of Christs Government belonging to his Ministry ? And if he should be called to a whole Flock of such souls , that desire 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 Unblameable 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 Catechise them , will without noise of the Axe or Hammer , wherof 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 taken 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 settled , 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 Government upon the Nation by the Power of the State , without the power of the Word , did this : Ergo , this is not to be Practised . 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 according 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 Popery , the Word was not plentifully known , the Vision was precious 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 apprehension , in like manner I will let you know . Nor will I here insist to examine all after a Syllogisticall way , to see how exactly 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 Resolution to take a course to prevent it by any thing that will do the turn , whether just or no . Now in true Christian Prudencie 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 considered 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-Government , 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 Minister 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 Prudently without any such uncharitable grounds of evill surmising Policie , secured it selfe from the danger which he doth represent 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 Brethren : 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 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 many ; that some strive for Pre-eminencie , as the two Brethren did ; that the hottest Controversie is for Power , that this discerns dispositions . 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 Power 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 Ministerie , 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 expedient , that the State should not suffer any Minister to have the just power of Government belonging to his Charge ? This Policie is too profound . Indeed if he had alledged some Experiments of the Government 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 ; namely 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 nothing 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 Ministers 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 greater 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 others 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 relieved from his grievances , if he be wronged by his Congregationall 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 Government 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 himself 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 Interest 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 erring , if it suddenly involve it self into the designes of Ecclesiasticall Power ; he sayes , there is no danger in the not sudden 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 Religion : 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 arise ? what if these Confusions grow greater , and become habituall ? will not then this Policy prove folly ? the silly Proverb 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 Prudency : 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 differre paratis , those that are ready loose by delayes : and seeing in all this , he speaks a language which I never heard before in any Reformed Ministers mouth , speaking of the Reformed Ministry ; therefore I must again observe that his meaning 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 mutually subordinate to each other in Fundamentall Constitutions , as they are in their Ends ; then all this fear will vanish : For this being granted , and Matters thus settled , the Eccle●●asticall 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 open , 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 Proportion 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 postpose the Kingdome of Heaven to the State of the World ; and if he thinks it fit , that the Ecclesiasticall State should be Unsettled , 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 Settlement 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 dissenting Brethren to the State , and gives advice to suspend the settlement 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 Rationall and Answerable to the Counsells of Peace , that nothing 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 Libertines : Nor is it Justice to refuse the Settlement of a Government allowed , and Voted by the State to those that desire 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 against 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 , without controle , asperse injuriously their Brethren with false Accusations , to entangle the simple consciences with scruples to foment jealousies , to flatter Worldlings into deceitfull Policies , 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 Religion . And although I will judge Charitably of the Mans intentions in this Matter ; yet truly his writing cannot be excused 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 . Of the Third . I Have done with the Two former Heads of this Discourse , which in the Introduction I did propose unto my selfe to handle : the Third remaines , wherein I shall endeavour to be exceeding briefe : for you have seen the Positive Decision of the Question in the First Part ; wherein the Necessity of setling some Church-Government amongst Christians in a Gospell-way , is made no lesse to me then Demonstrative : and you have seen the Answer to the Negative Decision of the Question , in the Second Part , wherein the Sophistry of the contrary Arguments , and the deceitfulnesse of that perswasion hath been laid open with all meeknesse and without partiality . Now if in the Third place I should follow my design , to suggest upon the whole matter , a word of Advice to prevent the increase of evills , which are like to come upon us , if Mr. Saltmarsh his suggestions take place : I must first give you a Prognostick of the Evils which I apprehend may ensue thereupon ; and then tell you what may be adviseable to prevent the increase , or the issue of the same . The Prognostick is this ; That if the Magistrate of this place , who doth professe the name of Christ , and by that profession is obliged in his place to own Christ in his Ordinances , will not appear for the Settlement and Countenancing of the same effectually ; that he shall be unsettled and cast out of his Power and Place with utter disgrace : and if the Ministers , who pretend to administer and uphold the Ordinances of Christs House amongst the Professors of his name , will not keep the Charge of his House according to his Word , without partiality for self-ends , and without the affectation of worldly power to constrain Men that are not in their way , to submit unto their wils ; they also shall be unsettled , and all manner of contempt and disgrace shall be powred out upon them . And by the means of these two Unsettlements of the Magistracy , and of the Ministry , all the foundations of all other Order and Government will be removed from the Nation , and the Changes and the Distresses thereof will be remedilesse and endlesse , till the Candlestick thereof be removed , except God in mercy for the Elects sake , prevent the same by some way which as yet cannot be fore-seen . By this Prognostick , I pretend not to have any Spirit of Prophesie , which is more then ordinary ; for this thing is Demonstrable from the way of Gods Judgement , in punishing the sinnes of Magistrates and Ministers of this kind , and from the state of a people in such a Condition . The way of Gods Judgement is evident , in that which was done to the House of Eli , 1 Sam. 2. vers. 27. till the end where the Reason of cutting off with utter disgrace the House of Eli , from the place which it had in the Government of Gods People , is alledged to be this ; that they minded their own Interest to make themselves fat with the good things of Gods People , rather then to discharge the duty which was committed by God unto their trust ; for which cause it is threatned that they should be deprived of their Charge , and become contemptible , because the Justice of God did determine , that such as Honoured him , God would Honour , and such as despised him , should be lightly esteemed , ibid. vers. 30. from whence we may infallibly conclude , that if the Magistrates and Ministers of this Nation mind themselves , and their own worldly Interests , more then the trust committed unto them by God in their places , that they shall certainly be punished as Eli , and his House was : and J beseech the Lord , that as in the execution of this Judgement upon the House of Eli , he suffered his Ark ( the glory of Israel ) to be in the hands of the Philistims ; so the spirituall Philistims of this Church and State , may not have the same advantage against us to triumph over our Glory , which is the Visible upholding of his Gospell-Ordinances in the puritie thereof . This Prognostick then is very certain , and easie to be made by any that layes Gods wayes to heart . As for the other ground of the latter Part of the Prognostick , relating to the Misery of a People under such Governours ; it is clear in the view of all rationall Men , that can look upon a People without a Magistracy and a Ministry , what their State can be : for it is certain that all the foundations of Civill and Church-Government being removed , they will either remain without all Government in an Anarchicall state , wherein every one will be given up into the hand of his Neighbour , to be oppressed and devoured as the Fishes of the Sea devour one another ; or else ( which will be a kind of Mercy ) they will be brought under the Arbitrary power of some Party that will be most Potent and able to over-rule all the rest , by whose means God ( if he hath any favour in store towards the Nation ) happily may produce some Settlement which will free us from the confusion of an Anarchy , till his Judgements in some other way be executed upon us . Thus you have my Prognostick , and the grounds thereof , in case Mr. Saltmarsh's Suggestions take place , which is not unlikely they may , in respect of the wild frame whereinto God suffers Mens Spirits to runne now adayes , and in respect that the Reins of Government begin to be loosened every where , and because I believe that Mr. Satlmarsh hath not shot these Arrows against all Settlement of Government , so much out of his own private Quiver , as out of the Sense and Counsells of a Party , which doth strongly Act by those Principles ( wherewith they have prompted him , and to vent which they make use onely of his Pen ) towards our utter Unsettlement , by a Method of deceitfulnesse , which upon the whimsicall humours of this Age , may become prevalent to disturbe all other resolutions and attempts of all Orderly Courses and Establishments . Now to suggest a matter of Advice , either to prevent the increase , or to divert the small issue of these evills ; I shall do it as briefly as I can , because I dare not take upon me to go beyond my line . To prevent the increase of present Unsettlements in Church-Government , the way is not for the Ministry to get power from the Civill Magistrate , to presse all the Sanctions of the Assembly of Divines , without any abatement upon all the Congregations of the Nation , so that none shall be suffered to have any Religious liberty of professing the Gospell in Publique , that come not under this Rule by way of Conformity , which seems to be the clear Design of our Brethren of Scotland , and of that Party which in the House , and in the Assembly of Divines , doth go along with them : I say , that this is not , and will not be the way of Settlement ; because it is not the Gospell-way which Christ hath instituted , to which onely he hath promised a blessing : and because the forwardnesse of this Party to settle things in this way , comes not from a pure zeal to Religion , but involves a State-Interest , which those of the House intend to carry along with it , which an opposite Party hath discovered , and will oppose to the uttermost , though all should be Unsettled and go to rack by this means ; and who knows whether Mr. Saltmarsh's Query , is not the effect of that Resolution , which is taken amongst them to crosse the Designs of that other Party ; therefore the prosecution of a Settlement in that way , wil produce rather strife and opposition , then any other effect . Nor will the way of Settlement in Church-Government be , that which some others seem to presse with no lesse earnestness ; namely to give all the Power of Church affairs up into the hands of the Civill Magistrate , qua Magistrate ; that he may Order the spirituall Concernments of Gods House Authoritatively , as he shall think good ; and that no wayes of Church-Discipline should be administred by any , nor means of Edification set a work but in his name : I say , this will no more then the other produce a Settlement in Church-Government ; because all Parties that are most intelligent in the way of Godlinesse , and zealous for the liberty of the Gospell , will joyntly oppose such an absolute power in the Civill Magistate over the Churches which are to be ruled by none in matters of Conscience , but by the Laws and Orders of Christ , and upon a free willing account , that the Members of the Churches should without constraint give themselves up thereunto , according to that of Psal. 110.3 . In the day of thy power they shall be willing in the beauties of Holiness : What way then soever is taken , which doth not work the Professors to a willingness to come under the power of Christ in the beauties of Holinesse , is not that which will be effectuall to bring about a Settlement . So that it is neither by the power in the hands of the Ministers , nor in the hands of the Magistrates that will do the Work ; but it must be by a clear and gentle leading of Mens Spirits , to come willingly under the Yoke of Christ ; and except the Godly Ministers can agree amongst themselves , to hold forth the Duties of the Profession , and the Rules of Discipline , as they are in the Word evidently set forth , and leave of Contesting about the Outward Circumstantials and Prudentiall way of acting , to permit a latitude to each other , and consent to a mutuall forbearance therein ; and so upon the account of Charity make up the differences , and mind the same thing one towards another , and joyntly desire the Countenance of the Magistrate , by way of his approbation onely , and not by way of Delegate Power to constrain others unto their way ; except I say , the Godly Ministers amongst themselves can thus accommodate their Matters , the Unsettlement of the Government will never be prevented ; and if there can be no agreement of this nature procured amongst the Ministers themselves , without the Politic actings of States-men , who have alwaies some worldly Designs to Byas their Resolutions ; the issue of the Unsettlement , will either be a totall Dissolution of all the bonds and tyes of Church-fellowship amongst the Professors , or the opening of a door to all Adversaries to break in upon their Societies , and to all licentiousness , to break forth amongst themselves without controle , the issue whereof will be the utter contempt of all Ministry and Ordinances ; and therewith the breaking in of all damnable Heresies , which will make way for the increase of Prophaness of Idolatry , of Popery , of Atheisme , and of all Blasphemous abominations . Now if no agreement can be found amongst the Ministers themselves , to prevent the Unsettlement from whence these evils will certainly spring up , ( which is the onely Advice that I can give in this present Case ) then to divert the issue which these evils will produce unto the Nation , I know none other Remedie , but that the Civill Magistrate should by way of fore-sight , establish Morall Laws to repress grosse dissoluteness of life by corporall punishments , to restrain open prophaness in violating the Lords Day , to inhib●t superstitious and Popish Rites in the Publique Worship , to punish the Authors and Publishers of Blasphemous and Atheisticall Tenets , which fret as a Gangrene , and lead the Unsettled minds of ignorant people to all Uncleannesse and Impiety , to all Brutish Sensuality and desperate Courses in wickednesse , which in the end will bring the Nation to utter Ruine , if God doth not in mercy prevent the current of these evils , by wakening the Spirits of Magistrates unto Righteousnesse , and a Resolution to be faithfull unto their Trust , that what can not be prevented by the Unity of the Spirit in the preaching of the Gospell , may be diverted by the Power and Authority of Humane Lawes , and Bodily punishments over those that are disobedient , not so much to the perswasions of Religion ( which cannot be propagated by Humane Power ) but to the Dictates of Reason : for although no outward constraint can make Men Vertuous , yet an outward restraint may keep them from being so vitious , as to destroy the safety and well-being of Humane Societies , which Civill Magistrates are bound to procure . This is the Advice which at present I am able to give upon the whole Matter ; I shall leave it with you , and with such as you shall think fit to impart it unto to peruse , or to make what other use thereof as you shall see cause ; for in these and all other things of this nature , you know that you have power to dispose , for the Edification of the Saints , and the Publique good of Man-kind , of all the endeavours of Your faithfull and affectionate Friend in Christ , John Dury . A Letter once written by Mr. Dury to Captain Coysh , wherein he opens himselfe concerning the Magistrates Duty , as a Christian in advancing Church-Government as it is Nationall . SIR , I Rejoyce greatly to see the fram of your Spirit so Answerable to the Rules of our Holy Profession : Mr. Hartlib hath acquainted me with the real effects of your Godly zeal towards the Publique Good , and every good Work , for which you are much to be commended , and on your behalf , such as know You ( considering how few there are of such a temper now adayes ) ought to give thanks unto God for your forwardnesse , to further the Means which may be useful to advance his Glory . Amongst other good Effects of your pious inclination , the thoughts which you entertain , to further the wayes of Peace , amongst the distracted Churches of this Land , are not the least commendable ; would to God we could find many of your temper , who have some interest and influence upon the Churches : but the Truth is , that none are now regarded , but such as follow particular Interest , and make it their work to bring Fuell to the Fire which doth consume us , by matters of complaint or reproach cast upon their Neighbours ; all sides in every thing striving for victory , none for gaining others in the manifestation of Truth , through love and forbearance . The Aime which you have in the Discourse , which Mr. Hartlib hath sent me , is exceeding good ; although I had some difficulty to read your Hand , yet I made a shift to understand your meaning ; and I shall willingly give my approbation to your Proposals , if we can find out the way to obtain the effect thereof , which I conceive to be an Unblamable Freedom in some matters of Difference , which are Extrafundamentall , grounded upon a reall acknowledgement of an Agreement in all matters which are Fundamentall . You have set down the Heads of things , which you judge Fundamental and necessary for salvation to be believed , and Overtures concerning Duties of Forbearance in some doubtfull Practises which occasion much debate amongst those that love to abound in their own sense ; and concerning the observance of some inquestionable berty for any side , to practise what is good in their own eyes ; but that hath not made any side truly peaceable , but rather increased the Divisions , by the abuse of their Liberty , in crossing , opposing , and offending others in their different wayes ; whence Scandals are multiplied , bitter Disputes , Complaints , Irritations , and Heart-burnings increased . Now how to prevent in time to come this Abuse of Liberty , which according to your Proposals should be granted , wil be the main and most difficult work of all ; and I find nothing suggested in your Paper concerning this , and without some Remedie to this distemper of our Spirits , I cannot perceive that our Maladies can be cured . Hitherto I have made doubts , and shewed you what I apprehend as an Impediment to the effect of your desires . Now I shall also suggest something , which may tend to the removall of these Doubts , and Impediments of this Work , which we desire to advance . I must lay this as a Ground , that in matters of Outward and Publique Concernment to the Society of Man-kind ; the Magistrate is Principally to be respected , and to be sued unto for his assistance : but in matters which concern the Conscience immediately , the Word of God is alone to be made use of . If therefore Men in their Outward Actions mis-behave themselves , and do things prejudicially unto the Peace of their Neighbours ; they fall under the Cognizance of the Civil Power , who may make Lawes to restrain them from giving offence unto their Neighbours : but if they walk orderly , and offend no body ; and yet foment pernicious Errors , and spread them secretly or openly , to the disturbance of Mens conscience , and the seduction of the weak , they cannot be otherwise dealt withall , but by the Word of God ; and the Magistrate ought to see this done effectually , till they be Converted or Convicted to be incorrigible ; and then he is to do further , as his Conscience shall direct him . The Magistrate hath a Right to Over-see all Mens outward Actions , and may call them to an account of their proceedings in what they do , as Men ; and may restrain them from doing that which he doth think prejudiciall to the Peace of other Subjects : but the Magistrate hath no Power to impose upon any Mans Consc●●●●e any thing by Law ; onely he may and ought to use Means to Convict Men by the Word of God ; and he should Countenance and Over-see the Regular wayes of settling those Meanes a work . For God hath made him a Nursing Father to his Children ; therefore as such he ought to have an insight of all their wayes , to protect them from harm , and to advance unto them the comforts of their life . Now the life of Gods Children , as such is the freedom of their Spirit , to serve him conscionably according to his will . Whatsoever then doth deprive them of this Freedom , he may not impose upon them , for this were to bring their Spirits in bongage under his will : now he is not the Father of their Spirits ; ( that is Gods alone Prerogative ) therefore he may not do any thing to hinder , but ought to do all things to further their free acccess towards him . All his care must be then , as he is a Nursing Father of Gods Children , to provide for these things . 1. First , To know who are the Children of God , whom he should Nurse , that he may distinguish them from strangers . 2. What the proper work of his Nursing Dutie is towards them ; that is to say , What his Aime as a Christian Magistrate should be , above which he should not presume to take upon him . 3. How he shold endeavour to perform the Duties subordinate unto his Aime . To speak in a word my sense ( that if you please you may confer with me about them . ) I shall say of the first , that he must know and discern the Children of God from strangers , by this infallible Token ; Whosoever doth acknowledge Jesus Christ to be come in the flesh , and doth hear the Words of his Apostles , and doth submit himself to be guided in his profession of Christianity by their Directions , and doth wear in all his walking Christs Livery , which is Love , Holinesse , and Meeknesse , he is to be counted a true Child of God , as to the Outward Profession of Religion ; and whosoever doth not this , he is to be counted a stranger to it . And this badge of Religious Profession , may make a Nationall Church as to the Magistrate : for I do not see , that a Church can be counted otherwise Nationall , but in reference to him ; nor ought he to discern Professors by any other token , but by this : this then is the Character of a Nationall Church to me ; namely if a whole Nation doth make this Profession ; and if he that is the Magistrate of that Nation , doth make the same profession ; he cannot but look upon himself in his Charge , as a Nursing Father to them all alike : for whatsoever their particular differences otherwise may be amongst themselves , which destroy not this foundation , they are to him no more but as the severall Statures or Features , or Lineaments of those Childrens bodyes and faces , which in his Nursing Care must make no materiall difference . As concerning the Second , which is his Aime above which he may not presume to take upon him in the discharge of his Nursing Duty ; I conceive it should be to Over-see their wayes in the Visible Profession , that the freedom due to all may be maintained in every one ; and that the Unity of the Spirit of Christ , and the love which ought to be amongst Brethren , Children of the same Father , may be upheld without disturbance in all . Above this , I suppose he may not presume , nor take upon him to prescribe any thing of Faith , or of Worship Authoritatively ; or to restrain Authoritatively the Exercises which may be servicable thereunto . For he is not the Judge of the Childrens Faith , and of their respect unto their Father , that is between God and them ; for the Powers of the Spirituall life , by which Mens souls act towards God , are not committed to his Nursing Care ; Christ is their Tutor in this thing , but the over-sight of the Outward Profession in the Body , is committed and recommended to him . As for the Question , What he should do with those that are strangers , and what his relation is unto them ? how far he is to look unto ther Profession , and to what end ? I wil not mention it now , for it doth not concern our present purpose . The Third thing belonging to his Nursing Care ; is , to know how the Duties should be performed , which are subordinate unto this Aime . The Duties are mainly Two : First , To take away the Lets and Disturbances of the Publique Freedom , in the profession of the Name of Christ , and of the Obedience due to his Ordinances . Secondly , To supply all Comforts , all Helps and Encouragements which may further the growth of the Professors in Knowledge , Unity , and Love one towards another ; and the way to endeavour these Duties , is to be Nurse-like , with much tendernesse of affection , without harshnesse or imperiousnesse to over-awe their Spirits ; and without Worldly and Politick Aims , to put a snare upon them , or make use of them , and of their Profession , for Humane Advantages and worldly Designs . I have enlarged my self upon this Discourse , to lay it as a Ground of what I am to advise for the Cure of our Distractions , and the prosecution of your Aime in the Discourse which is sent me . I conceive then , that the Magistrate should be Petitioned by all that professe the Name of Christ ; for that Liberty which is necessary for their Edification in the use of Christs Ordinances , and not offensive unto any . Unto this Petition , the Magistrate should give his Approbation , and promise his protection to all such as shal shew him , that they endeavour to walk without blame in the wayes of Christ by the Word . And upon this Declaration , he should invite all those that make the Word their Rule , to offer unto him from the Word , the substance of their Faith , and of their practise Positively : by this invitation every one wil be bound to lay himself open ; for all Christians are obliged to walk in the light , and to be ready to give an Answer to every one that asketh of them , a reason of the Hope that is in them . Here observe , that I would not have the Magistrate to impose upon any , that which he doth think Fundamentall in Faith or Practise ( for that belongs unto him no more , then to a Nurse to shape the face of a Child committed to her Care , otherwise their God hath made it ; ) but he is onely to take notice of that which others think to themselves in their way , according to the Scriptures to be Fundamentall . Here then your Discourse might be presented to him , for your self and others , that should resolve to make it the Plat-form of their Profession ; but for him to propose it unto all , or to discountenance all that should not resolve to follow it , that would be somewhat beyond his Commission as I conceive . Now when all the Parties shall have given up the positive Declarations of their Faith and Practise , which they conceive agreeable to the Word ; and when he hath satisfied his own Judgement therein , that there is nothing in them destructive unto Godliness and the publique Peace ; he ought to give them a strict charge , not to be injurious and offensive one unto another , but to seek Peace and follow after it , threatning such as shall be disturbers of the Peace of others with just Correction , after the first and second Admonition . By this means he will discharge the First part of his Duty , which is to secure the Liberty of Gods Children in the service due unto him , by protecting them from injuries in their severall Wayes : but if he doth think himself bound in conscience to endeavour also the Second part of his Duty , which is to supply unto the Churches of God , the Helps and Comforts which may fu●ther their growth in Knowledge , Unity , and Love , ( which I conceive , the Parliament of England more solemnly obliged to endeavour , then ever any Christian Magistrate in this world hath been ; ) if I say , our Magistrate doth think himself bound to this , not onely by the property of his Calling , but by speciall Covenant towards God , and with their Neighbours ; then I would advise him to take this Course . 1. First to allow of Regular Meetings , between Parties for Publique or Private Conferences , wherein all offensivenesse of speech or behaviour , should be strictly prohibited under severe Penalties . ( as for the waies how to Order these Meetings for Edification , that may be spoken of at another time ▪ 2ly . To employ some fit persons from among themselves , to perswade the rest , or to stir them up to consider of Waies how their differences may be Composed , and the Unity of the Spirit more clearly manifested , and the bonds of Peace and Love more firmly established amongst them , then by the meer Authority of a Civil Sanction . For it is a shame to Christians , who are called to be Members of one another , that nothing should be able to untie them , but the restraint of Power keeping them from mutuall injuries . 3. Thirdly , I would advise him to require of every Party , that they should declare that wherein they agree with others in Doctrine , and in Practise : and to make kown the Rules by which they desire to walk towards those with whom they agree in Fundamentalls , for their mutuall Edification , that the Communion and Uniformity which ought to be amongst Gods Children , in the service of one Master , may not be neglected so farre as it can be entertained . 4. Fourthly , when these Declarations are given in to him , he should set some of the choisest Men of each Party , one or two a work , to gather out of all these Declarations , the Tenor of the common consent and Agreement of all Parties , so near as can be in their own words , or fully in their own words by way of Harmony : and to consult about the things wherein there is a Difference remaining how it may be taken away ; or to give Reasons from the Word of God , why that it ought not to make a breach of Unity in the affections of Professors , and when this Harmony ; these Consultations and Reasons should be perfited , they might be discreetly imparted unto the several Churches , to be considered for the End whereunto they were made . Here again you see , that I would have the Magistrate to be very active and zealous , but yet still within his own Sphere and line , as a Nurse , and not as a Commander and Master of any Mans Faith and Religion : as one that leads them , and encourageth them all alike unto the observation of clear Duties , which they themselves shall acknowledge to be observable ; and not as one that imposeth his own Will and Statutes upon them as a Yoke . And by this meanes , the engagement which is upon him in the Nationall Covenant , to procure one Confession of Faith , Leiturgie , Catechisme , Form of Worship , Government and Discipline may be without difficulty discharged , and the things already done by the Assembly of Divines , may stand in their own place , and be of force for the use of such as will own them ; and others shall be free from Constraint , and at a due Liberty to walk in their own light , onely with this Proviso , that they shall not molest any , no more then they desire to be molested ; and that they shall declare their Fundamentall Agreement with their Brethren , and their Resolution to walk in the Unity of the Spirit with them therein , which will be a meanes to discharge the Conscience of the Parliament , also in 〈…〉 the Second Article of the Nationall Covenant . By this Method and way of proceeding , I suppose all the Difficulties which in the beginning of this Discourse I did mention , may be avoided : Onely this will for the present remain to be thought upon . How to waken the Conscience of the Magistrate to Resent these Duties ; and how to insinuate these Suggestions so unto him , as that they may come without prejudice to be Considered and examined ; and by faithfull Agents brought to some effectuall Result . Now the God of all Peace and Comfort , lead the Children of Peace in his Truth , to be unblamable untill the Day of his appearing , and make us servicable unto the Kingdom of his Sonne , with all our Talents in our Generation . I Rest in Him . Your Servant , John Dury . FINIS . Notes, typically marginal, from the original text Notes for div A37064e-580 Rom. 1.17 . Heb. 11.5 . Heb. 3.1 . Phil. 2.15 . Psal. 2. Notes for div A37064e-2640 2 Tim. 4.2 . Ezek. 34.16 . Isai. 2● . 18 . Vers . 24. Isai. 32.1.2 . Vers . 4. Phil. 3.16 . Notes for div A37064e-4760 1 Pet. 3.15